By Chris O. O. Biose
(chrisoobiose@gmail.com)
The main issue in the current debate over creation of Anioma State is not whether the people of the area desire such a state. That was settled over 50 years ago in several petitions for the creation of the state. As I wrote at page 150 of my book entitled Anioma: Path to Political Emancipation, BOLD Publishers Limited, Lagos, 2011;
“No segment of the Nigerian society has had a longer or more justifiable demand for state creation than Anioma. From 1938, through 1975 and 1980 to date, the Aniomas consistently clamoured for a state of their own. Unfortunately, the vagaries of political power structures in Nigeria have prevented the realization of this dream.”
Meaning of ANIOMA
The name Anioma is an acronym for the four local government areas of Aniocha, Ndokwa, Ika and Oshimili in the defunct Bendel State, formerly Mid-Western State, which was carved out of Western Region on August 9, 1963.
The name is made up of the first letters of these four local government areas, namely A, N, I, and O. In the common language of the area, Ani means land while Anio… means, “land of”. The suffix ‘MA’ or ‘oma’ means good. Hence, Anioma means “the good land” or “the land of good people”.
According to mystical tradition, the sound ‘MA’ signifies the mothering force in nature. Hence, the spiritual significance of the name Anioma is that of a land where Mother Nature provides good in prolific abundance.
The coinage Anioma is attributed to the late Chief Dennis C. Osadebay, Premier of the defunct Mid-western region.
The Anioma people inhabit the area west of the lower Niger River. In current political grouping, it is located in the South-South geo-political zone or South-South Region of Nigeria. In Delta State, it is called Delta North Senatorial District.
Anioma Culture Area
Anioma is a part of the subculture of Western Igbo civilization within the socio-geographical area west of the River Niger best described as Anioma land. These include Enuani, Ika and Ndokwa people, all of whom collectively make up Anioma, but they have different dialects.
Map of Anioma Culture Area
Source: Wikipedia Online
According to Professor M. Angulu Onwuejeogwu (1972), the anthropological concept of culture area is “based on empirical observation that cultures have spatial or geographical distribution traits, complexes and patterns at any one given period.” A culture area is made up of geographically discreet regions wherein comparable culture complexes are found.
Culture consists of the way of life of a particular people. It is a social rather than a physiological heritage. Every people have their culture and a memory of the ways their forefathers had done things.
Language is a dominant theme in culture. It is one of the principal ways of identifying an ethnic, cultural or subcultural group.
In defining Anioma subculture within the Igbo culture area in Africa, Professor Onwuejeogwu states:
“People living within the Igbo culture area, apart from the two known enclaves, speak the same language and so constitute what linguists call a speech community. Within this speech community, there are scores of regional dialects. Amongst West Niger Igbo, there are three dialect clusters, Ika dialects, Ukwuani dialects and Enuani dialects.
“All dialects of the same language share a common structure and a common written form amongst other things. Dialects of the same language may differ from each other in pronunciation, grammatical construction and vocabulary, but communication between speakers of different dialects remains possible. Hence, the peoples of Agbor and Umunede of the Ika dialect of West Niger Igbo can communicate after sometime with peoples of Owerri dialect or Nsukka dialect or Etche dialect or Ikwerre dialect of the East Niger Igbo, while the Ika may not communicate with their nearest neighbours, the Ishan, except one happens to understand the language of the other.”
Anioma dialects are basically part of Igbo language group. Most Anioma people have Igbo names. In addition, most Anioma towns and villages also have Igbo names. Clearly, the various Anioma people are part of the Igbo Culture Area.
Distinctive Characteristics of Anioma Civilisation
Clearly, language lends considerable support to the construction of history and ethnology but it is not wholly determinative. In spite of indisputable historical and cultural affinities in the distant past, present day Anioma has grown increasingly distinct from Eastern Igbo culture as differences in social institutions and attitude to life widened over the centuries. Anioma people continuously evolved a distinct cultural identity which increasingly marks them out in the African world. Therefore, the fact that Anioma land is historically and culturally a part of the Igbo Culture Area does not in any way mean that Anioma people are on all fours with present-day Igbos East of the River Niger.
