How Biafran soldiers buried our people alive during the civil war¹
By Nwankwo T. Nwaezeigwe, PhD
Odogwu of Ibusa,
The recent admonition of Senator Alhaji Ned Munir Abdullahi Nwoko by the Asagba of Asaba His Royal Majesty, Obi (Prof) Epiphany Azinge, SAN, over the attempt to unilaterally lump the proposed Anioma State into Southeast geo-political zone was not timely but a most apposite intervention. That assertive position by His Royal majesty is not only the customary consensus of Anioma people but comes with a biding customary force that makes it binding on all Anioma sons and daughters.
His Royal Majesty has made it known to Senator Nwoko that the proposed Anioma State if created would not be part of the Southeast geo-political zone but shall remain in South-South geo-political zone where it culturally, customarily, traditionally and, historically belongs. It is important to remind Senator Nwoko that, as a true son of Anioma land, he is customarily and traditionally bound by the pronouncement made by His Royal Majesty, Obi (Prof) Epiphany Azinge in accordance with Anioma customary laws and traditions. He is therefore fully bound by the consensus position of Anioma people as conveyed to him by His Royal Majesty.
Senator Nwoko is also advised from this moment to advise both his gullible followers in Anioma land and mercenaries from Southeast to respect, not only the sacred words of His Royal Majesty Obi (Prof) Epiphany Azinge, but the respected consensus position of Anioma people. Any contrary position, either by Senator Nwoko or his gullible followers and mercenaries will therefore be treated as a gross disrespect to our traditional authority, for which Senator Ned Nwoko shall be held responsible.
The Anioma Traditional ruler does not often make public pronouncements; but when he does, such pronouncements become law. So, as far as that pronouncement by His Royal Majesty on the complete rejection of Senator Nwoko’s attempt to lump the proposed Anioma State together with the Southeast is concern, it is now a customary law binding on Senator Nwoko, his agents and privies. His Royal Majesty made the said pronouncement from from both the thrones of the living and the ancestors and for that reason it has become our customary law and tradition.
Like their Edo counterpart, traditional kingship among Anioma people as an institutionalized traditional leadership is founded on laid down customary norms that predate British Colonial administration in Nigeria. Even where the Warrant Chief system applied, it was still instituted through the framework of existing traditional institutions.
Among Anioma people therefore, there is nothing like secular traditional ruler as you have it in the Southeast. Our Traditional rulers and Chiefs are the direct living representatives of our ancestors. It therefore follows that anybody who insults or disrespects our traditional rulers, insults and disrespects not just our people but equally our ancestors.
This explains why Anioma people still remain sturdily conscious of, not only their identity but those aspects of their customs and tradition that make them unique and profoundly apart from their Southeast kinsmen; notwithstanding the fact that they experienced Christianity and Western Civilization before much of the present Southeast. Indeed, the Kingdom of Onitsha Ado na Idu which saw Christianity and Western civilization before much of Anioma land except of course Aboh Kingdom, is deeply institutionalized customarily and traditionally more than any part of the Southeast.
Every Traditional ruler in Anioma land has his customary dos and don’ts founded on laid down taboos under established native laws and tradition. This is also the case with prescribed traditional chiefs such as Odogwu, Iyase, Uwolo, Onishe and Ikwelle, among others. As Odogwu of Ibusa even under my present wilderness political experience, I still try as much as I can to maintain certain cardinal taboos that surround the office and title of Odogwu of Ibusa.
Those who were close to me at the University of Nigeria, Nsukka, knew that I never ate food served in public such as in weddings, parties, funerals and related gatherings. It was never a matter of choice but a mandatory customary imposition that often comes with immediate consequences if contravened both knowingly or unknowingly. For the traditional rulers, the contravention of these taboos often comes with severe consequences. I will give three instances of the consequences of contravening laid down taboos by Anioma Traditional rulers.
The current Obi of Akwukwu-Igbo Kingdom in Oshimili North Local Government His Royal Majesty Obi David Azuka I, is currently incapacitated with stroke, which is unusual for any traditional ruler among Anioma people. The reason for this is that he assumed that being an American trained traditional ruler afforded him the overriding liberty to disregard the laid down taboos that surround his office, especially with respect to marrying a foreign woman who had no regard for his customary laws and tradition.
He also unilaterally collected money from the Sultan of Sokoto and constructed a make-shift Mosque in a Kingdom without a single Muslim. Even though the wife who led him to his present state of terminal infirmity is no more, the consequences continue to live with him. In fact, I served him at Anglican Boys Grammar Schools, Akwukwu-Igbo, immediately he was crowned King while in Secondary School, following his father’s demise.
