HISTORICAL/SIGNIFICANT

SITES IN AZUMINI, NDOKI

BY EJIKE G. UBANI (Edited by Edward E. Eule)

AZumini is an ancient junction community of Ndoki, . It is located on the south-south eastern corner of Abia, Akwa Ibom and Rivers States, and has astonishing diversity of historical or significant sites. This information segment provides an overview of these sites. The social origins of these sites, and the sociocultural meanings and beliefs attached to them are also discussed. Azumini’s historical sites range from architectural edifices (which bear exact semblance to those obtainable in Bonny and ) to places of important social events. These sites would certainly fascinate a tourist to this ancient African settlement. The historical and significant sites are, however, not the only items that might intrigue the tourist to Azumini; some of Azumini’s rare wild life are also fascinating and entertaining.

Azumini’s historical and significant sites, including artifacts, are important historical legacies of the people of Azumini and are quite interesting . The tourist or interested person might want to begin observing these sites by walking the slave trade route, recently retraced in Azumini by a Western Kentucky University research (see http://www.wku.edu/johnston.njoku/ ). Quite interesting! Other sites of interest to the tourist are listed below. These are places of significant social events and festivities, some of which have, over time, acquired mystical or divine character. Ama-Obu: This is the ancient market square of the community. You would find located on this site our great Ihu-Ali (the god protector of all of mother-earth of Azumini land). This is where the Eyeweali (King) must “wash his feet --not with water literally, of course -- as he walks through to reaffirm his cleanliness of heart to his people, leadership, and to offer silent prayer for guidance and wisdom). Also located on Ama-Obu are Ikoro in its house, Agadiwayi’s hut, Uro Okonko, and the four ancient arch- gateways to the villages of Azumini. To the extreme periphery towards tesioni (station) are Ogwe Chariti and Ogwe Ijo. Ama- Obu is the center of mother-earth land of our Azumini and a most significant location. It is where the biggest sacrifices are made to the gods, where judgments are rendered in the case of intra- and inter- citizens disputes, it is where a thief receives the most humiliation before being taken round the community in abject humiliation, it is where all our revered traditional dances and masquerades perform, it is where the Eyeweali or Ezeweali (The king, Paramount Chief or Traditional Ruler) and our five villages chiefs perform their first dance on the last day of the revered Ikoro dance and are carried shoulder high (the Ezeweali first, of course) and escorted to their homes, it is where Okekpe (our man-lion/tiger masquerade) performs and ascends the peak of the Obu-Ikoro and from where it jumps to the ground several feet below and is lifted shoulder high and escorted back to its sacred abode until another twelve months when it will come out again.

Ama-Obu serves several other purposes. It is, furthermore, where ancient wrestling matches took place, it is where the age-grades are initiated and receive their grade names, it is where the Ezeweali is presented upon coronation to the Almighty God, the gods of our land, ndeiche, the living and the dead and to the people. It is where our national oath of life or death for the Truth is taken to prove guilt or innocence in highly charged community disputes and or the accused. It is where the age grades (Ukes) gather to begin their war march to go battle the enemies or intruders on our lands at Uzor Ozu or any other location. It is where our children, boys and girls play and start to recognize the differences in their gender, where the elders with their wise eyes begin to discern the wheat from the chaffs amongst these children. Interestingly, too, it is where men pick out their future wives during community socials/festivals. And where village gossips spread like wild-fire.

A prospective tourist or visitor to Azumini would be thrilled on a visit to Azumini’s Ama-obu around Christmas/new year, Ikoro or springtime (March/April) periods. These are festive, fascinating periods when a visitor would easily fall in love with Azumini and her people, and may not want to leave. Previous visitors who were enthralled by the charming warmth of Azumini people include the late Chiefs Nnamdi Azikwe and Michael Okpara, the Miller Brothers officials from Colonial England, late Rt. Rev Samuel Ajai Crowther, Rt. Rev Afonya, the Catholic monks/priests (blacks and whites), USA Peace Corps Personnel, Igbo soldiers of Biafra and Nigerian soldiers/military police officers (whom stories still abound that some went AWOL rather than leave Azumini). Other groups drawn to, and fascinated by Azumini people are the Ohafia/Abiriba, the Mmoh, the Ogoni peoples, Idoni (Andoni) and even our kindred from Igbani (Bonny) and Opobo (Ubani).

