Chapter 1
What Oka Looked Like, Pen Pictures of Oka
“Go to Oka the land of the blacksmiths”.
--Colonial office charged to Major Moorhouse (1904)
What was Oka like when the first Whitemen came within her borders? How did the Oka people appear to the strangers? What did oka look like?
The glimpses one gets of how Oka appeared to outsiders who came into Oka town towards the end of the 19th century, and the beginning of the 20th century the period when European chronicles were able to penetrate the town) are both fleeting and tantalizing. The pen pictures of Oka available are meager in the extreme.
Nonetheless, something has been written of Oka, and hereunder are some excerpts from some of the writings the author has been able to come across.
In one of her works on Igbo History, entitled “Igbo Worlds”, Professor Elizabeth Isichei, formerly of Jos University, quoted an account (A pen portrait really) of Oka, written by one Mrs. T.J. Dennis, in the year 1899. Mrs. Dennis, one of the early Christian Missionaries to visit Oka town towards the end of the 19th century, wrote as follows (quoted with the kind permission of Professor Isichei previously obtained):
“About 9.am we drew near to Oka, and were cordially greeted by such of the inhabitants as we met on the road.
Oka is by far the best and largest town in the Ibo country with the exception, perhaps, of the above-named Aro. The Oka people themselves say that it takes from sunrise to sunset to walk through their town, but this is probably an exaggeration. It is situated at about forty to forty-five miles to the east of Onitsha. The majority of the people are blacksmiths, and in pursuance of their craft travel to every part of the Ibo land, and even beyond its borders. There is scarcely a town or village without its small, primitive smithy, in which the Oka smith not only sharpens and repairs, but manufactures from the iron and brass imported by traders, the various weapons, tools, and ornaments in use amongst the Igbo people. They never seem to be molested, and contrive to keep the peace with all neighbours without fighting. They are never accompanied by their wives on their itineration, and are seldom away longer than three months at a time. Before going to any town thy sacrifice to their gods for two or three days that they may be kept safe from all danger, and that they may prosper in their work. Most of the men we saw in Oka wore some English article of clothing. For instance, one man would wore a sailor-hat, another man a pair of trousers, another a waist-coat. We were surprised to see some of the young men carry whips similar to those used by carters in England. A great many were armed with Snider rifles, and all carried themselves with a dignified air, or perhaps, more correctly, a sort of swagger, as though all the world belonged to them.
We were saluted by one young man with a most graceful bow and an English “Good morning”, as he raised his sailor-hat. The Oka people certainly seem more civilized said it will easily be seen that the Oka men would make excellent evangelists for the Ibo country, if only they could be converted to Christ.
The women dress their hair most elaborately. Some whom we saw had fantastic ornaments on their heads, not unlike the comb of a cock in shape, and reaching about an inch from the forehead right over the head to the neck. This erection was covered with some red material, and on either side were fastened six pearl buttons.
As we passed through the town we were struck with its clean, well-kept houses and roads. The people certainly take a great pride in having their homes nice. Each house stood in a compound surrounded by a high mud wall. There were small loop holes in the walls at equal distances, through which a gun could be fired in the event of an enemy attacking the town. In each compound also there was generally at least one high tree with a platform in its branches, from which a good look-out could be obtained. We noticed also two large, square watch-towers, three times the height of ordinary houses.
When we arrived we were at once directed to the house of our host, who seemed proud to entertain us. As he was a chief of very high standing his house was an elaborate one. The walls were beautifully smooth and painted over with all sorts of queer designs. The door, boxes, and other wooden articles were quaintly carved. Herre we rested during the heat of the day and in the afternoon went into a large open space, where we preached to the huge crowd which soon gathered around us. We did not disperse till dark. On Tuesday morning we preached in several of the villages, and in the afternoon went to the Oka market.
This market is a very large one. The women from all the neighbouring towns came here to trade. There must have been 2,000 women in the market when we visited it.”
Author’s comments on this Report:
The oka master blacksmith on his journeys did not carry any load – his apprentices carried their belongings, while each master blacksmith aimed himself with his rifle at his back and his sword tied round his waist. He went in front, and his people followed behind him for their protection.
The confidence and bearing of the Oka man were proverbial, but while the Oka man walked the earth with pride he was not arrogant. Until the British came old Oka was an empire, she ruled no one, and, equally, she was ruled by no one.
The obsession with cleanliness by Oka people in their homes and surroundings has persisted till this day. Not only did people wash their bodies several times a day, but their homes and surroundings were swept and cleaned every day, sometimes two times a day.
The facility for the Oka people for languages has endured. It is no wonder that they spoke some English, because they traded with the English in the Riverine areas. Whenever the Oka person – man or woman-went to live a new place, his first priority was to learn the language of the people; and within six months he would be communicating with his hosts in their own tongue. When the British Administrative officers first arrived in oka one of the things that amazed them was that there was practically no major Nigerian language – no matter how seemingly obscure – that one would not find an Oka speaker in Oka town. It is common (even today) to find Oka men and women who spoke several languages like the natives. But one would not suspect this from their appearance. Oka people were natural born linguists.
The painting and carving that the visitors observed in Onwurah’s compound for it was to Onwurah’s that they came – was typical of the house of an ozo titled-man of Oka. Onwurah was an ozo titled-man, and what they saw in his house was typical of all Oka. Oka decorated everything they used. Mud walls were washed with red mud, and rubbed with stones by the women, at least once in five days, and also floors; some used well paintings.
Women had a proud place in Oka society, and while some of their labours differed from men’s because of sex, they had equal status with men right from the beginning.
From this account of the year 1899 some aspects of Oka are glimpsed-wood carving, cleanliness, organization, commerce, importance of women, interior of an Ozo-titled man’s house, and work in iron.
The report is a tribute to the perspicacity of the early European travelers, because the portrait the writer made of Oka town was quite like the original. The women’s hairstyle she observed was called “Ishi-enu”, worn on important occasions. Oka people sometimes dressed in the costume of the people among whom they worked to give themselves variety.
Another picture of Oka appeared in a Government publication, called the ‘Onitsha Province: Intelligence Book “A”, which is kept in the National Archives at Enugu. It is said to have been copied from an earlier intelligence Book – “Asaba Intelligence Book”. The report, apparently made immediately after a visit to Oka in 1904 by the British soldiers who came at the invitation of Agulu to put an end to the Amikwo-Agulu war, was reproduced by persons who visited Oka town in 1910 – at the time when it had become the District Headquarters. Part of the 1904 report reads as follows:
“1. Name of Village – Awka (Oka): Large town situated about 36 miles due east from Onitsha waterside, composed of several large quarters amongst which the principal ones are: (a) Agulu (b) Umuzu-ocha (c) Amikwo (d) Ezioka (e) Isiagu (f) Umudi-oka (g) Ama-Enyi (h) Nwele-Oka (i) Umuokpu
“…3 Population – The population consists of traveling blacksmiths, farmers and doctors. The C.M.S has a station here.