The second instance is the father of the current King of Issele-Uku Kingdom who died in a ghastly motor accident; again an unusual death for any Anioma traditional ruler. Interestingly, both him, and the current Obi of Akwukwu-Igbo Kingdom were classmates at Anglican Boys Grammar School, Akwukwu-Igbo. Both were also withdrawn to presumed superior Secondary Schools at their fourth year in Secondary School.
The problem of the Obi of Issele-Uku began when he crossed the boundaries of his sacred taboos as a King shielded with many rituals, to play the role of a populist traditional ruler, freely dancing among his people, as well as eating in public restaurants. An Anioma Traditional ruler couldn’t have done such.
First, because he would not know who among the women around him was in her menstrual cycle? Second, it is taboo for members of the public to see a King eat in public, much more a restaurant. Even among Ibusa, Asaba, Okpanam, Okwe and Ugbolu towns, it is taboo for an Eze (Nze) titled holder to eat not only in public but in the open dining room in his house. He has a special secluded dining room within his house called Okoko.
Politically also, the Anioma traditional ruler understands his boundaries in matters of partisan politics. This explains why traditional rulers in Anioma land including the present Edo and Delta States cannot mess themselves up with politicians or allow politicians to mess them up.
The third example was the father of the present King of Ubulu-Uku Kingdom who was killed by suspected Fulani herdsmen. Ascending the throne of Ubulu-Uku under the garb of Deeper Life Bible Church born-again Christian, he went berserk destroying all the relics of the respected Ubulu-Uku Kingdom in the name of being fetishes. He even constructed a Deeper Life Church on one of the relics.
While there is nothing wrong with an Anioma traditional being a born-again Christian, however, destroying the relics of his forefathers is unacceptable even before God; after all the present King of Ubulu-Uno Kingdom is a born-again Christian. All you need to do is to avoid such relics because they might be useful to your successors.
It is therefore important to let those who are openly or clandestinely pursuing the unilateral attempt to dump Anioma people in the Southeast know that every Anioma Traditional ruler knows there is a consequence to every action he takes that is contrary to the customary norms of his office or the collective interest of his people. This also explains why no Governor of Delta State can mess up the traditional leadership in the State, for not only was he born into it, but fully understands the consequences of such action.
It is impracticable therefore to see a Delta State Governor summon the traditional rulers of the State and command them in a military fashion to make sure they compel their people to vote for his political party; as it is often done in the five Southeast States. In fact, one pre-General election traditional duty of every Delta State traditional ruler is the courtesy advice and prayers he hands to every aspirant or candidate of all the political parties who are obliged to pay him courtesy calls at his Palace.
So, any Southeasterner who had thought that because Asaba is Igbo-speaking the Asagba of Asaba, who has been pro-Igbo in all ramifications of his personal, professional and royal carriages would take a contrary stand outside what he informed Senator Nwoko, was either day-dreaming or was ignorant of the stream of pristine customary authority that flows underneath the throne of any Anioma Traditional ruler.
Indeed, beyond the commonality of Igbo language, the majority of the people of Asaba of which His Royal Majesty Obi (Prof) Epiphany Azinge belongs, are Igala ethnic group by descent. In other words, they historically belong to the present Kogi State, with their eponymous mother only coming from Nteje in Anambra State. Interestingly, the same Nteje equally has strong historical root in Igala land. The other two major groups in Asaba are of people of Benin and Igbo descents.
This is the same pattern of structural historical developments in nearly every town in Anioma land. There is no single town in Anioma land with pure or complete Igbo ancestry. Anioma land is a medley of Igbo, Benin, Igala, Esan, Yoruba, Ijaw, Isoko, Urhobo and Nupe descendants. We should therefore understand that historically, there is a wide difference between Igbo-speaking and Igbo origin. An Igbo speaker might not be of Igbo origin and an Igbo by ethnic origin might not be Igbo-speaking.
It is important to further state that there are undeniable commanding elements of distinct Edo culture that clearly distinguish Anioma people from their Southeast Igbo counterparts which would make a lasting unity between the two groups difficult, of which differentials in value orientation is a fundamental aspect.
A reasonable Igbo leader of the Southeast geo-political Zone who has the vision of regenerating the Igbo politically at the national level should be looking at the prospects of inter and cross-ethnic relationship between the Igbo and other ethnic groups, and not to engage in laughable adventure of dumping all the Igbo-speaking groups in Nigeria in one geo-political bloc.