Ama Mkpukpu Akanta: Legends have it that this used to be the Ama Obu (Central Market Square) up to early 1800s, when Ama Obu was relocated to its present site. Some also believe that the present Ama-obu was in fact the true site and was moved to Mkpuakanta by succeeding powerful kings. However, this site has continued to enjoy immense reverence to date because on the last day of Okekpe festivities, one of the major end of the year festivals must be duplicated at this site. On the last day of Okekpe, the entire community, age grades and visiting guests, escorted by the Okekpe (man- lion/tiger/leopard) masquerade would match to this site to dance and make merry. After an hour to two of fun, they would all match back to Ama-Obu through Uhu De Ogwe village main street to finally conclude the festival. It is a requirement by the laws, traditions and spirit gods of Azumini that this be done.

Onu-Obu Uhu: There are four (4) of these, and are essentially gates leading into the five (5) villages of Azumini. One might wonder why four gates if there are five villages. The answer or explanation for the apparent enigma of four gates leading into five villages lie with the description of Uhu-Obu na Oha gate.

Uhu-Obu na Oha: Azumini’s founding village, Uhuntankuruku (Uhunta), along with its kin-village of Amanta, both commonly referred to as Uhu- Obu na Oha, have one gate. This gate is the primary or paramount gate in the Azumini community. From the inception of Azumini community, this gate served as a forum where the rest of the villages gather to adjudicate disputes, and hold other forms of discussions just adjacent to the Eyeweali (King’s) compound/court. It is also the first gate that the Eyeweali and the four village chiefs must give greetings to, and offer gifts after being carried shoulder high trotting round Ama- Obu to the remaining gates on the last day and moments of Ikoro festival/dance.

Onu-Obu Uhu Okoroma: At the turn of the twentieth century, this village earned the right to “Eyewealiship” (kingship) by a heroic act of one of its sons. Accordingly, it is now the second family or village that can lay claim to the throne; a claim previously enjoyed exclusively by the founding family/village of Uhuntankuruku (Uhunta). The people of Azumini hold this rule and tradition scared and needless to say that our people of Okoroma highly cherish their earned right to rulership.

Onu-Obu Uhu De Ogwe (Ohuku #1): This village and its sister village of Uhu De Ulu, it is believed, have the majority population in Azumini. This village performs the prime ministerial function in the affairs of Azumini by virtue of the fact that it is the chief of this village who must place the crown on the head of the person presented by Uhunta or Okoroma villages to the community as the next king/Eyeweali. He also places/presents the staff of office to the new ruler, after which the entire community will then acclaim the beginning of that person’s reign.

Onu-Obu Uhu Dede Ulu (Ohuku #2): This village and Ogwe village were one single village, at least for administration purposes until a few decades ago. It is considered the junior to Ogwe. It performs the functions of Ogwe to Azumini in the absence of Ogwe village representatives.

**These structures (Onu Obu) leading to the above five villages were considerably damaged during the Nigerian Civil War, and have been rebuilt or refurbished. Most of the ancient artifacts housed within these structures were looted or destroyed during the Civil War, such that one may not even see the acient bamboo beds and rest chairs that were usually reserved for men only. Still, there is much history to embrace by just being inside these structures. They continue to serve as forums where men sit to swap stories, hold brainstorming sessions, test logical propositions, discuss politics and other issues, imbibe alcoholic beverages (maiya gin, aka, “azumini water” and maiya-ngwo), and just have fun, just like in yester years.