Civilisation has to do with how a people try to cope with their existential problems. Although Anioma is contiguous to several neighbours, it is united by cultural homogeneity and value consensus about its universe of experience. In addition to similarities in material culture such as mode of dressing, arts and crafts, Anioma people also developed certain cultural values, norms, mores and taboos that distinguish them as one people. This has to do with social ethics, concepts and notions of good and bad, of fairness and justice, which are fairly similar within the culture area. These are enshrined in the form of proverbs and anecdotes commonly shared by the people.
Anioma is an authentic cultural expression of the African people. The fundamental value ideal in Anioma culture is ezi madu (a good person) or nwa ezi madu (child of a good person). The values upon which this ideal is built include ezi-okwu (truthfulness), trust, honour, hard work, bravery and personal integrity. These are indispensable components of what constitutes ezi madu.
The social ideology of the people is egalitarian rather than individualistic and exploitative. This social ideology entails a meritocracy made up of those who are worthy of praise, men who are best in their fields as judged by their fellowmen.
Anioma has deep respect for character and integrity as well as deference to elders and women. The Aniomas are known to be peaceful, law-abiding, considerate and accommodating.
One of the most significant cultural symbols of Anioma is akwa-ocha. (home woven white cloth). It was produced and worn by the people and this marked them out in any cultural show. Households cultivated cotton in their farms. These were harvested, dried and processed to produce the soft fibre for spinning in their local looms. Crafts women utilised these to produce all-white wrapper famously known as akwa-ocha. The final product was also known as ogbenye-apani, which literally means ‘not to be lifted by the poor’: figuratively, the maxim indicates that akwa-ocha is ‘beyond the means of paupers’, due to the rigorous process of its production.
The soil in most parts of Enuani and Ika as well as some parts of Ukwuani is laterite red colour, yet the people delight in and scrupulously maintain akwa-ocha. The choice of white is a symbol of the general social aspiration of the people to live unblemished lives. Anioma people place high value on cleanliness of mind and body. Anything filthy is abhorrent among the people.
Another significant cultural symbol is ekpele (flute) which is used to greet or praise chiefs and royalty.
Anioma Resistance to Forces of Oppression
Anioma civilisation is age-old. The people however suffered violent and severe distortions inflicted by external forces over the past 500 years.
From the 16th and 17th centuries, Anioma fought wars of resistance against Benin expansionist proclivity.
As many other nationalities close to the sea on the West Coast of Africa, the Anioma nation suffered the pangs of the slave trade from the 18th century up to the 19th century.
At the turn of the 19th century, Anioma people fought gallantly to resist desecration of their culture by colonial adventurers as evident in the Ekumeku Resistance Movement which lasted from 1894-1910.
In January 1914, the British colonialists amalgamated the Protectorate of Northern Nigeria with the Colony and Protectorate of Southern Nigeria to form one country christened Protectorate of Nigeria. The colonialists split the large territory into administrative units such as Regions, Provinces, Divisions and Districts.
In this process, Anioma was split into parts and joined to alien groups who then acquired political precedence over Anioma people in spite of the fact that the people lived in unity before the territory that later became Nigeria was colonised by the British.
Asaba Division was joined to Benin Province while Aboh Division was joined to Urhobos, Ijaw and Itsekiri in Warri Province. For decades, most of Ndokwa land was placed under Warri Province. During this long period, the Ndokwas looked to the Urhobos, not only as neighbours but as political leaders. Thus, the colonialists did incalculable violence to the unity of Anioma people by balkanizing them between the then Benin and Warri provinces. There was no referendum. It was purely British administrative convenience.
In 1922, Anioma leaders sent a delegation to London to correct the anomaly. Another protest letter was officially lodged by the Obi of Aboh in 1937.
