Benin, Empire: Oba Ewuare, Trade with the Portuguese
The kingdom of Benin, situated in the Yorubaland forest in present-day southwestern Nigeria, reached its zenith in the fifteenth and sixteenth centuries under the reigns of the oba (king) Ewuare (r. c. 1440–1473), his son Ozolua (r. c. 1481–1504), and his grandson Esigie (r.1504–1547).
Ewuare relied on his subjects’ belief in the divine nature of kings to consolidate his power. The king was believed to influence the weather, fertility, harvests, and social harmony; he was sacred and feared. On this basis Ewuare instituted reforms aimed at diminishing the power of the uzama, hereditary chiefs who traditionally participated in the selection of the oba. He enacted a rule of primogeniture to eliminate their role in the process of succession to the throne. In time, the chiefs themselves adopted this rule, thereby impeding the development of large lineage support groups and further strengthening the oba. Ewuare, however, needed chiefs to supervise the day-to-day administration of the kingdom and to collect the tributes from villages, which constituted much of his revenues. To further dilute the uzama’s authority he appointed additional “town” and “palace” chiefs, directly beholden to him.
Benin Kingdom, fifteenth-eighteenth centuries.
Niger delta, southward to the sea, and westward into Yoruba country. These conquests have earned Ewuare the title of “Ewuare the Great” and his son that of “Ozolua the Conqueror.”
During the century of expansion, the vitality and stability of the kingdom were displayed in many ways. Eware rebuilt the capital Benin City, dividing it into two sections—the larger for the bulk of the town’s residents and the smaller for the royal palace and the elite. He also improved communications by ordering construction of broad avenues and smaller intersecting streets. In the sixteenth century, Benin was a city 25 miles in circumference, protected by walls and moats. The arts flourished. As trade brought more copper and brass into Benin, craftsmen refined casting techniques. They produced not only palace art and elaborate altar pieces, but also bronze bas-reliefs, representing the oba, his court, and his contacts with the Portuguese. As a historical record, these are reminiscent of Western Europe’s medieval tapestries.Tradition, perhaps alluding to Ruy de Sequeira’s trip to Africa in 1472, credits Ewaure with having been the first oba of Benin in contact with the Portuguese, who were then exploring the region. It is likely that European goods reached Benin prior to the arrival of the Europeans themselves. It is known from writings of Portuguese eyewitnesses that upon arrival in Benin they found a large centralized state already involved in political and commercial relations with several—sometimes distant—areas.
The Portuguese were then the only Europeans seeking trade in the region. By the 1480s their policy was to make trade with the Guinean coasts a Portuguese monopoly. Their forts and ships in the region were meant to keep other Europeans out as much as to control Africans. The Portuguese thought that an alliance with Benin would offer them sizable markets for their own goods. Benin traded with Europeans to obtain guns, powder, metals, salt, and cloth in exchange for palm oil, ivory, cloth, beads, pepper, and slaves. Except for slaves, a natural by-product of the wars waged by Benin, the other exports do not seem to have come from local sources. Apparently one of the keys to Benin’s wealth was its location at a junction of east-west and north-south trade.
Little of what Benin was exporting went to Europe: there was pepper at first (until the Portuguese succeeded in establishing their spice trade with Asia), and small numbers of slaves. Beads, cloth, and slaves the Portuguese also initially exchanged in African ports along the Gulf of Guinea for gold—the west African product they sought above all else at that time. However, the Portuguese interest in slaves grew steadily throughout the sixteenth century, first to supplement the labor force of Portugal itself and then to work in the newly developed Portuguese plantations on islands off the west African coast and in the Gulf of Guinea; but Benin never became deeply involved in the slave trade.
For the Portuguese, trade with Benin was complicated by the fact that the kingdom lay about 50 miles inland. In 1487 they built a fort at Ughoton (Gwato), which was as near as their ships could get to Benin City. To get there, they had to travel about 40 miles from the sea up treacherous rivers and could still reach the capital only by traveling 19 miles overland. Benin controlled river and land routes. Authority here depended on labor; the Portuguese were few and had to rely on local inhabitants for military support, fresh water, and provisions. They could trade at Benin only with the oba and his accredited agents on terms laid down by him. After about 30 years they found the oba’s conditions, particularly the new ban on the export of male slaves, too onerous, and abandoned Ughoton. Later trade was conducted mainly by individual Portuguese merchants from Gulf of Guinea islands.