Obu-Ikoro: This a sacred abode for the Ikoro god. A relatively smaller structure than the onu obus, this structure houses Ikoro. Ikoro is Azumini’s giant land-voice, that one can only hear on extraordinary occasions such as during Ikoro festival itself, the last day of Okekpe festival, the announcement of the death of the King, a village chief or a highly distinguished son of very mature age (70s and up). Ikoro is also heard as signaling an imminent attack or invasion by the enemy, the arrival of game lion, leopard or tiger killed by hunters of other Ndoki communities and being presented as a gift to Azumini (usually the skin of the presented kill is presented to Eyeweali to serve as a cover for his throne/chair). Only few men are allowed into the Obu-Ikoro. It is off limits to visitors/tourists/guests and women; violation of this proscription are believed to have dire and ominous consequences.

Uro Agadiwayi: The goddess of fertility is housed in this structure. It is a very small, indeed the smallest structure at Ama-obu. Its estimated size is about six by seven feet. The goddess of fertility resides within this structure, and is believed to provide protection for our women/females and their wombs to assure they remain fertile and produce useful sons and daughters for our community. Highly revered, ceremonies or sacrifices to this goddess are rare. Given the rarity of these ceremonies or sacrifices, the likelihood of witnessing these events is remote.

Uro Okonko: This structure is on the westside of Ama-Obu, if heading towards tesioni (station) from some of the onu obus. It used to be in ancient red/maroon architectural brick, but it’s now rebuilt with cement in the modern tone. It has an aura of its own because Okonko fraternity ( its owner), is an elite group, a group regarded as literally the supreme court of the community. Any verdict rendered by this society in adjudication of a case before it, is considered final. This society helps enforce rules of governance of the community and stories abound of the misfortune of many a persons who contravened its edicts.

The Eyeweali is the patron saint/president of the Okonko fraternity, and he appoints or approves a most senior or knowledgeable member in the rituals of the society as the chair or prime coordinator. A male-only organization, membership in the Okonko fraternity is indicative of ascendancy to high social status. As is often said, becoming an Okonko member means that “you have arrived” as a man in all respects, not a hungry man. Note that one cannot enter this building unless one is a member and must be a male to be a member. The music, drums/beats, the majestic Atunpi masquerade dance, the sacred hand-held artifacts and spirit-world dances of these artifacts are most mesmerizing and something to behold. Chief Michael Okpara ( former premier of Eastern Region), during his last visit to Ndoki (at Ohambele civic center) was enthralled by the dignity and majesty of the Okonko society dance performances coupled with the aura and royalty that surrounded the Eyeweali of Azumini (then, Ezeweali Benjamin Ubani), when the Eze was escorted to the gatherings by the beautiful and confident nde uke asato Azumini (The 8-age grade groups of Azumini, led by Eze’s namesake Uke-Nchueze.

Chief Okpara remarked (as storied by eyewitnesses) “Okonko may have had its cradle in Umuahia region (still a debatable issue), but from what I have seen today, and as a member of Okonko society in my Umuahia area, Okonko-Azumini is the best and Azumini is the true bastion of Okonko”. Stories still abound that Chief Okpara danced and rejoyed without much concern for protocol as the premier. I still recall Akwete boys (fellow students at Baptist High School, ) tell stories of the royal aura of the Eyeweali/Ezeweali of Azumini and the majesty of the Okonko-Azumini during that historic Okpara’s visit. They later realized that the said Eyeweali was my father.

Uro Ogwe Chariti: Perhaps, this is the oldest building roofed with corrugated iron sheets still standing at ama-obu. It was built in the early twentieth century by a progressive social club at the time, called the chariti club. The chariti social club is now defunct but its structure still stands, and has evolved into various uses. This huge building has variously served as a marriage hall, reception hall for political dignitaries, a “soccer gym” for young men, other community’s social activities, a business center for palm oil and kernels trade (after the Civil War), and even housed both Biafran and Nigerian soldiers at different times during the Civil War.