Again in 1951, Chief Dennis Osadebay (Oshimili), Chief F. H. Utomi (Aniocha), Obi of Akumazi (Ika), Chief Frank Oputa Otutu and Mr. J. A. P. Oki (both of Ndokwa), jointly moved a motion in the then Western House of Assembly to seek “a separate province” for Anioma people who had been balkanized and merged with Benin and Warri provinces by the colonialists.
After prolonged protests by Ndokwa leaders, the area was finally joined administratively to their brethren in other parts of Anioma land. The people enjoyed relative peace until the catastrophe of the Nigeria-Biafra war and its aftermath.
Anioma War Travails
Perhaps, the climax of atrocities and macabre brutality of the Nigeria-Biafra war was the Asaba massacre, aptly described by Emma Okocha in his epoch-making book, Blood on the Niger: The First Black-on-Black Genocide (Revised Edition 2010).
The Asaba massacre was followed by several months of systematic massacres in several nearby villages notably, Isheagu. The Isheagu Massacre was led by Lt. Col. Samuel Osaigbovo Ogbemudia (as he then was). The troops arrived Isheagu at about 8:00pm, on May 2, 1968, rounded up the King, His Royal Majesty Agbogidi Obi John Onyema 1, and his chiefs and summarily executed them. Emma Okocha gave names of several males in the town who were similarly picked up and shot.
For much of the period of the war and several years after, Anioma land was occupied by hostile troops during which period Anioma farmlands and farm produce were indiscriminately destroyed. The People suffered inestimable losses. Indigenes were shooting targets for Nigerian soldiers. They were among other Igbos who were routinely dehumanised, mutilated and murdered by Federal troops.
During this period, hundreds of Anioma ladies were raped and taken away for forced marriage by hostile soldiers from alien nationalities.
Anioma State Movement
The people of Anioma recognized their unique identity in the Nigerian experiment and started demand for recognition during the era of colonial rule. At a mammoth rally held at Amai (in present day Ukwuani Local Government Area), in August 1956, they expressed their desire in a resolution passed at that rally but at that time, it was not called Anioma State. Rather, they demanded for the creation of a separate province out of the then Western Region to be known as the West Niger Province.
The proposed West Niger Province was to be formed by the then Asaba and Aboh Divisions. A headquarters for the new Province was proposed to be sited at the meeting point of the two or three components of the province. The objective was to put the Anioma people on equal footing with the rest of the Benin Province and Delta Province, rather than balkanizing Anioma between these two provinces. The resolution was forwarded to the then Colonial Secretary, Rt. Hon Lennox Boyd.
In 1957, the British Government set up the Minorities Commission under the Chairmanship of Sir Henry Willink, QC, to examine the problems of the Minorities throughout Nigeria. The Report of the Commission however did not meet the demands of Anioma people.
Soon after Nigeria’s independence in 1960, the people of Anioma who were then in the Western Region, propelled the Mid-West State Movement and were therefore among the first to popularize and raise to national consciousness, the need for state creation in Nigeria. The Movement became a unifying force which reconcile erstwhile political parties in the Midwest, mainly the AG, NCNC, BOC and UPP, all of which worked happily towards freedom of fatherland. Erstwhile political foes become friends for the purpose of achieving an overriding political objective.
The struggle for creation of Mid-West Region lasted for 16 years before the eventual creation of the state in August 1963, renamed Bendel State by the Gowonian military junta in March 1976.
After some time, the dynamics of Bendel society once again compelled the people of Anioma to demand a state of their own, this time properly called ANIOMA State.
The Anioma State Movement presented its petition in 1975, this time, through Comrade Nduka Eze.
Justice Ayo Irikefe, then Chairman of the Federal Committee on States, described the Anioma petition as “the most scientific proposal” of all in the country.