However, relations did not end when the Portuguese left Ughoton. It seems that both Africans and Europeans were investigating what they could gain from each other. In 1514 oba Esigie sent a delegation to Portugal, complaining about Portuguese slaving activities, but also asking for a Christian mission and firearms. What Benin needed from the Portuguese was, above all, firearms. King Manuel I was, however, reluctant to sell weapons to pagans. This request seemed to the Portuguese to be the opportunity they had been waiting for. Actually the oba was far less interested in Christianity than he was in obtaining firearms, and though he learned to speak Portuguese, permitted establishment of a Christian mission, and allowed his son Orhogba and some officials to be baptized, he did not accept baptism himself. By the middle of the century the Portuguese had virtually no contact with Benin.
NATALIE SANDOMIRSKY
Erelu Kuti, Oba Akinsemoyin, and Ologun kutere
Ikadan palace was the home of Erelu Kuti, mother of Ologun Kutere (the fourth king of Lagos, whose reign lasted 25 years from 1750, and the lineage from which the recently late Oba Oyekan) and Sokun (the Fashina-Jinadu-Bombata lineage) emerged.
History has it that there are only two ruling houses in Lagos namely Akinsemoyin and Ologun Kutere. The first Oba of Lagos was Ado, the son of Prince Ashipa (Esikpa) of Benin. Ado had three children, Gabbaro, Akinsemoyin and a female, Erelu Kuti. After the death of Ado, his eldest son, Gabbaro, succeeded him. Gabarro's line became extinct because he had no child. Therefore, upon his death, Akinsemoyin, his younger brother took over.
While Akinsemoyin was still alive, Erelu Kuti married Alagba, the medicine man who had predicted that Akinsemoyin would become Oba. Alagba, an Ijesha man from Ilesha, was a diviner for Oba Akinsemoyin.
Oba Akinsemoyin built a palace called Iga Alagba at Idumota for Alagba because he could not belong to the Oba's palace since he (Alagba) was not a member of the royal family. Akinsemoyin, according to history, had a set of triplets, all boys after having some daughters. Because it was a taboo in those days to have twins let alone triplets, the three boys were smuggled out of the palace. Due to the poor condition under which the triplets were kept, two died, leaving one.
Therefore, when Akinsemoyin died in 1749 after ruling for 44 years, Ologun Kutere, the product of the union between Erelu Kuti and Alagba was made Oba. Though, Akinsemoyin was said to have other sons after the set of triplets, they were said to be very young at the time of the Oba's death.
It was said that due to Akinsemoyin's magnanimity, he did not appoint any of his elder daughters as regent pending when the eldest son born after the triplets would come of age. Because of the love he had for his sister, Erelu Kuti, before he died, he sanctioned the appointment of Ologun Kutere as his successor.
However, a slightly different account of the history of succession has been which sais that when Oba Akinsemoyin died, Gabarro's son, Kekere, who was in turn succeeded by Ologun Kutere, succeeded him.
From the genealogy of the kings of Lagos it was Ologun Kutere that replaced Akinsemoyin in 1749. Since then, only the descendants of Ologun Kutere have been occupying the position of Oba of Lagos. The late Oba Oyekan II belonged to that house.
How did Erelu Kuti marry Alagba and what role did Akinsemoyin play in the marriage? According to history: "On the advice of Alagba, he (Akinsemoyin) performed certain rituals and ceremonies which included putting up a white flag on what is now Victoria Island.
As a result of this, the Portuguese came. This was the first contact with Europeans in this part of the world and it heralded the advent of western civilisation as well as Christianity. The Portuguese in the course of time built Iga Idungaran for Oba Akinsemoyin, part of which is still in existence and is incorporated into the new palace.
"Satisfied that all was well with Oba Akinsemoyin, Alagba then expressed the desire to return to Ilesha for the remaining part of his life. Oba Akinsemoyin agreed and in gratitude offered him any of his daughters he fancied as a wife.
While they were talking, a source has it, Erelu passed by and heard what they were discussing. At an opportune time she told her brother that she would gladly marry Alagba.
"On one point the two sources agree and that is that Oba Akinsemoyin was jubilant. He blessed his sister, conferred a royal honour on her and predicted that she would bear children who would reign in Lagos. The prediction of Oba Akinsemoyin came to be, as it seems, a vengeance.
"How has this affected succession to the obaship? In the first place, the House of Gabarro is extinct leaving the House of Akinsemoyin and the House of Ologun-Kutere.