Uro Ogwe Ijo: This is another social club building constructed about the middle of the last century. This social club traces its history to the mystical goddess of the sea, known as “Mammy-water”, and her sea inhabitants. The “Ijo Club” was a very popular club for men and women, and its music was considered not only very pleasing to senses, but was believed to induce aphrodisiac impulses in its listeners. The Ijo’s mega drums made of goat skins with their bass and heavy mega sounds parallel the sounds of drums used in Junkanoo festivities in the Bahamas, a caribbean island nation. An Azumini tourist may have the opportunity to view the Ijo’s beautiful artisitic replica of ocean creatures with their mami-water in masquarade form and its glass saucer thrower/s by making enquiries of the masquarade keeper or dancer/s.

RoundAbout Tower: Symbolically, this tower represents several crossroads. It intersects three states. At this tower is where the Abia, Akwa Ibom and Rivers States meet and cross one another. The tower point is 15 miles to Aba in , 21 miles from Uyo in Akwa Ibom State, and 28 and 32 miles from Opobo and Port Harcourt, respectively, in Rivers State. On top of the cone shaped roundabout tower stands a manilla (the ancient legal tender/currency or money). The late Mr. David D. Dennar is widely credited for the design and construction of this tower.

Ahia Waebule: “Aihia” means “market”, and “waebule” means a “bull” (male bovine). This market nicknamed Bull Market, is believed to be the oldest public market in the old delta riverine area. This belief may not be unfounded because Azumini community was already established long before Igbani (Bonny) and Opobo (Ubani) communities. This is evidenced by the fact that our kin Opara Ndoli or Opara Asimini, whose real name was Asikunuma, passed through Azumini to found Okoloma (present day Bonny) in 1310. Being an ancient market place, trade at “aihia waebule” has evolved over the centuries, starting from trade by barter, to trade by use of objects like manilla (the C-shaped metal) as money. Aihia waebule could prove to be quite engaging, stimulating and invaluable to the visitor, especially on market days. It is interesting to note that Asikunuma who was the next blood kin to follow after our founders emigrated from eastern/central Ijo (Ijaw) to found Azumini about the 1100s or early 1200s. It would not have been out of order to call or nickname him first son of Ndoki or Azumini, never mind the spellings (Asimini) used.

Ahia Waebule was the center of commerce in sea food and products from the riverine regions and dry goods/products from the inland and hinterland east of the west coast of the Atlantic ocean (West “Afrika”). With Azumini a few more miles removed from the actual Atlantic coast, Ahia Waebule’s importance diminished considerably due to the full blown establishment of Bonny and Opobo as powerful centers of commerce in all of delta region, and the arrival of white European merchants along the coastal regions. However, Azumini’s strategic junction location and blessings of its Blue River which directly flows into the Atlantic as a gateway to Opobo and Bonny, still kept it ever relevant in commerce, and no less was the case when the slave trade began and later supplanted by the palmoil/ palmkernel trade. This market along with other such markets of the kind in “Afrika” represent the epitome of what a typical traditional, non-industrial, virgin community or village “Afrikan” market looks like. It is from markets such as Aihia Waebule that modern day markets evolved, a place where willing sellers and buyers bargained freely without duress or coercion in exchange of goods and services, after man’s progression from just a life of hunting and gathering, first by barter, then by use of objects like manilla (the C-shaped metal) as money.

Saint Thomas Anglican Church-Old

Tower: This Church building was first erected in the 1880s, just about the same time or a few years after, the Church of England through Christian Missionary Society (CMS) was established in Bonny from their Calabar branch of 1846. It was then a mud building, later rebuilt and expanded in size with mud brick towards the end of that century. As Christian faith grew in Azumini and surrounding communities, it was again rebuilt with cement bricks in early 1918. It was later expanded and fitted with European style tower from which the church bell hung. Stories have it that important Anglican/CMS church leaders including Bishop Samuel Ajayi Crowder at one time or the other visited this personage as it was considered one of the society’s significant missions in the Niger delta area.