The principal motivators of the movement at this point in time included, Dr. George O. Orewa, Chairman, Central Working Committee, Anioma State Movement, Senator Nosike Ikpo, Prof. B. I. C. Ijomah and Chief P. O. C. Ozieh, The Olikeze of Ogwashi-Ukwu.
Again in 1977/78, Anioma leaders circulated a petition among the members of the Constituent Assembly calling for the creation of Anioma State.
On March 14, 1980, the leaders of the Movement filed another request for the creation of Anioma State with the National Assembly. The signatories to the request were the elected representatives of Aniocha, Ndokwa, Ika and Oshimili in the councils of the four local government areas.
Between October 24 and 28, 1980, the House of Representatives Committee on the Creation of States under the chairmanship of Hon. Tuggar paid official visits to Aniocha, Ndokwa, Ika and Oshimili to verify the authenticity of the signatories to the petition for the creation of Anioma State.
The Anioma State Movement was launched in various Nigerian cities. The Lagos Branch of Anioma State Movement was launched on May 30, 1981 while Kaduna State chapter was launched on the same day.
Aberrant Joiner of Anioma With South-East Igbo
Some Igbo-speaking people, East of the River Niger seem to favour administrative unity with Igbo-speaking people of Enuani, Ika and Ndokwa, West of the River Niger.
For example, on 6th January, 1978, the people of Onitsha Local Government Area and Ogbaru of Anambra State, sought to be included in the then proposed Anioma or Oshimili or Lower Niger State. In a unilateral memo submitted to the State Creation Committee, the people averred: “Our desire to be included in the proposed Anioma or Oshimili or Lower Niger State is founded on our long-standing and fervent yearning to exercise our natural right of self-determination and of association with our kith and kin with whom we share common origin, common outlook, common social values, common heritage and cultural affinity.”
The petition was signed by H. R. H. Obi Ofala Okagbue, The Obi of Onitsha, Chief Philip O. Anatogu, Onowu-Iyasele of Onitsha, Chief J. A. Ukpabi, Ajie-Ukadiugwu, Isagba of Onitsha, Chief I. A. Mbanefo, Odu-Osodi of Onitsha, Chief J. N. Egwuatu, Ogene-Onira of Onitsha, Mr. Same Ifeka, Chairman, Onitsha Local Government for and on behalf of the people of Onitsha.
Those who signed for and on behalf of the people of Ogbaru were H.R.H. R.R. Olisa, The Atamanya of Ossomari, H.R.H. Chief J. Oduah II, The Igwe of Akili Ozizo, H.R.H. Chief Chukwudebe Ezike, The Igwe of Atani, H.R.H. Chief Philipp Ochije, The Igwe of Mputu, H.R.H. Chief F. B. C. Isamade, The Okakwu of Odekpe, H.R.H. Chief Obumselu, The Igwe of Onita, Councillor Jude K. N. Ezezie, Secretary, Ogbaru Youths Association and Chief D. C. Nworah, The Oduah of Ochuche.
Again, on November 18, 1980, the people of Onitsha and Ogbaru presented another request to be included in the then proposed Anioma State, even though no representative of that area was party to the initial request. These were however neither considered nor approved by the Anioma people.
Incongruity of Anioma and South-East Igbo
Ab initio, the concept of Anioma does not include any part of the geographical and cultural South-East of Nigeria.
The River Niger is a natural boundary that encouraged different directions in cultural emphasis between Anioma and South-East Igbos over the centuries. This is evident in widened differences in attitude to life.
The sum total of the issues dissected above is that Anioma is culturally and sociologically miles apart from the Eastern Igbos. Spatial separation accentuates social differentiation.
Anioma national character is defined by amiable disposition, satiated personality, tolerance, hospitability and good-neighbourliness. In this is to be found the true genius of Anioma civilization.
Except to defend themselves against aggression from expansionist machinations of belligerent kings in historical times, Anioma has not been known to go to war with neighbours in recent times.