“…4 Name of chief or headman – Adu, Ezeani, Onyema, Okolobu, Nwokonye Nwatie and Onwurah.
The water from the spring is excellent. It would be an excellent place for the Sub-District Headquarters and Native Council, as generally speaking they are enlightened people owing probably to the fact that they travel a good deal.
“5 Type or Race – Ibo, visited in June, 1904, in connection with a feud which existed with two of the quarters “Amikwo and Agulu”. Very poor yams and dwarfed corn-numerous monkeys which the native do not kill as they are sacred.
“7. Direction of trade – with what Villages – Onitsha, Idah, Aboh, Bendi, Old Calabar, Brass, Opobo.
Again, in a document entitled “Memorandum of Instructions to the Officer Commanding the Onitsha Hinterland Patrol”, written by the British High Commissioner in Lagos to the Officer-in-charge of the Onitsha Hinterland Patrol, and enclosed in the 1904, (this document is found in the Public Record Office in England) something about Oka appeared in it as follows:
“The object of this Patrol is to pacify and bring generally under control the country lying East of the River Niger, roughly speaking – the area situated between Ogrugu on the Anambra River, Munankor on the Nigeria and 7010’ degree of longitude Separate instructions have already been given for the concentration of the Column, which will leave Asaba on the 15th November by the S.W. “Valiant” and disembark at Ogrugu accompanied by the A.D.C. at Asaba as Political Officer.
“5. One of the most importance towns in the Hinterland of Onitsha is the town of Oka, commonly called the “Blacksmiths country”. A celebrated Juju called “Agballa” still exercise great power at Oka. It is largely consulted by the Ijos from the lower Niger in cases of witchcraft etc. it must be destroyed and its baneful influence brought to an end.
“6. I think it will be advisable to establish a post in the Onistha Hinterland on termination of the patrol and am inclined to think that Oka would be a suitable centre but leave it to the O.C. to decide.
Next, in his Dispatch to the Colonial Office, dated 22nd July 1905, on the “Field” Operations” October 1904 to June 1905, the High Commissioner of Southern Nigeria Sir Walter Egerton, wrote as follows (touching Oka).
“…4. The most important work done was that the effected by the Column under Major H.C. Moorhouse, R.A, in the Onitsha Hinterland where a stretch of country from 20 to 30 miles wide extending from the Anambra Creek to Oguta, was visited. A great portion of this country was absolutely unknown, the inhabitants refusing to permit either Europeans or Native traders to enter it…
This force started from Ogrugru, on the Anambra Creek, on November 18th. The whole of the country visited is thickly populated, large towns with from five to ten thousand inhabitant’s occurring every few miles. The force frequently operated in detached columns visiting, as far as possible, every town and explaining the Government requirements……
“During the expedition Major Moorhouse collected 1,092 Rifles and 9,170 cap guns in the Onitsha Hinterland. A new station has been established at Oka – 25 miles East of Onitsha” (that is, Awka Government Station). “Throughout the whole territory the native Chiefs have promised to abandon cannibalism, slave dealing, human sacrifice and have agreed to the establishment of Native Courts for the trial of all offences.
“Oka is interesting as the Headquarters of a very large community of blacksmiths and copper smiths and men from this place are found in the most distant parts of the Protectorate. The execute wonderfully good work with the most primitive apparatus. I traversed the whole of this District myself a month after the patrol completed its work and though it was deemed advisable that I should be accompanied by a considerable Escort, never met with any opposition. Though I frequently bicycled far ahead along the native paths, I saw no sign of hostility though the unusual sight of my machine caused great consternation to most of the people we met”.
During the operations of the Hinterland patrol, Major H.C. Moorhouse himself, its Commander, sent regular reports to his superiors. His first report was in December 1904, but the second report, in which he mentioned Oka, was dated 3rd January, 1905, (available at the National Archives at Enugu). In it he wrote as follows:
“I shall probably move to Oka either tomorrow or the next day; three out of five quarters of that town have already sent deputations to me with messages of submission”.
And, in the third report, “Progress Report No. 3”, dated January 21st, 1905 (also to be found in the National Archives, Enugu), Major Moorhouse wrote as follows:-
“In continuation of my report of January 3rd I have the honour to inform your Excellency that I moved to OKA on the 5th inst. and was received in the most friendly manner, the women and children being still in the town and huts erected in the place chosen for our camp. I held a big meeting the following day which the head Chiefs of the six quarters attended accompanied by a following that that I estimated at between two and three thousand. The majority of the natives were better clothed and more intelligent looking than any others previously met with and the town is undoubtedly a big trade centre”. (The surprise of visitors, who encountered, in the heart of “darkest Africa”, such enlightened and such intelligent people as the Okas, was always recorded. What there explorers saw was quite flattering to the Oka people. Such a star shining with its won radiance). The report continued.
“I explained to the people that the Government had come to stay that its object was to open up the country to trade with free roads and free markets which could not fail to be an advantage to travelers and traders like themselves: in return the Government insisted on their giving up human sacrifice, slave dealing, casswood poisoning and their “juju” which was only a method of obtaining slaves; also that as the Government now protect them they would be required to give up all their war guns, i.e. cap guns and rifles and guns, anything to destroy, but there were no houses and only the approaches to and exit from it were somewhat peculiar and weird. They expressed themselves as being pleased with the idea of the establishment of a Government station near their town and gave me a considerable amount of assistance in selecting a site; the one I finally settled on is about 1/4 hour from the AGULU quarter of OKA, is high and open on three sides, has an excellent water supply, a spring for drinking purposes in a ravine which cuts into the hills about 100 yards from the site of the European quarters (Okika Spring) and a stream about 1/4 mile away for washing, bathing etc. (Obibia Stream); the top of the hill is a plateau with plenty of room to build European quarters, it then slopes sharply and again becomes flat the ground falling away sharply and from the second plateau which should ensure good drainage. Lt. Wayling with 2 sections “E” Company who I purpose to leave there as Governor is now on his way back there to start the station and Mr. Boyle Political Officer also returns there as soon as I can spare him which I hope will be in about a week’s time. I propose to give Mr. Boyle instructions that, as soon as the buildings are fairly under way, he is to make a complete tour of the District, revisiting all the villages visited by the column and on his return to report himself to the Divisional Commissioner, after which the District shall be considered handed over for civil administration. I have so informed the Divisional Commissioner who has expressed himself satisfied with this arrangement. It will be necessary to provide a relief for Mr. Boyle who is already overdue for leave and I would respectfully suggest that an experienced officer be sent to replace him as I am strongly of the opinion that the District will require a strong hand and constant visiting for some time to prevent it lapsing into its former condition”. (It was at this meeting that Okolobu Ezikuno, the spokesman for Oka made his famous statement: “Oka bu onwa, anyi anara egbuji, ma nayi anara egbu ede” (Oka is the moon that neither kills yam, nor cocoyams). The rest of the Report reads:-
“On January 6th I sent messengers to ENUGU, a big town nearly due West of OKA an on the direct road to ONITSHA, to say that I wished to see the chiefs; my messengers were threatened, and an impertinent answer given to my message. I accordingly visited ENUGU on the early morning of the 8th with 5 sections, a maxim and a 2.95 gun, leaving my camp at OKA. Owing I think, partly to out early start, and partly to a sharp shower of rain that fell just before we reached the town we met with no opposition outside, but directly we got inside there were a number of armed men running about among the houses; we soon had them well on the run and chased them through a portion of the town. I eventually collected the troops in an open space at the foot of a small hill. About 9: am, 2 natives came in and said that the town wished to come in but while I was talking to them a crowd collected at the top of the hill shouting defiance and waving their guns. I gave them a shrapnel from the 2.95 and went up the hill after them and got two more shrapnel into them from the top of the hill as they were running away. I sent out parties in all directions keeping the gun and carriers with me. These parties returned about 11:30 and reported the people on the run everywhere. A few people came while we were breakfasting and by 3p.m., I had got in 2 small chiefs and about 100 others. I told them I must see the Chief’s at OKA the following day and returned to camp. All the chiefs came in on the morning of the 10th.