Today, there are close to twenty Igbo-speaking communities in the three Local Government Areas of Ibaji, Olamaboro and Odolu in Kogi State; the same way there more than twenty Igala-speaking communities in Anambra and Enugu States. It is a normal reverse integration strategy that majority of the Igbo-speaking communities in Kogi State bear Igala names, while majority of Igala-speaking communities in Anambra and Enugu States bear Igbo names. This reverse identity strategy does not in any way invalidate their original identity.
This is also common among Anioma people and their Igala, Yoruba and Edo neighbors. For instance, more than seventy percent of Ebu people who are Igala-speaking and, Olukwumi (Yoruba) people in Anioma land bear Igbo names while still maintaining the pristine ethnic identiy. It is therefore smack of intellectual debility for those supporting Anioma inclusion to Southeast to base their arguments of support on language and personal names.
Presently, those aspects of Anioma identity that mark them apart from the Igbo of Southeast are mainly the Edo or rather Benin cultural derivatives. When we speak of the origin of institutionalized traditional monarchy among Anioma people, it has Benin root. The associated traditional titles such as Odogwu, Iyase, Uwolo, Oliha (Onihe or Onishe), Ozoma (Ezomo), Isama, Ohene (Ohen) and, Omu, among others, are inherited from Benin traditional political complex. These were not borrowed from the Southeast Igbo cultural complex.
Even in aspects of personal and common names, there are a lot of borrowings from the Benin cultural complex which again exclusively define Anioma people apart from their Southeast Igbo counterparts. For instance, a common Anioma personal name is Oduma, which means lion in Edo language and Odum in Igbo. Okolo (Okoro) stands for a prince or young man in Bini, hence the term, Okolo-Oba (Okolobia). Similarly, our women are referred to as Ikpoho-Oba (Okpoho-Oba for single). The name Igboba (Igbinoba) stands for “I seek the Oba’s protection.”
Others include, Odibo meaning servant or messenger; Odili—a child that took time to cry after birth; Odogbo—defender of his people; Okiro—a robust child; Osaji (Osagie)—God–sent; Osakwe or Olisakwe (Osakue)—permitted by God; and Ozigbo—prominent, among others. Popular common names of Benin derivative include, Ogbe—Quarter, Idumu—Village; Otu—Group; Onotu—community leaders, among others.
It is unfortunate that some people because of acute ignorance founded on half-education assume that there is a dividing ethnic line between the Edo and their Anioma neighbors. There are a number of Edo-speaking communities in Edo State surrounded by Igbo communities in the same Edo State. Similarly, there are a number of Ibo-speaking towns in Edo State surrounded by Edo speaking towns. For instance, both Abudu and Orhonigbe towns in Edo State are surrounded by Igbo-speaking communities in both Edo and Delta States. That’s the way we live together with our Edo neighbors.
Recently, the Omu of Obior Her Highness Onyebuchi Okonkwo, who has been a paid agent of pro-Southeast Anioma State agitators, was reported stating on her Facebook page that the 1967 to 1970 civil war was caused by “the identity crisis of the Anioma people in the State.” Whoever that taught her that history one does not know.
In the first place, as an Omu, she has no customary locus standi to speak on behalf of Anioma people; not even for her Obior community. Her roles customarily end in the market as the traditional head of Obior market, specific traditional matters relating to women and, in the internal spiritual protection of her town on the request of the Obi-in-Council.
The Obi of Obior His Royal Majesty Agbogidi Ofuokwu III is respectfully called upon to caution his Omu to forthwith stop any further utterances of lies founded on ignorance against Anioma people. It will also be necessary for the Delta North Council of Traditional Rulers to summon Omu Onyebuchi Okonkwo to explain how the identity crisis of Anioma people caused the Nigerian civil war.
Was it Anioma identity crisis that led Major Emmanuel Ifeajuna of Southeast to sabotage Major Chukwuma Nzeogwu’s noble mission to save Nigeria, which consequently led to the January 15, 1966 coup being branded an Igbo coup? We continue blaming General Murtala Mohammed over the pogroms against the Igbo in Benin City and, the heinous Asaba massacre, without extending part of the blame to our Southeast brothers who created the enabling ground for Murtala Mohammed to commit his atrocious act.
When the Nigerian civil war broke out, the people of Midwestern State declared their neutrality in the war, a position officially accepted by both General Yakubu Gowon and Chief Obafemi Awolowo. The reason was that Midwest State had been acting as the meeting point for the peaceful resolution of the conflict. So, Anioma people including the rest of the present Edo and delta States were not originally part of the Nigerian civil war. Midwestern soldiers even stopped Federal troops from transporting arms and ammunition to Bonny through Warri Port.