Saint Thomas Primary School (National

Primary School): This primary school was one of the oldest established primary schools in the South and Eastern Regions of Nigeria. It was first named Government School, catering to the education and educational needs of children from all Ndoki, inland areas of Umuahia, some Ngwa, Annangs, and Andoni areas, including communities of Opobo and Bonny. The Azumini citizens did not see the benefits of having primary school education like its surrounding neighbors and its kin of Bonny and Opobo, even though the school was located in its soil.

In fact, legends have it that Azumini natives chose to send their slaves and servants to school rather than their children. At the time, they believed school was contemptuous and beneath them, saw themselves as masters to “nde mmoh”, ngwa, ogoni, and did not believe the white man could teach them anything. They did not think white man’s education was any big deal or would do them any good. Azumini people felt quite blessed by nature with an abundance of fertile land, strategic location, trading centers, beautiful navigable waters/rivers (case in point the blue river cited unfailingly by both Abia state and Nigerian government in tourist literature), abundance of seafood and other foodstuffs, brewing skills (master brewers of ancient “afrikan” distilled gin called kaikai), wonderful climate and tremendous insulation from natural disasters. Later, this school was ceded to the CMS by the government, thus was renamed, St. Thomas School. In the early 1900s, Azumini citizens relunctantly began to send only their male offsprings to school. Female offsprings were kept away from school on the unfounded belief that educated females would become wayward, not marriageable, and possibly infertile. Of note, Saint Thomas Primary School has educated and continues to educate several sons and daughters of Azumini, including this writer.

National High (Secondary) School: This is the highest educational institution in Azumini and a pre-civil war school, was quite a popular one in then Eastern and Western regions of Nigeria. It was conceived by the Azumini community in association with the Roman Catholic mission after the Anglican mission failed to locate Ndoki Grammar School at Azumini . Azumini, in its usual progressive spirit, offered vast amount of land to the Catholic mission to entice to it construct and operate a high school in Azumini, with the community further contributing most of the labor for its realization in 1964. Like almost all schools ( at all levels) in South/Eastern Nigeria, this school has fallen on extreme hard times, due to lack of maintenance, unavailability of resources of all kinds from the government, who confiscated all schools after the war. This school is worth a visit. At least, one should see all the bombs and bullet hole marks on the building, ripped roofs and perhaps the shocking effects of these on one’s senses may call for a quiet resolve to say never again to war.

Customary Court Building and Holding

Cell: Present structure of the court is right across from National Primary School. The Customary Court system was originally called Native Courts. It was part of the grand design by the British imperialists in their colonization efforts to bring some structure and governance in accordance to what they have in their homeland. It was another instrument to strike fear into the people, and coerce them to comply with colonial instructions. To gain the loyalty of the chiefs, kings/traditional rulers, the British labeled the courts “customary or native courts system”. This label is a deceptive misnomer. Ordinarily, native customs would not send one to jail for the felonious act of rape, rather the individual may just simply be chastised in-house with some fines imposed. However, the court system allowed for a much more severe punishment to be imposed on the offender/guilty, like imprisonment for a long period of time as determined by the members of the customary court. In the case of rape, a heinous crime, this was a good thing to have. There is no question that the establishment of the local customary court system did allow for a more disciplined society as folks were afraid to be sent to “conpiter” (prison). The Azumini court has moved from place to place, like the chariti hall, the dispensary, even the old mud infant block section of the primary school until its permanent home at the present site was built in the early 1930s or the 40s.