“On January 9th Mr. Boyle with 2 sections went back in the direction of OKUZU to visit and collect guns from some villages off the road, he returned on the 12th and reports that he was well received everywhere.
“On January 11, I sent Captain Healthcote with 4 sections and a maximum to open up the direct road from OKA to ONITSHA, which from all the information would get, would pass through the villages of ABAGANA - EZEOWELI – OMANACHI – UMODIOKA – UBENIKE and OGIDI has instructions were, if he met with no opposition, to camp at UMODIOKA and send Lieut Eliott with 1 section to ONITSHA in the direction of OKA, this road is now cut through to UBENIKE and when completed will shorten the distance to that place by from 3 to 4 miles. A similar road has been started from OKA and should be finished by the end of the month; it will bring OKA within 25 miles of ONITSHA and will I hope form a highway between the two stations.
“I left OKA on January 13th and camped at ENUGU where I found things far from satisfactory and I was compelled to burn a portion of the village. I left ENUGU on the 15th, leaving Mr. Boyle and 3 sections and a 2.95 gun to subdue the place and them move to ABAGANA and joined Capt. Healthcote at UBENIKE the same day; he reported that he had met with no opposition and had visited, explained the wishes of the Government to, and collected guns from the villages of EZIOWELI – OMANACHI – UMODIOKA-ABAJA-ABACHA and UKPO, his party subsequently visited the villages of UMUNIA and NKWELE M and I visited the villages of OGIDI and NSUBI on the 17th & 18th; this completes the villages included in the triangle AGULERI OKA ONITSHA everyone of which has been visited and disarmed”.
Then, in the fourth report (found in the British Public Records Office in England, ref. No. CO520/31) addressed to the office Commanding Southern Nigeria Regiment, and dated 20th April, 1905, the same Major Moorhouse wrote a more comprehensive report it formed part of the Enclosures to the Dispatch by the High Commissioner Southern Nigeria to the British Colonial Office) being a summary of his activities from Asaba to Owerri and a definition of his assignment. Parts of that Report which related to Oka, read as follows:-
“……. I left Asaba on November 17th (1904) with a column composed as per margin.
“2. The objective of the Column as defined in the instructions was to pacify and bring under Government control the tribes in the Onitsha Hinterland as far as Longitude 7o10’E. with a view to the suppression of cannibalism, slave dealing, human sacrifice, twin killing and other barbarous customs and also to collect from the natives their war guns, - i.e. cap guns and rifles, and on the completion of this work to proceed to Owerri and open up the OWERRI – BENDE road as far as the River IMO.
“3. The starting point of the Column was OGRUGRU on the ANAMBRA creek which was reached on November 18th. The whole Column moved to ADANI on the 21st. on November 23rd 4 sections, 4 the 2.95 gun and 1 maximum under Captain Healthcote accompanied by the Political Officer to deal with ADANI, OMASHI and ADABA. The whole column reconcentrated at ADABA on December 7th but split up again on December 10th half proceeding under Lieutenant Vassal to OMERUN and half under myself to AMANDIM, where we met on December 14th. The whole column left AMANDIM on December 17th, but divided on the road half proceeding to EBENEBI under Lieutenant Wayling and half to UGBENI under myself. Column reconcentrated at ACHALLA on December 20th. Capt Heathcote with 4 sections moved to AGULERI on December 26th and myself with the remainder of the column to MANDO on December 28th – the whole column reconcentrated at UMULERI on December 31st the following day Lieutenant Wayling with 2 sections and a maxim left for ADANI; the remainder of January 11th Captain Heathcote at UBUNIKE on January 15th, leaving Lieutenant Vassal with 3 sections, the 2.95 gun and a maxim left UBUNIKE for OKA to form the garrison. The column, with the exception of the two sections and maxim above mentioned, concentrated at OBA on January 23rd, moved to NEWU on January 28th after which it was split up in various directions eventually reconcentrating at OWERRI on February 22nd. From that day until March 18th when the column returned to OWERRI it was under my personal command. The 2.95 gun, “C” Company and a maxim returned with me by March route to ASABA arriving there on the 22nd March, the two sections “F” Company remains at OWERRI.
“4.. In the Onitsha Hinterland the work was mainly of a political nature, serious armed opposition being met with only at OBUKPA on December 1st at ENUGU on January 8th and at UMOOGI on January 21st.
At OBUKPA a night march of 8 miles and a feint attack on their prepared position which was a strong one enabled me to engage the enemy in the open and inflict considerable loss on them. At ENUGU and UMOOGI the fighting was from house to house. In the OWERRI district though shots were exchanged almost every day there was nothing calling for special comment.
“5.. Time alone can show to what the column has carried out the objects for which it was sent, but all the villages shown on the attached map were visited, the wished of the Government explained to them and they all expressed their readiness to carry them out. Mr. Boyle, my Political Officer, has since revisited all the villages North of the ONITSHA-OKA line with a small escort and reports that he met with a most friendly reception every where. The villages between OWERRI and the river IMO have now all submitted and are being dealt with by the District Commissioner”.
