Historical Background

Akumazi clan claims Bini origin. However, this is a clan, which has confused and conflicting oral traditions. There have been Court actions between the clan headquarters and its component parts and hence it has become difficult to establish the truth. In the present government administrative set up. Akumazi clan comprises of four settlements viz Akumazi-Umuocha which is the clan headquarters, Owere-Akumazi (now Owere Olubor), Irabor and Akuku- Akumazi (now Ekwuoma). The Akumazi claim Bini origin, having being founded by Bini elements led by one Unona and his wife, Akumazi, after whom the clan is named.

It is said that Unona and Akumazi had four children, three sons and a daughter. While the first son remained with his father; that is, to succeed him in the clan headquarters of Akumazi- Umoucha, the second unnamed son led a group of warriors to found Akuku- Akumazi. The third son, Diagbor, with his wife, Owere, founded Owere Olubor named after the wife of Diagbor, as the clan headquarters was named after the wife of the founder of the clan called Unona, while the fourth child, an unnamed daughter, was given into marriage to an unnamed man; and both of them begot a son, Irabor, after whom Akumazi clan’s fourth settlement was named. Above is the Akumazi-Umuocha or the clan headquarter’s version of an oral tradition.

But this Akumazi’s claim to have founded Ilabor village has been rejected by the Igbodo, who maintain that Ilabor village was founded by Kehue and his migrants from Ukun about five miles from Ekpoma in Ishan Division. However, the Igbodo agreed that Kehue married the daughter of the king of Akumazi, but the Igbodo cannot satisfactorily explain how the name Ilabor was adopted.

Akumazi claim that this village was named after Irabor, son of the marriage between the unnamed man and the daughter of the King of Akumazi seems to be more convincing. This is because it has been observed that the difference in ‘Ilabor’ according to the Igbodo and ‘Irabor’ according to the Akumazi are the alphabet ‘l’ according to the Igbodo and ‘r’ according to the Akumazi. This may be due to pronunciation or wrong spelling; and probably because Ilabor village, owing to its farmers from Akumazi and its proximity to the other Igbodo villages as well as the inter-marriage relationship between Ilabor village and the rest of Igbodo village, the tendency to associate with the Igbodo grew.

Another settlement in Akumazi clan, Akuku-Akumazi (Ekwuoma), rejects Akumazi claim to have founded it. The Akuku-Akumazi oral tradition claims Bini origin; and that Akuku-Akumazi was founded by one Amrufa in about 1781 AD as a place of refuge because of the civil war in Benin area. It furthers claims that it has been living independently of the clan headquarters, Akumazi- Umuocha; and that the British brought them into same administrative unit or clan for the convenience of the British Colonial Officials. The Akuku-Akumazi oral tradition supports its claim of autonomy from Akumazi-Umuocha by stressing that the traditional and hereditary ruler of Akuku-Akumazi called Ajeh has from time immemorial, been granting titles to his subjects without the consent of the king of Akumazi-Umuocha. Akuku-Akumazi has changed its name to Ekwuoma.

The Owere Olubor (Owere- Akumazi) also challenge Akummazi’s claim to have founded this settlement. Owere Olubor’s version of oral tradition is that they migrated from Benin between 1650 and 1700; and that a group of their ancestral migrants settled first at Ejeme in Aniocha Division before finally migrating to settle in the present site of Owere Olubor. The Owere Olubor claim that their connection to Ejeme is that both Owere Olubor and Ejeme worship the same river god, “Adofi”; and in fact, Owere Olubor has a shrine of this ‘ Adofi god’.

From the foregoing, Akumazi’s three component parts, Ilabor, Akuku-Akumai (Ekwuoma) and Owere-Akumazi (Owere Olubor) villages vehemently reject kingship relationship with the clan headquarters of Akumazi-Umoucha. This can be seen in J. Macrae Simpson’s Intelligence Report of 1933: “Apparently, the Obi of Akumazi had some trouble in maintaining his authority over the dependent villages previous to the formation of this Court; for in 1908, there is an entry in the District Record, to the effect that the headmen of Akuku-Akumazi and Owere-Akumazi were each fined £5 for refusing to obey the Obi. In 1914, the Irabor people, attempted to assert their independence and join with the Igbodo clan, but their allegiance to the Obi of Akumazi was enforced. (Intelligence Report on Akumazi clan, 1933).

However, even though these conflicting oral traditions claim Bini origin, yet there are families who are of Igbo origin from Aniocha Division and in addition, the Igbo culture of “Ekwunsun” and “Ogbanigbe” festivals are observed in Akumazi clan.