In fact, at the inception of customary or native court system, the DOS (District Officers) used to adjudicate cases in consultation with the Paramount chief, who the DO can override at will but respectfully did not, to avoid a difficult administrative life the chief/s may create for him. Stories abound that former Biafran Head of State, Chief Emeka Odumegwu Ojukwu, when he was an ADO (Assistant District Officer) used to hold court in this court system, before he went and joined the Nigerian army corps. I remember as a child, along with other children, we used to be filled with curiosity as to how the inside of the holding cell was like. But stories by those who have been involuntary guests in the holding cell indicated it was a most unpleasant place to be. There was no doubt about this, since, within the court yard one could sometimes smell the stench of human filth oozing out from there. In those days, the Ezeweali (Paramount chief) used to be the chair of the customary court, along with his four other village chiefs, plus a court clerk and sometimes also an appointed court president or coordinator.

The visitor should be able to see court records, written in old long hand (beautiful cursive handwritings no longer of this world). Also, the visitor should look inside the old cell, as well as, observe the beaten down wooden gavel, and items pledged by people in the form of bail bond (used in posting bail). The visitor would thoroughly enjoy actual court if he/she catches them on the day the court is sitting.

The Dispensary and Maternity sites: These two sites are adjacent to each other and less than 100 yards from the court house. Azumini was one of the earliest communities in Eastern Nigeria to be blessed with these facilities in the 1930s and 1940s. They represented the arrival of Western curative medicine. These facilities served most of Ndoki and our surrounding ngwa and mmoh communities. There is no question that locating of these infrastructures in Azumini increased its prestige, standing, perception of self importance, improved its standard of living and increased economic activities in Azumini. These buildings are architecturally solid as evidenced by the inability of Nigerian military bombardments during the civil war to topple them. One could still observe numerous bullet holes on these buildings. Azumini, it will be recalled, was a major war front in Nigeria’s Civil War, especially in 1968 to mid 1969.

P &T Building and Rural Water Tap

Project: Across the street from the Dispensary and Maternity Buildings is the P & T/ Public Road Maintenance building and the government water scheme project. While British colonialism has often been criticized for disrupting the culture of the native population, it should, however, be credited for stressing the importance of good infrastructure to the socio-economic development of communities. The P & T/ Public Road Maintenance building remains a tangible symbols or monuments of the efforts by the British to provide Azumini with good infrastructure. The Water Scheme Project adjacent to the P & T building was established in the late seventies by the Nigerian Military Junta. This project like most other things in Nigeria never really served its purpose for more than a few months after its initial operation of providing portable drinking water to the citizens of Azumini.

Cottage Hospital: This community hospital is said to have come on stream in the late 1950s, operated by one of our community’s freshly minted English educated general medical practitioners, the late Dr. Dick Emuchay. This hospital is storied to be one of those community achievements made possible by aid from the World Health Organization, or some international development agency. The establishment of this hospital elevated Azumini to untold prominence in Eastern Nigeria, and made Azumini the envy of its kin -- Opobo and Bonny, not to mention all of Ndoki, Ngwa and Annang. The visitor to this hospital may get lucky and be shown the old forms of payments, like bicycles, sewing machines, brand new jiorji wrappers, etc, that folks who were unable to pay cash used in compensating the doctor and staff. While this hospital may have fallen on hard times, it remains one of Azumini’s significant sites.

Azumini Waterside Settlements: This is a quaint, warm, and welcoming settlement located about 2 miles from the city center on Ndoki Drive/Port Harcourt road. It has about 1000-1500 citizens originally from our kin communities of Opobo and Igbani (Bonny), who settled there since the late 1700s or early 1800s. This community has a raw, natural beauty, and is adorned with ancient zinc-style architectural buildings. Its swarming sand flies, most noticeable on warm humid days, gives one the feeling of being on the ocean or sea shore beach. This is a good tourist attraction.