A Government Anthropologist, Northcote W. Thomas, who had followed the British Government into Oka, wrote a Report entitled “Anthropological Report on the Ibo-Speaking Peoples of Nigeria “which he published in 1911. in the Section dealing with “Law and Custom of The Ibo of the Awka Neighbourhood, Southern Nigeria”, he wrote as follows, concerning Oka:-
“AWKA is a town of blacksmiths”, (by then the spelling had been changed from “Oka” to Awka) “though some of the quarters have taken to farming and none are wholly dependent on others for food supplies, half of the younger men go out at a time, remaining absent for four or more months, according to the custom of their earnings in form of goods, which they forced their neighbours to buy, probably at exorbitant prices. As the aristocrats of the district, they never condescended to carry their own loads; such at any rate is their own account. Their neighbours, however, tell a rather different story, in which they themselves figure as the spoilers and the blacksmiths as the sufferers, for they assert that they set upon the homecoming wielders of the hammer and despoiled them of all their goods. However this may be, it is certain that Awka was and still is, far richer than the majority of its neighbours, as is evident from the fact that the men who possessed two or more wives are three as numerous as those who possess only one…
“We have seen that Awka is rich community consequently it is not surprising to find on an average seven persons per house against four and a half in the other two places; no less than a third of the inhabitants of Awka were gathered in twenty-two houses, the greatest number in one house being fifty-five.. In Agolo and Ododoma only one-thirtieth and one-twentieth of the inhabitants lived more than twelve to a house. This is due, in part, to the greater number of wives, and consequently of children, in Awka, in part to the greater number of dependants, usually relatives, gathered round them by the more important chiefs.
“In Awka town the Amikwo lies all round the government station. Men own land individually, and the boundaries are marked off by sticks”: there is also family land; a woman can buy farm land, but her husband or her son is regarded as the actual owner. House land cannot be sold, but it appears to be possible to break the house down and sell the ground. There is undivided bush from the quarter, but a farm made there cannot be sold, though it may be handed over as a free gift; if the owner of it deserts it, it still remains his property; he may also pawn it; bush of this character can only be sold with the consent of the whole sept. According to the statement made to me, the decisions as to the price to be accepted rests with the head of the family, but the proceeds are divided. I was informed that the usual period for pawning land was nine years…
“In the Ezioka quarter, on the other hand, there is the strongest objection to selling land; even house land, which is usually freely purchased, is begged for, and every morning when a man rises, he spits on the ground and says, “May the ancestors not give us a bad child who will sell the land. “Singularly enough, it appears that a son may sell his father’s land behind his back; this would entail the loss of his share of the property, but no further consequences apparently. This quarter is exceedingly poor in respect of land; they have no common bush, and no land belonging to the quarter; yams are grown every three years, and cocoyam in intermediate years. Occasionally land lies fallow for one year. In the garden farm, of course, cultivation is intensive, and a certain amount of manuring is done with the aid of ashes and rotting grass.
“In the Nkweli quarter there is individual land and bush belonging to the whole quarter. This may be cleared and become individual property, but the quarter cannot sell the bush.
“Ivitoka quarter of Awka differs from the other quarters in being widely spread and inhabited virtually solely by farmers. There is individual land, family land, and bush belonging to the quarter. This latter may be cultivated by anyone and claimed the following year. The quarter would never sell it.
“The family land is divided annually, the lots being stepped out by the youngest member of the family, who has put on loin cloth. He counts every other step, i.e.; the distance for yam heaps, and portions are 30 double steps or 100. Each member of the family gets an equal share, and usually the head of the family chooses first….
“As regards the status of the children of a slave, I was told at Awka that they were treated like children of the house, but I was also informed that they did not buy slaves, hence, if both pieces of information are correct, it is clear that slavery proper did not exist….”
Concerning Oka blacksmiths, Northcote wrote as follows:
“I made a good many attempts to see the Awka blacksmiths at work, but it appears that the greater part of their labour is done on their travels and those who had their tools at home, whether from jealousy of trade secrets, or mere indolence, never carried out their promises to let me see them at work.
“A boy begins to learn at eight or nine, mainly by traveling with workers; there are two kinds of training, one for iron and one for brass, the test for a blacksmith is to make small knives and holes, and if they pass muster the man can become a journeyman, probably at the age of 27 or so. He goes on with this work until he has a son old enough to take his place. A brass worker makes small brass plates and then bigger ones, and on passing this test can travel.
“Before a journeyman goes out he prepares food and the head of the family is invited to say, “so and so is going on his journey may all be prosperous, ancestors and good spirits be with him behind and before”. Then the sacrifice is performed which is customary, and is described under the head of sacrifice. A doctor “(dibie)” decides where the man is to go, and in some families he only stays out five months and returns in the sixth to make his okwo “(ukwu)” feast, a fine is payable to the family if he overstays his time”.
“According to another account a learner first works the bellows, then he makes needles, which were formerly used as currency, then finger rings, razors, chairs.
“Although I saw no man at work I had some opportunity of judging of the skill of the blacksmiths; the strut of one of the legs of a collapsible table had on it a brass show fitting with a sort of claw over the strut and further secured by three screws; it was made fast to the cross-piece of the leg by a slot passing over a staple; there was a bend in the middle and this was where it broke. I took the two pieces to a blacksmith, described to him what had to be done, sketched the angle at which the shoe should be, and asked him to bring the result for me to see. A few days later he brought the shoe up, with claw, screw holes and slot it fitted perfectly and no adjustment whatever was needed. It was a piece of work which would be creditable to a European blacksmith”.
Finally, Reverend G.T. Basden, who came to Igboland in 1900, in one of his fascinating studies on the Igbo way of life, entitled 1” Among the Ibos of Nigeria alias ‘The Igbos As Seen By The Early Whitemen”, had this to say about the Oka people.
The life of Ibo is also greatly influenced by the locality in which he lives. His fellow townsmen may follow an acknowledgement profession, or they may be simple farmers, fishermen or traders. The men of Awka, for example, are renowned throughout the Ibo country, and even beyond its borders, as clever blacksmiths, and they traverse the country from end to end plying their craft. These men make extended itinerations annually, a large number of towns being visited. Again the men of Nri are the priests whose presence is essential for a valid celebration of the ceremonial rites in connection with the coronation of kings, and they travel far and wide in the performance of these priestly functions. The men of Uniu-di-Awka (Umudioka) journey from place to place practicing the art of cicatrisation, they being recognized experts in the cutting of Ichi or tribal marks.
“A land brought up in such a town naturally adopts the profession of his fathers……………….
