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Historical/Significant Sites in Azumini, Ndoki

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Historical/Significant Sites in Azumini, Ndoki HISTORICAL/SIGNIFICANT SITES IN AZUMINI, NDOKI BY EJIKE G. UBANI (Edited by Edward E. Eule) AZumini is an ancient junction community of Ndoki, Nigeria. 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 Opobo) 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).
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