What then should be the pattern of succession? It should follow the established and time-honoured principle laid down in the era of Ado. Consequently, the House of Akinsemoyin should be the first ruling house. In fairness to Oba Ologun-Kutere's descendants, the House should be divided into three sub-houses: Eshinlokun, Adele-Ajosun and Akitoye. The three obas are children of Oba Ologun-Kutere.
"In effect, succession will be from two Ruling Houses - the House of Akinsemoyin and the House of Ologun-Kutere. Selection as to who should reign in the House of Ologun-Kutere should be in strict rotation. First the sub-house of Oshinlokun, then that of Adele-Ajosun and finally that of Akitoye."
Ikadan palace was the home of Erelu Kuti, mother of Ologun Kutere (the fourth king of Lagos, whose reign lasted 25 years from 1750, and the lineage from which the recently late Oba Oyekan) and Sokun (the Fashina-Jinadu-Bombata lineage) emerged.
History has it that there are only two ruling houses in Lagos namely Akinsemoyin and Ologun Kutere. The first Oba of Lagos was Ado, the son of Prince Ashipa (Esikpa) of Benin. Ado had three children, Gabbaro, Akinsemoyin and a female, Erelu Kuti. After the death of Ado, his eldest son, Gabbaro, succeeded him. Gabarro's line became extinct because he had no child. Therefore, upon his death, Akinsemoyin, his younger brother took over.
While Akinsemoyin was still alive, Erelu Kuti married Alagba, the medicine man who had predicted that Akinsemoyin would become Oba. Alagba, an Ijesha man from Ilesha, was a diviner for Oba Akinsemoyin.
Oba Akinsemoyin built a palace called Iga Alagba at Idumota for Alagba because he could not belong to the Oba's palace since he (Alagba) was not a member of the royal family. Akinsemoyin, according to history, had a set of triplets, all boys after having some daughters. Because it was a taboo in those days to have twins let alone triplets, the three boys were smuggled out of the palace. Due to the poor condition under which the triplets were kept, two died, leaving one.
Therefore, when Akinsemoyin died in 1749 after ruling for 44 years, Ologun Kutere, the product of the union between Erelu Kuti and Alagba was made Oba. Though, Akinsemoyin was said to have other sons after the set of triplets, they were said to be very young at the time of the Oba's death.
It was said that due to Akinsemoyin's magnanimity, he did not appoint any of his elder daughters as regent pending when the eldest son born after the triplets would come of age. Because of the love he had for his sister, Erelu Kuti, before he died, he sanctioned the appointment of Ologun Kutere as his successor.
However, a slightly different account of the history of succession has been which sais that when Oba Akinsemoyin died, Gabarro's son, Kekere, who was in turn succeeded by Ologun Kutere, succeeded him.
From the genealogy of the kings of Lagos it was Ologun Kutere that replaced Akinsemoyin in 1749. Since then, only the descendants of Ologun Kutere have been occupying the position of Oba of Lagos. The late Oba Oyekan II belonged to that house.
How did Erelu Kuti marry Alagba and what role did Akinsemoyin play in the marriage? According to history: "On the advice of Alagba, he (Akinsemoyin) performed certain rituals and ceremonies which included putting up a white flag on what is now Victoria Island.
As a result of this, the Portuguese came. This was the first contact with Europeans in this part of the world and it heralded the advent of western civilisation as well as Christianity. The Portuguese in the course of time built Iga Idungaran for Oba Akinsemoyin, part of which is still in existence and is incorporated into the new palace.
"Satisfied that all was well with Oba Akinsemoyin, Alagba then expressed the desire to return to Ilesha for the remaining part of his life. Oba Akinsemoyin agreed and in gratitude offered him any of his daughters he fancied as a wife.
While they were talking, a source has it, Erelu passed by and heard what they were discussing. At an opportune time she told her brother that she would gladly marry Alagba.
"On one point the two sources agree and that is that Oba Akinsemoyin was jubilant. He blessed his sister, conferred a royal honour on her and predicted that she would bear children who would reign in Lagos. The prediction of Oba Akinsemoyin came to be, as it seems, a vengeance.
"How has this affected succession to the obaship? In the first place, the House of Gabarro is extinct leaving the House of Akinsemoyin and the House of Ologun-Kutere.
What then should be the pattern of succession? It should follow the established and time-honoured principle laid down in the era of Ado. Consequently, the House of Akinsemoyin should be the first ruling house. In fairness to Oba Ologun-Kutere's descendants, the House should be divided into three sub-houses: Eshinlokun, Adele-Ajosun and Akitoye. The three obas are children of Oba Ologun-Kutere.