“Probably the craft which is the most useful and valuable is that of the blacksmith. It is very remunerative, the more so because it is practiced by natives of certain towns only, and these are able to control affairs almost as effectively as a Trade Union, and yet leave every man independent. The Awka smiths practically dominate the situation, and they hold the leading place in the profession throughout the Ibo country and in many places beyond. They travel to such distant parts as Bonny, Calabar, Warri and even Lagos, plying their craft. About two-third of the year are spent away from their homes. In this work also, great skill is often displayed, especially when the tools are taken into consideration………..
“At one time I followed a regular practice of visiting some of the tiny blacksmiths’ shops and saw some clever work done. On one occasion my visit turned out to be one of those apparently unimportant events which often turn the tide of affairs. I was able to show the smith a simple device whereby he was relieved of the task of gripping his tongs throughout the time his metal was heating. We were in a town never previously visited by Europeans and this little incident did much to establish friendly relations with the people. I had strayed from the party and, seeing the smith’s shop; I entered and sat down to watch. A crowd gathered round and were greatly interested when we started working together, and the confidence of the folk was won. In return for the professional hint received, the blacksmith there and then took a piece of an old cutlass and forged it into an armlet. He duly chased it with a punched pattern and presented it to me. I then watched him making needles; fine work with such clumsy tools……..
“In another shop I saw a smith make all the essential parts of the lock of a gun. He manufactured his own taps and dies from pieces of old cutlasses. In this instance, indeed, the man had made every part of the gun except the barrel, the stock and fittings being so well executed that one could scarcely distinguish the result from an English-made article. I inquired whether he could construct a gun completely, and he replied that he could as far as the forging was concerned, but that he knew no method for tempering the barrel, and therefore it was no use his making that part. In any case it could never be anything but a failure, as the only material at his disposal was the ordinary trade bar-iron………
“The smith referred to made me a pair of brass tobacco pipes. The bowls were molded to represent the faces of men, and were furnished, one with a wood, the other with an iron mouthpiece I have never ascertained: up to the present these particular pipes retain their original virginity.
“Chief”, (that is, titled men) “as they attain to the higher degrees, receives the right to carry the insignia of their rank. This takes the form of an iron staff, ornamented with wrought and brass bindings; occasionally the whole staff is of brass. These are also the outcome of the blacksmiths’ craft.
“The Smiths forge door furniture, chains, hair ornaments’ for women, brass and copper bracelets and anklets…….
“In addition to objects of personal adornment, purchasable only by people of means, the smiths manufacture great quantities of hoes and axes. Practically every person is supplied with the former and most households possess one at least of the latter. The axes are wedged-shaped, the top passing through the head of a wooden club-shaped handle; with it and a cutlass most of the native wood craft is executed. The blacksmiths also make bullets from bar-iron, pot-leg, or from remnants of brass of different shapes, square, oblong and round.
“In the blacksmiths’ profession there is an intensely rigid system of “Trade Unionism”, and any attempt to usurp the privileges of the Awka men was obstinately resisted even unto war……
“Smiths’ work in the old days was undoubtedly the premier industry in the country and it is not surprising that its interests were so jealously guarded. However , denationalization in this respect must inevitably follow the introduction of Birmingham and other hardware goods. Hinges, locks, tools and all sorts of useful articles are now sold at the factories at prices which must compete seriously with locally produced articles: also with the widening of civilizing influences, the old cumbersome and unwieldy brass anklets must be abandoned. English saws are rapidly displacing the wasteful native axe for cutting planks and joists, and the same principle of change is operating in almost every craft”.
That was how foreigners saw Oka, at the end of the 19th century, when Oka was still a free nation, and her people an independent people.
This is the 2nd posting in a series as afore promised. Let's keep our home and our culture in focus...
~Akuja
Monday, February 22, 2010
Monday, February 15, 2010
The History of 'Oka' (AWKA) People
In a series from this post I shall bring to us the historical account of Awka people as put together by one of her illustrious son Late Amanke Okafor. A historian, a lawyer per excellence by profession and a firm beleiver in the holy trinity. Excerpts:
INTRODUCTION
Oyibo ka mmadi,Ma na Oka kacha mba!
(The Whitemen is creative above all men,But the Oka man comes next to him!)--from an Oka war chant (okili)
This is the story of the Oka people, the fathers that begat us.
It is the story of the Oka people as they were the British came into their lives and seized control of their country and their destiny, and later merged their city – state with the great body politic known as Nigeria. Oka lost her independence then, and ceased to be a free self-governing nation.
The Oka people, before A.D. 1905 (when the British came), were a great people, resourceful, inventive and courageous. They were a race of specialists, working in iron, copper, brass and bronze; skilled in the carving of the wooden implements and ornaments; in farming; in the practice of medicine; and in the pursuit of wisdom. They did not belong to any known clan in Igboland, neither had they any known relatives. They referred to themselves simply as “Ebe Anyi” – our stock.
This is their story, based on oral tradition.
I have set down the story as it was told to me. The only liberty I have allowed myself is that where there are conflicting versions of the same event I have picked that one which appeared to me to be the most probable.
Numerous persons in Oka town can remember how, at one time or the other, I had confronted them, whether privately, or at social functions, or at burial ceremonies, and had tried to glean from them the much they knew, or had heard, of Oka history. All these people are the sources of information, and my authority. The story is their story. I am merely the narrator. Reading this, they will easily recognize who each had contributed to the story.
I started collecting what is told here long before the Nigerian Civil War while I was still living in Lagos, but during the war the notes were destroyed. After the war, I started collecting again, and this is the result of my labours.
“Onwu anara egbu nti”, the oka people say. “The ear does not suffer death”. Something happens and is told as a story. Then, one day, somewhere, the hearer remembers it, and re-tells it. And so it goes on from ear to ear, form mouth to mouth, down the ages. Exaggeration over the years there may be in any such story, and a whittling down there may also be, but the core of the story remains the same. “Archeological research”, Alexander Horne is quoted to have written in ‘King Solomon’s Temple’, “is constantly demonstrating how dangerous it is to question or deny the veracity of tradition, or an ancient until we know all the facts.”
I cannot possibly mention all those who helped me in the compilation of this story. They are too many. Some have contributed whole nuggets of Oka history, some just a single fact, or even just a name, and some have merely confirmed what others had told. I am grateful to them all.
I must, however, single out for special mention, and of course, thanks, the under- mentioned persons, who, along with many others gave me the inner core of Oka history. It was their patience and understanding, over many sittings, that made it possible for me to piece together a coherent story of my people.