The Origin Of Otolokpo

Waves of migrants from Benin area led by Azagba and Gbogbo led to the foundation of Otolokpo. According to the brief oral tradition, Otolokpo means a peaceful place. This is an indication that Otolokpo, which was founded by Azagba and Gbogbo and their entourage from Benin area must have been war victims. The people of Otolokpo claims Bini origin because their ancestors migrated from Benin Division probably the Azagba community, which has common boundaries with Irighon and Evbiekoi. However, the Otolokpo do not claim to be descendants of the same parents. Infact, there is admixture of stranger elements of the seven villages – Ogbe Obi, Obume, Okete, Ojeh, Umuhu, Alugba and Achara. In this single settlement, Ogbe Obi, Obume and Okete are of the same stock, being children of Azagba , the founder of Otolokpo and the population of these villages rose with the arrival of war refugees from Ishan area.

Paragraph 5 of the Intelligence Report states that Gbogbo and his wife Okpoko came from Benin; and paragraph 10 shows that the title of the Obi is hereditary.

The Origin Of Abavo

Abavo clan, which is devoid of detailed oral tradition claims Bini origin. Its brief oral tradition claims that Abavo people came from somewhere in Benin Division and that the clan, which was originally called Avbavbo, was founded by Awu.

The four settlements in Abavo clan namely, Ogbe-Obi, Igbogili, Udomi and Azuowa are said to be named after the children of Awu. The fifth settlement was founded in 1922 by Anyima. Obi Jegbefume sent some of his subjects under the command of a trusted orderly, Anyima, to the north-south axis of his domain in order to check the incursion of neighboring elements.

Abavo claim of Bini is not in doubt considering the similarity in the names of quarters like Adisiogbe, Iwase, Ugbede, Agbado, etc. found in the headquarters of the clan; and the Bini names like Ogwaide, Ohue, Odede, Ebor, Isogban, Edogun, etc. found in various parts of the clan. In addition, the names of the ancestral father, Avbavbo, and his wife, Ogborie, are all Benin names, etc.

Even though the Abavo oral tradition claims that the Abavo are of the same parents, there are families who claim to have migrated from Udomi –Uwessan, Irrua in Ishan Division. It is probable that the Udomi village in Abavo is named after Udomi village in Ishan Division in Edo state.

Abavo oral tradition claims that Aliohen village in Udomi was founded by Ojeme, a man from Ndokwa. Ojeme was said to be very brave and the ruler of Aboh Kingdom conferred a title on him and handed to him an ‘eberen’ (“ebeni”), which has been used by him and his descendants till date. The Aliohen celebrate “Ekwunsun’ festival characterized with militant dresses and parades reminiscent of the old battles in which Aboh people distinguished themselves over their aggressors in battle fields.

According to the Intelligence Report, the founder was Awu who had the Ibo title of Eze. It states that there are distorted facts about whether they came from Benin or elsewhere. Paragraphs 8 and 9 state among other things, that it has a hereditary Obi.

Geographical Coordinates Of Akumazi

Akumazi geographical coordinates lies on latitude 6.2833, longitude 6.3500, altitude (feet) 688, Latitude (DMS) 60161N, Log. (DMS) 6021160E.  Altitude (meters) 209.  Nearby town West, North, East and south are Mbiri (7.84km), Ute-Ogbeje (4.12km), Umunede (4.12km), Otolokpo (5.23km), Igbodo (7.84km), Obior (5.83km).  Akumazi share boundaries with Umunede in the West, Igbodo, Ekpon and Ewohimi in the North, Otolokpo, Ute-Okpu in the South, Ute-Ogbeje and Aniocha speaking people of Obior in the East.

Akumazi is made up of four communities, which are the children of Onona, they are; Akumazi-Umuocha (The Headquarter of the Kingdom), Ekukwu-Akumazi (known known as Ekuoma), Owerre-Akumazi (now known and addressed as Owerre-Olubor) and Ilabor a daughter.  These communities are under the control and leadership of His Royal Majesty, Obi Stephen Chukwuyemeze Osagie III (JP).  The 22nd Obi of the Kingdom since 12th century AD.

Elements Of Admixture Of The Binis And Igbo Language

There is an admixture of language which found today in Akumazi’s dialect, religion and other customs.  Whereas the Obiship cultures are essentially of Benin institution, some of the chieftaincy system follows Igbo lines.  Akumazi people bear names similar to Binis and Igbo, like OSEMEKE “OSE” in Bini “meaning God, while “EMEKE” in Igbo means has done well (i.e God has done well). The strongest cults in Akumazi are Olokun of Benin origin and Ikenga of Igbo origin.

The dual mode of origin, Bini and Igbo has influenced Akumazi physical features.  The older generations of Akumazi people have tribal marks (tattoo) “Igu” or “Egbugbu” which the younger generations have discontinued due to westernization, etc.  This situation tends to pose crises of an identity of Akumazi people is being neither Binis nor Ibos.