"In effect, succession will be from two Ruling Houses - the House of Akinsemoyin and the House of Ologun-Kutere. Selection as to who should reign in the House of Ologun-Kutere should be in strict rotation. First the sub-house of Oshinlokun, then that of Adele-Ajosun and finally that of Akitoye."
Madam Omosa ti Ile-Ibadan
Circa 1800s
Merchant, Political Lobbyist, Defence Contractor and Warrior
[the accounts below are from Samuel Johnson's History of The Yorubas and LaRay Denzer's Yoruba Women: A Histography]
During the Kiriji War (1878-1893), Madam Omosa organized trade caravans to supply food, arms, and ammunition to the Ibadan army on the battlefield. She was the first trader in Ibadan to purchase Snyder rifles, a superior weapon at the time.
When the Ijebu threatened Ibadan while the latter's army was engaged in Ekiti, she mobilized and led a defensive force that drove back the attack and protected the town.
Madam Omosa of Ibadan, whose husband Enimowu had been captured since 1887, used her influence in the courts of The Alaafin to secure his release, Her husband tried in vain by spending largely for his release but:
Madam Omosa sent again to the Alaafin praying His Majesty to renew his efforts on her behalf at the present favour- able turn of affairs. Success attended their efforts this time, and not only Enimowu but also Malade and the two nephews of the Balogun of Ibadan were released, Winkunle, Tubosun's son, having died in captivity at Ilorin. The released arrived at Oyo on the 2nd of June, 1892, and after paying their respects to the Alaafin rejoined the war chiefs at Ikirun.
Circa 1800s
Merchant, Political Lobbyist, Defence Contractor and Warrior
[the accounts below are from Samuel Johnson's History of The Yorubas and LaRay Denzer's Yoruba Women: A Histography]
During the Kiriji War (1878-1893), Madam Omosa organized trade caravans to supply food, arms, and ammunition to the Ibadan army on the battlefield. She was the first trader in Ibadan to purchase Snyder rifles, a superior weapon at the time.
When the Ijebu threatened Ibadan while the latter's army was engaged in Ekiti, she mobilized and led a defensive force that drove back the attack and protected the town.
Madam Omosa of Ibadan, whose husband Enimowu had been captured since 1887, used her influence in the courts of The Alaafin to secure his release, Her husband tried in vain by spending largely for his release but:
Madam Omosa sent again to the Alaafin praying His Majesty to renew his efforts on her behalf at the present favour- able turn of affairs. Success attended their efforts this time, and not only Enimowu but also Malade and the two nephews of the Balogun of Ibadan were released, Winkunle, Tubosun's son, having died in captivity at Ilorin. The released arrived at Oyo on the 2nd of June, 1892, and after paying their respects to the Alaafin rejoined the war chiefs at Ikirun.
The great Iduh the father of Idoma people of Nigeria
According to traditional history, Iduh, the father of the Idoma had several children who each established different areas. Hence the expression: “Iduh the father of Idoma”; Iduh who begot all the Idoma. He also begot the following children: Ananawoogeno who begot the children of Igwumale; Olinaogwu who begot the people of Ugboju; Idum who begot the people of Adoka; Agabi who begot the people of Otukpo; Eje who begot the people of Oglewu; Ebeibi who begot the people of Umogidi in Adoka, Ede who begot the people of Edumoga and Ode who begot the people of Yala”. While there may be some truth to the above, the Idoma cannot be said to have a unitary origin.
Many Idoma groups and village subsets have their own histories complete with stories about how their people arrived at their current location. As one can imagine, the every-changing of people through time makes it difficult to study Idoma history.
Scholarly History
Scholars have combined oral history with genealogical data and analysis of kinship totems to trace the roots of the Idoma people as a whole. One notable Idoma scholar E.O. Erim cites genealogical data, collected from most modern groups in Idoma suggesting that they derive from several ethnic groups, each with different historical origin. Furthermore, the available genealogies indicate the existence of diverse ethnic groups who descended from ancestors other than Idu. In several of these cases, the claim of common descent is backed by both extensive genealogical connections and possession of common kinship totems.