Ozo Nwokafor Ndum (my father) – ozo Chikwuchil – of Amudo Village
Ozo Chinwuko Okeke – Ozonyilagha – of Umuanaga Village
Nnoneyelu Ebem, of Umuoramma Village
Nwejiofor Nwiyi, of Amudo Village
Ozo Nwanna Nwudozo – Owulubuego – of Umuogbu Village
Louis Ejiofor Okeke, of Umuayom Village
Nwokeabia Anene Nwuye, of Nkwelle Village
Ozo Nwuba Morah – Ozo Ikwodiaku – of Amikwo Village
Emmanuel Nwune Nkwontah, of Nkwolle Village
Ozo Jonathan Nweke Obuekwe – ozo Akalaka – of Umuogbu village
Ifedora Nwamgba, of Umudioka village
Immanuel Onwuemelie Uyanwune, of Amudo Village
Ozo Federick Anaekeokwu Onwuemelie-ozo Enechiodo – of Umuenechi Village
Nathan Nwokafor Ibe, of Amudo Village
Nweke Nwikwu, of Amachalla village
Samuel Nwanenye Nwosu of Nkwelle village
Nwabuikwu Okafor Afuzuo, of Ifite-Oka village
Joseph Ekunife Okoye, of Amudo Village
Richard Chikwuneke Anagbogu of Amachalla village
Paul Okafor Aguiyi, of Amudo village
Moses Nwabueze Okeke – Ifite-Oka village
Benjamin Ndubuisis Ndumanya – of Ifite-Oka village
Ozo Nwoguguo Chikwuogor – ozo Jeluo- of Umubele village
Muotoh Ekwunife, of Umukwa village
Ozo Elias Oyeoka Offodile – Nzechimal of Umuayom village
Ozo Nwogbo Okafor – Onukaligbo – of Umuogwal village
Ozo Ikwunne Mbada – ozo Mbada - of Umuogwal village
Ozo Nnaemeke Okafor – ozo Anonivbekwu – of Umudioka village
Ozo Izueke Umesie, of Ndiagu - Obinofia town, Ezeagu Local Government Area,
and The Elders of Agulu Village, Umana town, Ezeagu Local Government Area.
Concerning the proof of the historical facts contained in this narrative, I have left that task to future researchers. My simple aim has been to set down these past events, taken from those who can still remember them, before they are completely lost to us, and to hand some down to our children in a written form.
There has been no archeological work in Oka town yet. No doubt it will be rewarding when it is embarked upon, and the existence of Universities in Nigeria makes it only a matter of time. When that happens, these stories of the past will have physical evidence to support them. Until then, we have only the oral tradition, “the oral transmission of memories from one person to another.”
In the title of the book I have used the current spelling of “Awka”, to make it clear what I am writing about. Thereafter, I have reverted to the older spelling “Oka”, which what some people say is simpler. The change in the spelling of the name from “Oka” to “Awka” was made by the British Colonial Office in 1908. According to the researches of Dr. Nwibe Onejeme, Barrister-at-Law, of Umuokpu Village, the change of spelling was made by the Colonial Secretary, Mr. F.S. James, in 1908, through Government Notice No. 729, published in the Southern Nigerian Gazette of 1908, No. 42, Volume 3 at page 8511.
Oka people have a language of their own, which is variation, or dialect, of the Igbo tongue. One outstanding peculiarity of that Oka language is a sound not found in other Igbo dialects. It is a sound that is made of slightly parting the lips and blowing out air to make a sound that is between “v” and “b”, but without actually pronouncing “v” as “v” or “b” as “b”. This peculiar sound is also found among the Bini, and in the Benin alphabet it is written as “vb”, as in the name “Egharevb”. I have adopted these letters of the Benin alphabet, “vb” for this Oka sound.
The “vb” in Oka dialect would be pronounced as “f” in Onitsha dialect, or as “h” in Owerri dialect. For example, where the Oka man would say:
“Ivbe nkee ivbe kwe!” (This is extraordinary!)
The Onitsha man would say:
“Ife nka ife kwa!”
And the owerri man would say
“Ihe nka ihe kwa.
So, in many cases, where other Igbos use the letter “f” Oka use “vb”. Other examples:
“efe (chance) is “evbe” in Oka
“fe ta” (come over) is “evbe te” in Oka
“Afamefuna” (a name) is “Avbamevbune” in Oka.
And the exclamation, “Unu afukwa nu” (you see my trouble?! Is in Oka language
“ivbilivbivbi!!”
off course, Oka people use “f” in some words, such as “fuo” go, “futa” come out, “fuli ya” take it from him by force.
Another peculiarity of Oka language is that Oka people do not pronounce the final vowel sounds “i” and “u”, like other Igbos, where they occur. For example, in other dialects the word “malu” (know), “ralu” or “rali” (choose) are pronounced as written, but the Okas drop the “u” and “i” and pronounce the words as “mal”; “ral”.
These peculiar Oka spellings and manner of pronunciation of words will be used throughout this book.
Up to 1905 Oka town was a sovereign nation-state, self-contained, self-sufficient and prosperous, with a well defined territory. By their system of government the Oka people were the freest people in the world. They were republicans. No one man ruled over them (Oka enwere eze). In their society they regarded each other as equals. They were ruled by their laws, in the making of which every citizen participated.
They managed their affairs in the democratic assembly of the whole people, called “Izu Oka”, to which every citizen had the right to attend. The womenfolk had their own assemblies.
The nearest thing to kings that the Oka people had was the Society of ozo title-holders. The members of this Society had traditional functions in Oka, and had a part in the management of the affairs of the town. They declared wars and made peace, on behalf of the town; and they settled disputes. But they rules no one. They were just “primus inter pares” –first among equals.
When the British came, they wanted to make Onwurah Uzoku the paramount Chief of all Oka. But Onwurah declined saying that anyone who allowed himself to be made king of Oka would be struck dead by the gods of Oka instantly!.
The government of Oka could be likened t that of ancient Athens, in the heyday of Athenian greatness; or such other Greek city states as Miletus and Corinth. But whereas the executive organs of Izu Oka were the Age-Grades (Age-Grade being a grouping of people born within three years of one another, counting upwards).
The Greeks were said to be the inventors of democratic government, fur from whom did the Oka people learn their own? The answer is from no one. They developed their form of government themselves.
Our story concerns Oka when she was truly a nation-state, when she was independent and free, and when she had, by her own initiative and enterprise, created customs, her own system of government, her own religion and view of life, her unique social and political organizations, her own philosophy; and had evolved those other attributes that made Oka so much admired of other people: Umu-Anyanwu! Some called the Oka people, Children of the Sun!!
From the next series we shall be posting the chapters one at a time. The reason is to enable the reader digest piece-meal the contents of the chapter as it were and make his/her comments for an improved research findings on our dear fatherland. Posterity will not forgive us if in our
time the history of 'Oka' goes into oblivion...God forbid!
INTRODUCTION
Oyibo ka mmadi,Ma na Oka kacha mba!