The original language of Akumazi people is believed to be Bini, but through migration from Eastern communities to Akumazi, commercial, marital and social intercourse, the Igbo language soon superseded the language of the former.  This situation perhaps, has to do with the classification of Akumazi in Ika nation with the Aniocha/Oshimili and Ndokwa/Ukwuani people in a group dubbed Ika-Ibo in the Nigerian socio-political nomenclature. ˜This taxonomy is occasioned by the scanty information about Akumazi, which gained prominence during the Nigerian Civil war (1967-1970)

Communities That Make Up Akumazi Kingdom

The founder Onona settle down initially in small family group with his wife Azi which out of love the settlements was named after the first son of Onona, Akumazi and this laid the foundation for different towns/villages.  The towns represent the sons and daughter of Onona while soon, many villages were reduplicated.  The population of the towns grew by leaps and bounds.

Villages grew and expanded into smaller units formed by their outstanding grand and great grand children.  These small unit formations are the many Idumu found in the different clans and which were subsequently named after their founders.

  • Akumazi-Umuocha comprises of:
  1. Idumu-Obi
  2. Odugan
  3. Isi-Ube
  4. Idumu-Igwe
  5. Idumu
  6. Idogbo
  • Ekuoma comprising of:
  1. Odopo
  2. Umuosi
  3. Idumu-Echem
  4. Idumu-Ute
  • Owerre-Olubor comprising of:
  1. Umudese
  2. Umunofo
  3. Umuaguma
  4. Idumu-Etiti
  5. Umu-Ikpuru
  • Ilabor

Akumazi Traditional Administration

There are three layers of administrative structure. At the village level of Akumazi Traditional government, the accepted practice was participatory democracy, a system which has survived the British contract.

At the town level, a collegiate representative system was adopted.  And equality among the associating towns, was maintained through the principle of equal sharing of kolanut and equal contribution of material resources for the development of communities.

For purpose of good and practical administration, Akumazi founder segmented the kingdom into villages with the name of his sons and daughter which is Akumazi-Umuocha, Ekwukwu-Akumazi, Owerre-Akumazi and Ilabor, this were further segmented as population grows into a number of Idumu.  Each Idumu was segmented into Umu or lineage, and each lineage or Umu was further segmented into major and minor sub-lineage or families called Umu-Nedi or Umu-Nne.

Religion

Every nation or tribe has its own system of acknowledging and worshiping God, the Almighty.  Akumazi people have had a system which dates back to many centuries ego. This is the ancestral system of God worship, and it is the Akumazi Traditional Religion (ATR).  Akumazi Traditional Religious belief can be likened to a pyramid.  At the top is God, supreme in spiritual power.  At the sides are lesser gods or spirits, who are God’s servants. Alongside them are the ancestors, who remember their families on earth and take an active interest in their welfare. At the base are the lesser spiritual forces; magic divination and witchcraft.

Akumazi people worship several gods which they regard as intercessors before the Supreme Deity (God) e.g. Olokun (water deity); Uzun or Idigun (the god of iron); Ifejioku (the spirit of the farm); Ani (the divine earth or mother earth), etc.   Akumazi people believe in spirit, understanding that there is no area of the earth, no object or creature which has not a spirit of its own, or which cannot be inhabited by a spirit.  For example, they believe in “Ehi”, the guardian spirit or the man’s double; Ogbanje, “Nwamiri”, Dada, braid haired children; etc.  Akumazi believe in ancestors worship as the centre of their Traditional Religion.  For example, the ancestors who are deitified after death are believed to protect the family and are given befitting sacrifices.  The spirit of the dead King still holds its authority.  It still watches over his kingdom and protects them from their enemies; rewards the right and swiftly punishes the wrong.

Akumazi people also believe in reincarnation. The belief is the unseen drive which compels an Akumazi man to do good.  The belief has to do with life after death.

However, as a result of western education, contact and influence of Christian missionaries, a great majority of the people, particularly the younger generation, have become Christian.

Festivals

At various times in the year, some traditional festivals are held in Akumazi Kingdom for one reason or the other. Festivals are the only means, with exception of religious worship whereby Akumazi people have sought from time, to express their joy or happiness or sorrow openly.  Festival marks the history and life of Akumazi people as many beliefs are associated with them.  The significance of these festivals lies in the fact that the festivals illustrate gods and supplication for protection against enemies or evil or epidemic disease, etc.  During the celebration of these festivals, the people are at their best.