Erim contends that while Idu was certainly a migration leader—he was not the “father” of the Idoma in the sense implied in the above traditions. These two considerations make it difficult to simply accept the view that every group in Idomaland is descended from Idu. Many Idoma kindred claim an ancestral homeland called Apa, north-east of present day Idomaland due to pressures of Northern invaders as recently as 300 years ago. The historical Apa was part of the ancient Kwararafa Kingdom (Okolofa Kingdom), a confederacy of several peoples. Informants in other ethnic groups have corroborated existence of this kingdom, chiefly the Jukun who also believe they once ruled a confederacy called Kwararafa. In the Hausa book Kano Chronicle it is mentioned that Zaria, under Queen Amina conquered all towns as far as Kwarafara in the 15th century.
At present, there is a Local Government Area in Benue State called Apa and is said to be the home of those who made the first migration from the historical kingdom. For many Idoma nationalists today, the name Apa elicits sentiments of a past glory, and some in the political sphere have gone as far as suggesting it should become the name of a new Idoma state. Other scholars point to historical and linguistic evidence that suggests that Idoma have ties with the Igala people to the west, concluding that the two nations came from a common ancestor. Among this group, there are those who believe both ethnic groups fled the same kingdom at some point in history. It is interesting to note that many traditional Idoma spiritual chants and “secret” tongues spoken during traditional ceremonies are actually Igala dialects and there are some Idoma themselves ( see the Ugbokolo People) who assert their Igala ancestry. There are yet other Idoma groups notably in the southern regions, which claim their ancestors arrived at their present location from Northern fringes of Igboland as a result of land disputes.
Scholars believe these people had most likely fled Apa too, settled and resettled.
As suggested, a number of factors make it difficult to study the historical origins of the Idoma people as a whole. In any event, it could be said that despite their heterogeneous origins, trading, marriage, language and other interactions among the Idoma have cultivated traditions and shaped a rich cultural identity distinctly their own.
According to traditional history, Iduh, the father of the Idoma had several children who each established different areas. Hence the expression: “Iduh the father of Idoma”; Iduh who begot all the Idoma. He also begot the following children: Ananawoogeno who begot the children of Igwumale; Olinaogwu who begot the people of Ugboju; Idum who begot the people of Adoka; Agabi who begot the people of Otukpo; Eje who begot the people of Oglewu; Ebeibi who begot the people of Umogidi in Adoka, Ede who begot the people of Edumoga and Ode who begot the people of Yala”. While there may be some truth to the above, the Idoma cannot be said to have a unitary origin.
Many Idoma groups and village subsets have their own histories complete with stories about how their people arrived at their current location. As one can imagine, the every-changing of people through time makes it difficult to study Idoma history.
Scholarly History
Scholars have combined oral history with genealogical data and analysis of kinship totems to trace the roots of the Idoma people as a whole. One notable Idoma scholar E.O. Erim cites genealogical data, collected from most modern groups in Idoma suggesting that they derive from several ethnic groups, each with different historical origin. Furthermore, the available genealogies indicate the existence of diverse ethnic groups who descended from ancestors other than Idu. In several of these cases, the claim of common descent is backed by both extensive genealogical connections and possession of common kinship totems.
Erim contends that while Idu was certainly a migration leader—he was not the “father” of the Idoma in the sense implied in the above traditions. These two considerations make it difficult to simply accept the view that every group in Idomaland is descended from Idu. Many Idoma kindred claim an ancestral homeland called Apa, north-east of present day Idomaland due to pressures of Northern invaders as recently as 300 years ago. The historical Apa was part of the ancient Kwararafa Kingdom (Okolofa Kingdom), a confederacy of several peoples. Informants in other ethnic groups have corroborated existence of this kingdom, chiefly the Jukun who also believe they once ruled a confederacy called Kwararafa. In the Hausa book Kano Chronicle it is mentioned that Zaria, under Queen Amina conquered all towns as far as Kwarafara in the 15th century.
At present, there is a Local Government Area in Benue State called Apa and is said to be the home of those who made the first migration from the historical kingdom. For many Idoma nationalists today, the name Apa elicits sentiments of a past glory, and some in the political sphere have gone as far as suggesting it should become the name of a new Idoma state. Other scholars point to historical and linguistic evidence that suggests that Idoma have ties with the Igala people to the west, concluding that the two nations came from a common ancestor. Among this group, there are those who believe both ethnic groups fled the same kingdom at some point in history. It is interesting to note that many traditional Idoma spiritual chants and “secret” tongues spoken during traditional ceremonies are actually Igala dialects and there are some Idoma themselves ( see the Ugbokolo People) who assert their Igala ancestry. There are yet other Idoma groups notably in the southern regions, which claim their ancestors arrived at their present location from Northern fringes of Igboland as a result of land disputes.