Throughout that period of neutrality, Anioma people were at peace with their Edo neighbors. That peace and neutrality were shattered when Ojukwu breached that neutrality and invaded Midwestern State, drove away the Urhobo-born Military Governor Lt. Col David Ejoor and, imposed an Igbo, Major Albert Okonkwo from Ibusa as the Military Administrator. That action clearly exposed Ojukwu as an imperial conqueror rather than a defender of his oppressed people.
Such Anioma army officers as Majors Samuel Ogbemudia and Alabi-Isama quickly fled to Nigerian side. The only reasonable Anioma military officer who opposed that imperial adventure by Ojukwu, Lt Col Henry Igboba from Ibusa was ordered by Lt. Ojukwu to be clamped into Benin Prison, where he was left behind during Biafran retreat and subsequently beheaded on the orders of Murtala Mohammed.
Indeed, not only were the invading Biafran troops oppressive against local Edo population but were seen as army of conquest and Igbo domination orchestrated by Anioma army officers. In other words, Anioma people were accused of inviting their Igbo kinsmen from the East to conquer them. The question is, were Edo people not right in the assumption that Anioma people colluded with their Southeast Igbo kinsmen to conquer and humiliate them?
So, with that invasion Anioma people were not only taken as saboteurs but enemies to Edo people. And of course Edo people were right in taking the invasion by Biafran troops as sabotage by our people in support of our Igbo kinsmen across the Niger.
It was an irony that the same people who convinced our people to allow them use our land to invade Western State in the name of being Igbo abandoned our people, fled across the Niger and, blew up the bridge. Anioma people were left at the hands of their enemies both old and new. In Benin City alone, over two thousand Anioma people were slaughtered in cold-blood. Ogwashi-Uku received her own dose of the killings before the invaders descended on Asaba.
Two factors accounted for the severity of Asaba massacre. The first is the assumption by Muritala Mohammed that all the Western Igbo senior army officers who dominated the then officer corps of the Nigeria army hailed from Asaba, being that their designated administrative Division of origin was Asaba Division.
The second factor was the Okutugbo ambush and battle by the retreating Biafran troops. Okutugbo was a farming camp situated between Asaba and Okpanam where the retreating Biafran troops laid ambush against the advancing Federal troops after blowing up the Oboshi River Bridge at Ibusa. With the rage of that battle the assumption was that Asaba people collaborated with the retreating Biafran troops to lay the ambush, hence Murtala Muhammed’s determination to cause mayhem against the people.
Anioma people even with their sons fighting on the side of Biafra received their own pang of humiliation from the Biafran authorities. Our people were treated more or less as mere mercenaries fighting for the cause of Igbo people of Eastern Nigeria.
The same Biafran Biafran troops who retreated before the advancing Federal troops later returned to Achalla Ibusa, accused the elders and people for collaborating with Federal troops and carted them away to Atani where they were tried, with some sentenced to death and the others receiving one hundred lashes of cane.
My uncle Chief Stephen Adigwe Nwandu and some elders were fortunate to receive one hundred lashes of cane, while the Diokpa of Achalla Ibusa Obi Ogwu Ulanmo and his first wife were buried alive in Atani because neither bullet nor matchet could penetrate their bodies. Those who were fortunate to die by Biafran bullets included Mama Okwudili (Madam Ajubueze, Nduka Onyesoja and Nwike (Nwa Enubuozo). The future is open to further catastrophe for any people who refuse to learn from their sad pasts.
Based on the foregoing experiences, the question which arises is what should have been the state of Anioma people in the course of the civil war if the Biafran invasion did not take place? Could Asaba massacre have taken place?
Presently, the same kind of collaborative danger in the name of common Igbo language is gradually creeping into Anioma land through IPOB and one Chukwuemeka Nnaa Mehn TV who specializes in abusing the Oba of Benin, His Royal Majesty Ewuare II, in the name of Igbanke people, whereas the same man hails from Southeast.
I am yet to understand what makes Igbanke a special place of interest for these Igbo secessionists. Beyond speaking Igbo language, Igbanke’s nine traditional Villages except one, are founded on Benin identity. These include, Ota, Ake, Igboto, Idumeru, Idumuiwne, Idumodi, Umuoloa,Idumuibo and, Idumuore.
The people of Anioma land humbly plead with their Southeast kinsmen to avoid creating any kind of problem with Edo people on their behalf. Anioma people will not want their robust relationship with His Royal Majesty Ewuare II and the entire people of Benin Kingdom to be tainted by any outsider in the name of creating Igbo unity.