The Palm oil Mill: This was one of the first two constructed palm oil mills in Eastern Nigeria. It was constructed about 1940 by Eastern Nigeria Development Cooperative (E.N.D.C.). This factory or mill represented the arrival of modern technology of the time to Nigeria, involving the commercial extraction, drilling, pressing and packaging of oil palm products and its kernels. Of course, the increased demand of this raw material for ongoing industrial revolution and industrial uses in Europe accelerated the expansion of this mill and subsequent construction of other mills in Nigeria. The establishment of the oil mill in Azumini derived from factors of strategic advantage. First, the basic raw material, the palm trees that produce the oils and kernels, were (and still are), in abundance in Azumini and surrounding areas. Second, Azumini is situated at a strategic junction that makes for easy flow of commerce to and fro riverine /inland areas. A Visitor to this site would be amazed at the old world technology and would delight in sucking on the juicy palm fruits and sugary tasting seeds of the palm kernels.

The Azumini Blue River: To many, this can be considered the crown jewel of Azumini’s tourist sites. Certainly, the blue river was one of the major reasons, or perhaps the major reason, why our Azumini ancestors settled in the present location we now know as Azumini, after they left their original home in central/eastern Ijo (Ijaw). The blue river’s significance as a tourist attraction can hardly be overemphasized. Its tourist value is recognized, and promoted by Nigeria’s tourism industry as one of the 70 tourist sites in Nigeria. Also, Abia state lists it among the first two of its state tourist sites. Worldfish Center-Fishbase Project located all the way in Philippines have used this river for its research with some noted success. An International Primates Conservation group made a very telling discovery of a once considered extinct primate called C. Sclateria primate on the banks of this river.

The river basin and its surrounding distributaries provide an important naturally rinsed gravel stones as raw material for a glass industry located in Aba, Abia state. Watch the kayaking on the rapidly flowing river in some sections. Enjoy the luxurious near-pink fine sand beaches, paddle your canoe naturally in a majority of the length of the river in a cool naturally rose-scented refreshing river air smell. This explains why Azumini’s blue river is listed in one of Nigeria’s tourism sites as “Azumini Blue River Rose”. Fish to your heart’s delight, a variety of consumable fish species. The river color appears as sparkling blue aqua marine (like the beautiful Caribbean sea of the Bahamas). One could see all the way to the white sandy bottom of the river several feet deep, even under moonlight.

One could never behold a more beautiful sight of nature especially when the bright sunlight glistens on this river, it is pure immaculate. Take a dive by throwing into the river a quarter and go retrieve it, you would enjoy the acrobats of the native boys doing this. Just spread into the water a few quarter coins. This river mostly has remained as virgin as it was when our forebears came upon it. Legends have it that on some rare occasions on a bright sunny day the “Mamiwater” (Mermaid) can be seen splashing in the beautiful river.

The Fishing Industry: This site can be accessed through the unpaved road (uzor obukuo) on the left side of Ndoki Drive/Port Harcourt Road, about a quarter of a mile from the main gate of the Community (Cottage) Hospital heading west, or with a boat/canoe going downstream the Blue River, about 2.5 miles from the bridge. It was established by an enterprising European fishing expert about the middle of the last century, to grow and harvest assorted fish species for both local consumption and commercial external markets. Azumini, reputed for its progressive spirit, readily obliged land by the Blue River Bank for its location. It was particularly a welcome development at a time the government of the day was encouraging and providing incentives for light industrial commercial development/enterprises. The location of this industry encouraged the further development or expansion of beaches within its limits, which still remain attractive rest areas and mini resorts for the tourist/visitor. The visitor would be quite taken in by the incorporation of ancient fishing endeavors and modern fish farm technology.

The Hill (Ugu): The Azumini Hill, which is also commonly referred to as Umogo or Ugu-Umogo, provides quite a breathtaking view from atop to look down the low lying beautiful valley of Azumini. In fact, this hill is the only known significant hill in all of Ndoki, since Ndoki is basically known as fertile low lying or flat land. It has been storied that this was the forebears’ extended rest place from where they looked down the hill and saw the golden blue flowing river and rich fertile flat land/valley. Coming from the islands of the Atlantic and delta in search of arable land, there was no further convincing them that they have come upon a very special land, thus they came down the hill and crossed the river by a couple of feet and settled enmasse as far as the eye could see. Thus, the community by the river (as name implies, AZUMINI) was born It used to be an incredible sight to watch young men play dare devil games by speeding downhill on their bicycles or in mock competition, especially, with big lorries. Go over there, you might be tempted by our native kins of Umogo village (another Azumini extended village) with a bite or two of sweet juicy African Mango and its like specie called Ujuru and a glass of succulent palm wine.