In traditional political affairs, Igbo enwe eze (Igbos have no kings) whereas Igbos West of the Niger had borrowed and become acculturated into the kingship tradition for centuries.
Warrant chiefs among South-East Igbos were British impositions. Kingship in those areas is largely devoid of traditional roots; it is more often purchased. The emphasis is on money – the financial power to purchase kingship. This is antithetical to Anioma culture and concept of traditional governance represented in the kingship institution.
In spite of indisputable linguistic unity as well as historical and cultural affinities in the distant past, many present day Anioma People cannot reconcile themselves with the extreme individualism and mercantile mentality which are the hallmark of most of their Igbo brethren East of the Niger.
Most Anioma strongly resent and abhor the seeming dog-eat-dog social philosophy of South-East Igbo life style. Extreme individualism has a corrosive effect on social well-being and well-meaning Igbo leaders acknowledge this characteristic of Igbo life which is inimical to social cohesion.
Arthur A. Nwankwo (Nigeria: The Challenge of Biafra, Fourth Dimension Publishers, 1972, p 57) was on point when he suggested that “the principle of Biafran brotherhood was a distant dream in a nation where trampling on everybody else like maggots in the struggle for personal survival, was deeply ingrained in the Igbo national psyche.”
It will do great damage to Anioma civilization if the Eastern and Western wings of the Igbo nation, as two diverging camps of Igbo culture are brought together into one administrative unit by coercion or any form of legislative fiat rather than by mutual understanding or choice by the people.
Political Destiny of Anioma
The long-standing demand for Anioma State is defined in terms of the authentic yearnings of the Enuani, Ika and Ndokwa peoples of Delta North Senatorial District of Delta State. South-East Igbo has never been part of Anioma. Any suggestion by some politicians that Anioma is not economically viable without South-East Igbo is untenable and an affront on past, present and future generations of Anioma People.
Anioma constitutes an organic unity that sets it apart from other peoples on the surface of the earth and does not need to look elsewhere for inspiration and identity. As Dr. Kunirum Osia (2001) once put it, “Anioma provides for us the physical and cultural space that defines the necessary locus of our highest fulfillment as a people.” This distinct and unified cultural space and identity is recognised by its neighbours.
Anioma is imbued with natural sense of equity and social justice which is not based on legal prescriptions. For example, when Chief Dennis Osadebay became Premier of Midwestern Region in 1963, he helped in fashioning a Constitution that made provision for representation of minorities in the Region. He also ensured equitable distribution of major industries in the Region among Edo, Urhobo and Anioma.
Political arrangements need to respect the sentiments and sensibilities of communities and groups involved.
Anioma culture is a worthy bearer of humane values that must be preserved and defended. Some elite think that values do not matter; all they care for is power and wealth. This is the basis of the Nigerian predicament.
For example, the distortion of Asaba Master Plan and absence of planning of towns and villages in Anioma is not due to non-availability of resources or skill manpower. It is a function of the greedy disposition of the political and bureaucratic elite that dominated Delta State since its inception in August 1991.
A genuine Anioma State, not one corrupted with un-Anioma values, would present a golden opportunity to regain and cultivate a true Anioma civilization.
Imperative of Referendum or Plebiscite
The present Federal administration in Nigeria that was inaugurated on May 29, 2023, is not a military dictatorship. Therefore, it has no mandate to create any new state in Nigeria by executive fiat.
It is expected that before the creation of a new state can be considered, the demand must be made formally by two-thirds majority of members representing the area in the Senate, House of Representatives, House of Assembly and all local government councils in the area demanding the new state. Section 8(1)(a) of the Constitution of the Federal Republic of Nigeria (Promulgation), 1999, Decree No. 24, refers.
After due legislative process, the proposal must be approved in a referendum by two-thirds majority of the people of the area demanding creation of the new state. This is necessary to ascertain that the proposal is in line with the wishes of the people of the area that demand the state. Ultimately, the will of the people should prevail.
Chris O. O. Biose,
(The Ode-Uri)