  • IGUE FESTIVAL:  This is a festival celebrated by Akumazi people to Herald the beginning of farming period Akumazi people uses this particular festival to thank the gods for successfully cultivating their farm without casualties.  It is usually celebrated between the end of the third month or the beginning of the forth month of every year (i.e. either end of March of beginning of April).
  • IWAJI:  This is the biggest festival celebrated by the people of Akumazi, to thank God for bountiful harvest, it start by thanking the Spirit of the farm (irua ifejiokun) then the next day new yam is been eaten by non-titled people in the community, the following day is cain duel with age grade (Igbu-nkpisen – this flogging of cain signifies, flogging out evil spirit, bad luck, diseases, etc, among members of Akumazi Community). It was on record that the year this cain flogging was not observed, people started dieing in their numbers.  The next four days is dedicated to rehearsing of dance known as Ogbamigbe dance.  The sixth day, the chiefs celebrate eating of the new yam, on the seventh day; the main dance of Ogbamigbe is done in a carnival like manner throughout the kingdom. This festival is climaxed with HIS ROYAL MAJESTY eaten/celebrating this eating of the new yam (this is done within end of September and early October every year).

Akumazi Greetings

As a mark of respect, the young calls the elders not by their names but by the pseudonym, “diokpa” or “baba” (aba) for the elderly males and “odede or “nne” for the elderly women, before greetings.  Refusal to exchange greetings indicates a strained relationship.

Akumazi people have very many greetings suited for various people, time and occasion.

 For Traditional Ruler:  “Agun” or “Agu” is the greeting to the Obi of Akumazi Kingdom “Agu” is a name of a strong animal in the forest, Tiger.  By the greeting, the Obi is adulated as a Tiger in strength. “Agu” is a short form of prayerful greeting.  The greater fervently prays that “this throne shall never terminate”, meaning that “Ukponi-Agu”.

In greeting, one stands in an upright position and says, Obi “Agu” with genuflection, with the right fist held in the form of a bow, or put at an upright angle towards the king, firmly supported by the left hand below the elbow.  The greeting cold just be made with a bow in olden days, people prostrated on the floor when they greeted the King.  Also, the king can be adulated with such forms of greeting like, “Agbogidi, tutu etc. in response, the King prays for the greater.

General Greeting:  “Uwe-oma”, is a general greeting for Akumazi people (“Owe-oma” is a prayerful greeting wishing the elder a blessed and fulfilled living. “Baba (aba)”, or “Nne” is added as a suffix to distinct the greeting between man and a woman.  The greeting is “Uwe-Oma Baba” shortened to sound “ma-aba” for male and “Uwe-Oma Nne” shortened to “Ma-nne” for the female.

“Isichei” Or “Isicheri” is a greeting of both sexes to very elderly people in Akumazi those in the highest age-grade in life or the retrieved people.  “Isichei” is prayerfully wishing the “elderly head” to continue to survive or live.

– “Okpa” is the greeting for elderly female at all times for Akumazi people.

– “Omu” is the greeting for elderly female at all time for Akumazi people.

– “Omodi” is the greeting for the younger ones in Akumazi at all times.

– “Ndo-O” is a greeting expressing sorrow to somebody who is hurt, or who has suffered something which needs sympathy.  It means sorry and age does not have any barrier in the greeting.

– “Alua” is a greeting expressing welcome from any journey, visit or outing.

– “Daru” is a greeting for a person who engages in any work, or who has shown favour to the person greeting.

Traditional Rulership In Akumazi Kingdom

According to the Oba of Benin: “Traditional ruler means the traditional head of the ethnic community whose stool conferred on the incumbent since the time before the beginning of British ruler — if the position did not exist as such before the — then to create it or promote to the highest traditional authority, thereafter is nothing short of the untraditional — this makes distinction between a traditional ruler and a chief appointed by him— the traditional ruler.

The people of Akumazi enjoy unity under this stable traditional institution with unbroken successions.  However, with independence in 1960s, the new political leaders did not fully preserve traditional rulership.

Akumazi has been lucky to have had great Kings reigning over it since 1200AD.  Starting from Onona.  Although, we might not be so much privilege in putting a one time Obi of Akumazi in the Guinness book of record, but for record purpose, it should be mentioned that Obi IDINAGWUN of Akumazi reign between 14-20-1620 which is 200 years. History has it that he did not die naturally, but have to call his family together, use a white chalk to make a mark round, with a promise to sink into to great beyond and that a tree will grow immediately, with instruction to always honour the tree, that anytime the tree is not bringing out blood, shows that he has finally died.  Today the tree stands as a tourist attraction in Akumazi.

His Royal Majesty, Obi Stephen Chukwuyemeze Osagie III (JP) the reigning King of Akumazi since January 5th, 1953 is seen as a monarch of towering stature.  He has indeed put in place a formidable administrative structure that attracts followership.   He is a monarch who had a vision and mission for the people of Akumazi kingdom. Akumazi people are proud of him and feel greatly honoured to be associated with him.

His Royal Majesty Obi Osagie III (JP) stand today as third longest reigning Monarch in the world, he is one of the most accomplished traditional rulers in Nigeria having ruled for 60 years and counting. He has left a resounding legacy for traditional rulership not only in Nigeria but in Africa.