Monuments: We now turn around from the westward tour back to central/southern Azumini and view some prominent monuments. The practice of immortalizing, to a reasonable degree, the physical likeness of great men of the community/clan or tribe through erecting their statues has a long tradition in Nigeria. Some arguably believe that this tradition is peculiar to the peoples of Rivers State/Bayelsa state, namely, Bonny, Ndoki(Azumini), Opobo, Kalabari, Okirika and Izon. In furtherance of this tradition, the people of Azumini have erected several monuments or statues to honor and immortalize their kings, chiefs and other distinguished sons. Given the proliferation of statutes and monuments in Azumini, we shall, on grounds of parsimony and relative significance, highlight only monuments erected in memory of Azumini’s past rulers. It is necessary to add that only a few of Azumini’s past kings have statues erected in their memory. Below are statues of our past rulers.

Chief Ben Ubani statue: The statue of Chief Ben Ubani, is located in Azumini founders’ village of Uhuntankuruku (Uhunta) at uhu Ekueme, about 1.5 miles from the tesioni (station). Late Chief Ben was the Traditional Ruler, The Paramount Chief, Eyeweali of Azumini and Ezeweali of Ikuoriator-Ndoki group of nations (communities or tribe). He was a descendant of the original founders ( Belle Okwo, Okwo Bello, etc) of Azumini and the fifth and longest reigned monarch in recorded royal history. He died in 1976 after 45 years reign an estimated age of 106 years (although the inscription on the epitaph was incorrectly written by the sculptor, as 95 years. At the unveiling of the statue when the error was discovered it was too late to do anything, so it stands as thus).

His era to most is still considered the golden era of Azumini, due to the unprecedented economic prosperity/developments, socio-cultural development or enhancements, inter/intra villages peace and love (citizens had no fear being poisoned or destroyed with juju by drinking from the same cup with each other), Azumini’s growth in standing and prominence/prestige amongst its neighbors, all of Ndoki tribe, and then Southern Nigeria (as we had students from Igbo and Yoruba lands attending National High). It was a relatively peaceful time with our tenants/guest farmhands—the Annangs (mmoh), except until after the civil war (1970) to the end of the century, when these people became very troublesome, provoking and making diabolical and irrational claims to ownership of Azumini lands where they were allowed to settle in good faith and human love by our forebears.

Chief Marcus Feyi Waboso statue: The statue of Chief Waboso is located in the new Feyi Waboso’s compound, about 200 yards from Aihia Waebule and tesioni (station). Eze Waboso as he was fondly called was a medical doctor by training, trained in England in the 1940s/1950s or so. Eze Waboso was the immediate successor of Ezeweali Ubani to the throne of Azumini nation. He ascended the throne on the right of succession specially granted to Okoroma village only by the founding family, Uhunta village (which before this new law or concession to Okoroma was the only family village of Azumini that can rule or ascend to the throne of kingship of Azumini) in consultation and by concurrence of the entire villages of Azumini nation as duly established in the early 1900. His era or reign which can be considered the renaissance era of Azumini was cut short by his untimely demise at a young age of sixty something or so. He was instrumental in bringing the former Nigerian Head of State, General Babangida to Azumini in early 90s to witness the devastating effects of soil erosion on Azumini lands and the socio-economic life of the citizens, which resulted in an on-the- spot authorization and release of funds by Babangida for repairs and combat of this menace. By third world standard, his residence should be of interest to the visitor.

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