(The Whitemen is creative above all men,But the Oka man comes next to him!)--from an Oka war chant (okili)
This is the story of the Oka people, the fathers that begat us.
It is the story of the Oka people as they were the British came into their lives and seized control of their country and their destiny, and later merged their city – state with the great body politic known as Nigeria. Oka lost her independence then, and ceased to be a free self-governing nation.
The Oka people, before A.D. 1905 (when the British came), were a great people, resourceful, inventive and courageous. They were a race of specialists, working in iron, copper, brass and bronze; skilled in the carving of the wooden implements and ornaments; in farming; in the practice of medicine; and in the pursuit of wisdom. They did not belong to any known clan in Igboland, neither had they any known relatives. They referred to themselves simply as “Ebe Anyi” – our stock.
This is their story, based on oral tradition.
I have set down the story as it was told to me. The only liberty I have allowed myself is that where there are conflicting versions of the same event I have picked that one which appeared to me to be the most probable.
Numerous persons in Oka town can remember how, at one time or the other, I had confronted them, whether privately, or at social functions, or at burial ceremonies, and had tried to glean from them the much they knew, or had heard, of Oka history. All these people are the sources of information, and my authority. The story is their story. I am merely the narrator. Reading this, they will easily recognize who each had contributed to the story.
I started collecting what is told here long before the Nigerian Civil War while I was still living in Lagos, but during the war the notes were destroyed. After the war, I started collecting again, and this is the result of my labours.
“Onwu anara egbu nti”, the oka people say. “The ear does not suffer death”. Something happens and is told as a story. Then, one day, somewhere, the hearer remembers it, and re-tells it. And so it goes on from ear to ear, form mouth to mouth, down the ages. Exaggeration over the years there may be in any such story, and a whittling down there may also be, but the core of the story remains the same. “Archeological research”, Alexander Horne is quoted to have written in ‘King Solomon’s Temple’, “is constantly demonstrating how dangerous it is to question or deny the veracity of tradition, or an ancient until we know all the facts.”
I cannot possibly mention all those who helped me in the compilation of this story. They are too many. Some have contributed whole nuggets of Oka history, some just a single fact, or even just a name, and some have merely confirmed what others had told. I am grateful to them all.
I must, however, single out for special mention, and of course, thanks, the under- mentioned persons, who, along with many others gave me the inner core of Oka history. It was their patience and understanding, over many sittings, that made it possible for me to piece together a coherent story of my people.
Ozo Nwokafor Ndum (my father) – ozo Chikwuchil – of Amudo Village
Ozo Chinwuko Okeke – Ozonyilagha – of Umuanaga Village
Nnoneyelu Ebem, of Umuoramma Village
Nwejiofor Nwiyi, of Amudo Village
Ozo Nwanna Nwudozo – Owulubuego – of Umuogbu Village
Louis Ejiofor Okeke, of Umuayom Village
Nwokeabia Anene Nwuye, of Nkwelle Village
Ozo Nwuba Morah – Ozo Ikwodiaku – of Amikwo Village
Emmanuel Nwune Nkwontah, of Nkwolle Village
Ozo Jonathan Nweke Obuekwe – ozo Akalaka – of Umuogbu village
Ifedora Nwamgba, of Umudioka village
Immanuel Onwuemelie Uyanwune, of Amudo Village
Ozo Federick Anaekeokwu Onwuemelie-ozo Enechiodo – of Umuenechi Village
Nathan Nwokafor Ibe, of Amudo Village
Nweke Nwikwu, of Amachalla village
Samuel Nwanenye Nwosu of Nkwelle village
Nwabuikwu Okafor Afuzuo, of Ifite-Oka village
Joseph Ekunife Okoye, of Amudo Village
Richard Chikwuneke Anagbogu of Amachalla village
Paul Okafor Aguiyi, of Amudo village
Moses Nwabueze Okeke – Ifite-Oka village
Benjamin Ndubuisis Ndumanya – of Ifite-Oka village
Ozo Nwoguguo Chikwuogor – ozo Jeluo- of Umubele village
Muotoh Ekwunife, of Umukwa village
Ozo Elias Oyeoka Offodile – Nzechimal of Umuayom village
Ozo Nwogbo Okafor – Onukaligbo – of Umuogwal village
Ozo Ikwunne Mbada – ozo Mbada - of Umuogwal village
Ozo Nnaemeke Okafor – ozo Anonivbekwu – of Umudioka village
Ozo Izueke Umesie, of Ndiagu - Obinofia town, Ezeagu Local Government Area,
and The Elders of Agulu Village, Umana town, Ezeagu Local Government Area.
Concerning the proof of the historical facts contained in this narrative, I have left that task to future researchers. My simple aim has been to set down these past events, taken from those who can still remember them, before they are completely lost to us, and to hand some down to our children in a written form.
There has been no archeological work in Oka town yet. No doubt it will be rewarding when it is embarked upon, and the existence of Universities in Nigeria makes it only a matter of time. When that happens, these stories of the past will have physical evidence to support them. Until then, we have only the oral tradition, “the oral transmission of memories from one person to another.”
In the title of the book I have used the current spelling of “Awka”, to make it clear what I am writing about. Thereafter, I have reverted to the older spelling “Oka”, which what some people say is simpler. The change in the spelling of the name from “Oka” to “Awka” was made by the British Colonial Office in 1908. According to the researches of Dr. Nwibe Onejeme, Barrister-at-Law, of Umuokpu Village, the change of spelling was made by the Colonial Secretary, Mr. F.S. James, in 1908, through Government Notice No. 729, published in the Southern Nigerian Gazette of 1908, No. 42, Volume 3 at page 8511.
Oka people have a language of their own, which is variation, or dialect, of the Igbo tongue. One outstanding peculiarity of that Oka language is a sound not found in other Igbo dialects. It is a sound that is made of slightly parting the lips and blowing out air to make a sound that is between “v” and “b”, but without actually pronouncing “v” as “v” or “b” as “b”. This peculiar sound is also found among the Bini, and in the Benin alphabet it is written as “vb”, as in the name “Egharevb”. I have adopted these letters of the Benin alphabet, “vb” for this Oka sound.
The “vb” in Oka dialect would be pronounced as “f” in Onitsha dialect, or as “h” in Owerri dialect. For example, where the Oka man would say:
“Ivbe nkee ivbe kwe!” (This is extraordinary!)
The Onitsha man would say:
“Ife nka ife kwa!”
And the owerri man would say
“Ihe nka ihe kwa.
So, in many cases, where other Igbos use the letter “f” Oka use “vb”. Other examples:
“efe (chance) is “evbe” in Oka
“fe ta” (come over) is “evbe te” in Oka
“Afamefuna” (a name) is “Avbamevbune” in Oka.
