In Nzeogwu’s town, Queen Mother is key

Whenever one mentions a monarch, it readily comes to mind that you talking about a man. The reverse is, however, the case in Okpanam town, where the Queen Mother, the Omu, wields much power.  Agozino Agozino writes

Locating the Omu of Okpanam and Anioma in her hometown, which shares boundary with Asaba, the Delta State capital, is not a difficult task. The task is made all the more easier by a signpost standing at about ten minutes walking distance into Obodoogba quarters, Okpanam, through the town junction along the Benin-Asaba Expressway, pointing to her palace.

Okpanam town in Oshimili North Local Government Area of Delta State is an indelible mark in Nigerian history, being the hometown of the late Major Chukwuma Kaduna Nzeogwu, the man credited with leading a group of young soldiers that staged the first coup d’etat in January, 1966.

With a population of about 70,000 people, made up mainly of civil servants and farmers, Okpanam is bordered by Asaba and Ugbolu to the East, Igbuzo (Ibusa) and Ogwashi-Uku to the South, Issele Azagba and Azagba Ogwashi to the West and Akwukwu Igbo, Atuma and the River Niger to the North.

The town has a history of attracting dwellers from diverse cultures such as Anam and Oba in Anambra State; Benin in Edo State and Auchi in the riverine area of Delta State.

The Omu institution is one of the most unique features among the culturally endowed people of Anioma, which, literally, means a land that is good or a land of decency. It is made up of the people constituting the present Delta North Senatorial District, who have a common identity and share the same linguistic features.

The nine local government areas making up Anioma are: Aniocha North, Aniocha South, Ika North East, Ika South, Ndokwa East, Ndokwa West, Ukwuani, Oshimili South and Oshimili North.

The origin of the Omu institution cannot, exactly, be ascertained. But it is believed that the institution is as old as the communities where it’s established. It is also believed that it was conceptualised when it became necessary to involve women in governance, particularly, in the area of mobilising the womenfolk for the benefit of the community at large.

The institution, which is, generally, referred to as the Omu council is made up of mostly women set aside to perform the assignment they are called out for. The council is called the Omu’s cabinet and has the Omu as the head.
The office is an exalted one that demands both physical and spiritual responsibilities. This makes the appointment and installation of an Omu an enormous one.

Serving as the Queen Mother of this vast area is Her Royal Majesty, Obi Martha Dunkwu, who bears the title of Omu of Anioma.

While the traditional ruler is the father of the community, the Omu is the mother of the community and also head of women in the community. She is the Queen Mother and the only female in the traditional ruling council. Just like the monarch, the Omu has her separate palace from where she carries out her responsibilities.

The functions of the Omu are physical and spiritual. She is the custodian of the market and oversees the overall commercial activities of the community. She is the link between the spiritual realm and the living. The desires of the ancestors are revealed to the people through the Omu,  who is a direct recipient of the information. She and members of her cabinet carry out sacrifices of atonement, cleansing and purification. She also acts as judge and counsellor as she settles quarrels between her people, especially, among the womenfolk, and offers useful advice to the monarch on administrative and religious matters.

The Omu’s office is a highly revered and carries so much dignity and respect. This is why the position is not just open to any woman because it takes so much to occupy this office and the responsibilities are demanding.

For a woman to become the Omu, her nomination must be confirmed by the oracle before she assumes office. In most cases, however, the direct selection and endorsement of any woman for that position comes from the spiritual realm, to be revealed to the community.

Before the woman chosen for that office, eventually, becomes the Omu, she must go through some rituals and purifications to prepare her for the tedious physical and religious responsibilities.

Once the chosen one is crowned, she discontinues marital  obligations to her husband, if he is still alive. The Omu is more like a man. In days gone by, the Omu could marry women and have children. In which case, the Omu would designate a man for that purpose.

To ensure that the conditions attached to that office are kept, elderly women (usually widows) are often preferred. In most communities, the Omu of the land is often produced by a particular family or quarters. In Okpanam, for example, it is the Umuosa family in Obodoogba quarters that has the responsibility of producing the Omu of the town.

When an Omu dies, she is buried in a sitting position in a special traditionally made coffin with all rites performed.
The institution, in the past, was characterised by the installation of an old woman, who be was knowledgeable in the tradition, but, without any formal education.

Things, however, took a new turn in Okpanam with the installation of Obi Martha Dunkwu, a highly exposed, educated, middle-aged and happily married woman, as the Omu, thus, giving the institution a new lease of life.

Born in Okpanam, Obi Dunkwu was crowned Omu of Okpanam on January 26, 2002 and Omu Anioma on January 15, 2010.

The Omu’s style and elegance speak for itself any day, as she always steps out looking gorgeous; an act she describes as a way of promoting her culture. Her words: ‘I, actually, didn’t know I have style; I am just wearing what I think I should wear, because the Akwa Ocha is the traditional wear of the Anioma people, given to us by God and our ancestors and the Akwa Ocha has aesthetic values.

“So, it is my duty as the Omu and the mother of Anioma nation to promote the attire. Once you are seen wearing it anywhere in the country, you are identified as an Anioma person. The red cap, with the feather is the crown. So these are the paraphernalia of office of the Omu”, she added.

On how she relaxes, “I relax by talking to God through our ancestors; it makes me happy because the work of the Omu is almost 80 per cent spiritual”, she says. “I pray for calm in my hometown, Okpanam, Anioma, Delta State and Nigeria. And what gives me innermost peace is when I am at peace with my ancestors. I relax by doing everything possible to put myself in a state where I can connect to the higher realm”.