History Of Omu Anioma: The Female Traditional Ruler in Igboland

History Of Omu Anioma: The Female Traditional Ruler in Igboland – Female traditional leaders are not as common in the Igbo cultural system as their male counterparts, but they are not a new notion in Igbo nation. Women have been governing the affairs of their communities in Igbo country since time immemorial, as evidenced by Eze Mgbokwo Udo Mini Oke Nnachi of Aro kingdom, who ruled Aro kingdom between 1799 and 1825.

However, in Anioma, a Delta State subgroup of the Igbo. A handful of women have been chosen to monitor and handle the operations of their communities. They are known as ‘omu.’
The Omu institution predates the Anioma. Omu has been practiced since the 15th century, according to oral history. It is one of the most noticeable differences between Anioma and the other Igbo sub-groups. The Omu is greatly regarded, and it is a crucial institution reserved for women in the government of several villages in Anioma.

The Anioma are a sub-group of the Igbo ethnic group who live in what is currently known as Delta North Senatorial District in Delta State, Nigeria. Anioma means “beautiful place” in Igbo. Anioma is an acronym created from Aniocha (A), Ndokwa (N), Ika (I), and Oshimili (O), according to the Anioma Voice Worldwide Foundation. The last suffix “MA” was added to give it significance in Igbo.

Omu’s history stretches back to the 15th century and has long been debated among historians. There are two schools of thought on the Omu’s origin. While the first school of thought claims that the Omu arose from the valour of Queen Idia, the mother of Esigie, the Iba of Benin (1504-1550), who fought gallantly on his son’s side to prevent the rampaging Igala aborigines from subjugating the Great Benin Empire, the second school of thought claims that the Omu arose from Ilogo-Omu, an Olokun priestess in the old Ben Whatever the case may be, the Omu institution may be traced back to the old Benin Kingdom.
Omu is mostly crowned through divination and rotation. The Omu is frequently chosen by divination through the forecast of the dibia Afa, a divination priest who is consulted in remote places. In Ibusa and Ubulu-Uku, for example, the Omu is always considered to be spiritually afflicted in such a way that she is designated as the Omu before installation. In some areas, however, like as Asaba and Akwukwu-Igbo, the Omu is cycled around quarters. What is notable here is that after a candidate is chosen, she must go through the ceremonies of coronation, which include rituals, before becoming the genuine and legitimate Omu of a community.

Martha Dunkwu from Okpanam is the current Omu of Anioma, a great media practitioner who studied in England and the United States of America. She returned to Nigeria 35 years ago and advised the late Oba of Benin, His Royal Majesty, Oba Omo n’Oba Erediauwa, the Orodje of Okpe, the Asagba of Asaba, and around seven other traditional rulers. She worked in consulting before being appointed Omu, a job she has held for the past 20 years.

Dunkwu revealed in an interview with the Vanguard on March 11, 2020 that the Omu is a unique component of the Anioma people’s culture that was created by their forefathers. The institution as such serves many responsibilities in different Anioma villages, ranging from serving as the community’s ‘Eze Nwanye,’ or Queen mother, to conducting spiritual ceremonies and ruling over market matters. ‘Omu Eze Ashia,’ he says.

Most significantly, according to Dunkwu, the Omu is a spiritual custodian, the one who advises the monarch and the entire society. Being burdened with such immense duty so exempts the Omu from marrying in order for her to enjoy a life of virginity. Even if an Omu gets married, she must leave her spouse and return to her father’s house, where a palace is built for her. She is no longer permitted to sleep with any male. Her children from her previous marriage, on the other hand, are still her children.

Dunkwu, on the other hand, pointed out that the Omu can marry a woman who can carry children for her if she was single before to the Omu. Traditionally, being an Omu grants the possessor all of the rights of a man. This is given to the holder during her coronation. As a result, the Omu is unable to shake a man in public, and she does not attend burials. The Omu is seen as a man rather than a lady or a hybrid of the two.

She also stated that she is not a Christian, but rather a traditionalist who worships the almighty God via the ancestors. She is a water Queen, according to her, with two additional temples, ‘Ani temple and home temple,’ through which she communicates with Chukwu, the ultimate God, and his ancestors.

Omu’s coronation is rooted in elaborate ancient procedures that are kept secret from the general world. The ceremony is performed between 12 a.m. and 4 a.m., according to Dunkwu. It must not begin before midnight and must not end before 4 a.m. Other specifics concerning the coronation cannot be revealed. After the ceremonies are completed, the Omu is handed the ‘Nze Omu’ (staff of office), which is passed down from one Omu to the next. It should be remembered that no Omu ever abdicates or departs the throne. The Omu is never thrown from her spiritual throne. When she dies, she will be replaced.

However, if an Omu resigns or returns to her staff, she must leave the community. It is forbidden for the Omu to abdicate the throne, thus she must go. As a result, if an Omu wishes to retire, she must leave the society and not return until she dies. Even after her death, her family must carry out specific ceremonies until the Omu is returned home and buried. Even in exile, the seat of an Omu who resigned is remained unfilled until she dies. The community will not be able to replace her until the current one dies. It’s blasphemous.

Dunkwu stated that she was first concerned since the Omus in the past were elderly ladies in their 80s and 90s, but she had to adjust with time because she was certain that it was God’s intention for her to head the institution.

Dunkwu has done a fantastic job in bringing viability to the Omu institution and renovating it for the better by bringing down her wealth of knowledge. Many more people in Nigeria and throughout the world have learned about the Anioma people’s historic institution because to her innovative programs, strategies, and strategic partnerships.

Aside from the Anioma people on the river’s western bank, the Onitsha and Ogbaru people, who are also Anioma, previously possessed the Omu institution. However, it has remained inactive for the previous 80 years. Nwagboka Egwuata, the Onye isi ikporo of Onitsha, was the last Omu of Onitsha. She passed away in 1886. Her death effectively terminated the Omu stool in Onitsha since she left no heir. In Ogbaru, we also had the Omu of Osomari. She was a wealthy merchant. Omu Okwei is her name. She reigned until her death in 1943. She was also Osomari’s final Omu.