And the exclamation, “Unu afukwa nu” (you see my trouble?! Is in Oka language
“ivbilivbivbi!!”
off course, Oka people use “f” in some words, such as “fuo” go, “futa” come out, “fuli ya” take it from him by force.
Another peculiarity of Oka language is that Oka people do not pronounce the final vowel sounds “i” and “u”, like other Igbos, where they occur. For example, in other dialects the word “malu” (know), “ralu” or “rali” (choose) are pronounced as written, but the Okas drop the “u” and “i” and pronounce the words as “mal”; “ral”.
These peculiar Oka spellings and manner of pronunciation of words will be used throughout this book.
Up to 1905 Oka town was a sovereign nation-state, self-contained, self-sufficient and prosperous, with a well defined territory. By their system of government the Oka people were the freest people in the world. They were republicans. No one man ruled over them (Oka enwere eze). In their society they regarded each other as equals. They were ruled by their laws, in the making of which every citizen participated.
They managed their affairs in the democratic assembly of the whole people, called “Izu Oka”, to which every citizen had the right to attend. The womenfolk had their own assemblies.
The nearest thing to kings that the Oka people had was the Society of ozo title-holders. The members of this Society had traditional functions in Oka, and had a part in the management of the affairs of the town. They declared wars and made peace, on behalf of the town; and they settled disputes. But they rules no one. They were just “primus inter pares” –first among equals.
When the British came, they wanted to make Onwurah Uzoku the paramount Chief of all Oka. But Onwurah declined saying that anyone who allowed himself to be made king of Oka would be struck dead by the gods of Oka instantly!.
The government of Oka could be likened t that of ancient Athens, in the heyday of Athenian greatness; or such other Greek city states as Miletus and Corinth. But whereas the executive organs of Izu Oka were the Age-Grades (Age-Grade being a grouping of people born within three years of one another, counting upwards).
The Greeks were said to be the inventors of democratic government, fur from whom did the Oka people learn their own? The answer is from no one. They developed their form of government themselves.
Our story concerns Oka when she was truly a nation-state, when she was independent and free, and when she had, by her own initiative and enterprise, created customs, her own system of government, her own religion and view of life, her unique social and political organizations, her own philosophy; and had evolved those other attributes that made Oka so much admired of other people: Umu-Anyanwu! Some called the Oka people, Children of the Sun!!
From the next series we shall be posting the chapters one at a time. The reason is to enable the reader digest piece-meal the contents of the chapter as it were and make his/her comments for an improved research findings on our dear fatherland. Posterity will not forgive us if in our
time the history of 'Oka' goes into oblivion...God forbid!
Wednesday, February 10, 2010
AWKA PEOPLE
HISTORICAL BACKGROUND
The first settlers in Awka and sub-region migrated originally from Avomimi village in Enugwu-ukwu from about AD 900. They associated their origins and mythology with the Nri people who established Nri Kingdom and hegemony in pre-colonial times. History had it that Awka was the centre of the Nri Kingdom. Other surrounding towns namely, Agulu, Agukwu- Nri, Enugwu-Ukwu, Enugwu-Agidi and Nawfia call themselves Umu-Nri. Adazi and Mbaukwu also claim Nri lineage (Jeffreys 1956 pp 119-131).
Awka was believed to occupy the site between the present village of Amudo and Ifite, a favourable flat fertile agricultural land.
The Nri developed their divine kingship and established a kingdom and hegemony, not by conquest,
but by control of the ritual life of the people, control of Ozo and Eze titles, control of yam cult, and so on. The hegemony embraced much of Igboland east and west of the River Niger. At that time, Awka people, especially those from Agulu Quarter, Umuzuocha and Umunagu wards were broadening their economic base by engaging in various kinds of craft activities particularly, black smithing, wood carving, ivory carving, and art work; and others engaged in other non- agricultural activities like herbal healing and trade. The blacksmith developed the apprenticeship system where they groomed the younger ones in their trade purposely to ensure succession.
Several smiths traveled out or even migrated to other settlements in order to get a wider range of clientele and increase their sales. With time, Awka smiths became widely renowned. They made numerous implements such as Otonsi (staff of peace), Oji (staff of mystical power), Ngwuagiliga (staff of ozo men), and metal bells; musical instruments like iron gongs and also, Alo (the big ogene); and war implements namely spear, dagger, and later, Dane guns.
The people of Umudioka and Ezioka wards specialized in carving of wood, and ivory and arts designs. The wood carvers among them produced elegantly carved tools, door shutters and door panels, chairs, vessels for presentation of kola nuts, and idols (Okpesi). The ivory carvers produced elegant designs on “odu okike” (ivory trumpet) for ozo titled men and other items as part of the paraphernalia for titled men.
The artists among them produced various elaborate designs made on pots and wooden doors and engaged in paint works on walls of houses and compound. They also made the special “itchi” marks on faces of people intending to take titles.
The people of Amikwo, Umuike, and Umuoruka wards also practice herbal medicine, healing the sick and traded in ritual objects. They traveled widely advertising and selling their goods which included some of the products of the craftsmen. They sometimes acted as agents of Eze Nri, which conferred on them immunity from molestation as they went from place to place. Some of the Amikwos established Agbala oracle.
A number of Aro migrants settled with the Amikwos and helped them run the Agbala oracle in the fashion of the long Juju of Arochukwu. The oracle soon became famous in the areas around and it fostered slave trading activities. Some Awka people became long distance traders, trading in various goods including slaves, ritual objects, and products of craftsmen. Their trading activity was promoted by Awka which was the Aro trade route to the Niger and west of the Niger. With the increasing number of these non-agricultural specialists, Awka gradually developed into a pre-industrial urban centre both by natural increase and by immigration (there was of course some outmigration of some of the craftsmen, even if it was temporary migration). By 1850, the population of Awka was estimated at 18,000. This compared very favourably with the population of some other pre-industrial urban centres in the area that came to be known as Nigeria; for about the same year the population of Benin was established at 15,000 by Adams, Katsina at 8,000 in 1855 by Barth, Lagos 20,000 in 1856 by Brown, Onitsha, 15,000 in 1850 by Burdo, and Ondo 15,000 in 1883 by Chausse. Before the creation of Anambra State in August 1991 with Awka as its Capital, the town had played different roles as administrative/zonal headquarters to different Governments. In these roles the city had remained
more rural than urban in scope and essence. This had to change as soon as it became a State Capital.
The influx of population made up mainly of returnee civil servants from Enugu, employees of federal ministries and parastatals, student population of Nnamdi Azikiwe University and others, brought tremendous pressures on existing infrastructure and services.
(The picture above is Amikwo Development Union-Lagos)
culled from Awka Master Plan-UNHABITAT
Friday, February 5, 2010
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