Scholars believe these people had most likely fled Apa too, settled and resettled.
As suggested, a number of factors make it difficult to study the historical origins of the Idoma people as a whole. In any event, it could be said that despite their heterogeneous origins, trading, marriage, language and other interactions among the Idoma have cultivated traditions and shaped a rich cultural identity distinctly their own.
Monkelewu – The healer of Saki
Oral tradition has it that Monkelewu was born in a small village near Igboho or Saki (can’t remember which). She was reported to have been born bearing a water pot and unusually large bosoms (Omu roro).
From a young age, she referred to the water from her pot as omi ogun (medicinal water) and could use it to cure all ailments known to man. When she became ripe for marriage, all intended suitors would immediately reject her on account of her unusually large bosoms once they saw her. She continued in her role as a healer to her people.
In far away Saki, Okere –a king, warrior and hunter who often suffered from a mysterious stomach ailment that had defied all known cures heard about Monkelewu and summoned her. She was able to cure Okere’s ailment who had asked for her hand in marriage in return.
She was said to have pleaded with the Okere to never slight her on account of her bosom; he also asked her to never enter the room where he kept his powers because the presence of another mortal in the room would render useless the potency of the powers.
Okere went hunting one day leaving his most powerful aso agbara to hang in the sun and the clouds gathered as if a storm was on its way; Monkelewu knowing that this particularly vest must not become wet and fearing that Okere would not return in time took a stick to pick the vest and threw it into the ile agbara facing backwards.
Okere returned in time but assumed that Monkelewu must have entered the room he’d warned her not to enter and retaliated by doing what he had warned him not to do.
Monkelewu angry and hurt took her water pot and ran from Okere’s palace until she got to a place near Ofiki where blinded by her tears she fell and broke her water pot.
Okere went in search of his beloved having been informed of how she saved his vest, but only found and an endless flow of water from the broken pieces. The water from the pot became the Ogun River and in anguish Okere swore to never set his sights on the Ogun River ever again.
Oral tradition has it that Monkelewu was born in a small village near Igboho or Saki (can’t remember which). She was reported to have been born bearing a water pot and unusually large bosoms (Omu roro).
From a young age, she referred to the water from her pot as omi ogun (medicinal water) and could use it to cure all ailments known to man. When she became ripe for marriage, all intended suitors would immediately reject her on account of her unusually large bosoms once they saw her. She continued in her role as a healer to her people.
In far away Saki, Okere –a king, warrior and hunter who often suffered from a mysterious stomach ailment that had defied all known cures heard about Monkelewu and summoned her. She was able to cure Okere’s ailment who had asked for her hand in marriage in return.
She was said to have pleaded with the Okere to never slight her on account of her bosom; he also asked her to never enter the room where he kept his powers because the presence of another mortal in the room would render useless the potency of the powers.
Okere went hunting one day leaving his most powerful aso agbara to hang in the sun and the clouds gathered as if a storm was on its way; Monkelewu knowing that this particularly vest must not become wet and fearing that Okere would not return in time took a stick to pick the vest and threw it into the ile agbara facing backwards.
Okere returned in time but assumed that Monkelewu must have entered the room he’d warned her not to enter and retaliated by doing what he had warned him not to do.
Monkelewu angry and hurt took her water pot and ran from Okere’s palace until she got to a place near Ofiki where blinded by her tears she fell and broke her water pot.
Okere went in search of his beloved having been informed of how she saved his vest, but only found and an endless flow of water from the broken pieces. The water from the pot became the Ogun River and in anguish Okere swore to never set his sights on the Ogun River ever again.
The Efunsetan story
I got most of the story below from Foluke Ogunleye's work. I like her historical perspective on Efunsetan Aniwura's history, she also cited Samuel Johnson and Professor Bolanle Awe. I particularly like the excerpt below;
"In traditional Yoruba society, the administrative structure encompasses the system of chiefdom, among others. At the head is the Paramount ruler, supported by various chiefs who are in touch with people at the grassroots. In Ibadan, the largest city in West Africa, the interest of women is protected by the existence and activities of the office of the Iyalode, This office, according to Johnson, is a title bestowed upon the most distinguished lady in the town. She has also her lieutenants Otun, Osi, Ekerin, etc., as any of the other principal chiefs of the town.
Some of these lyalodes command a force of powerful warriors, and have a voice in the council of the chiefs. Through the lyalode, the women of the town can make their voices heard in municipal and other affairs. This is a rarity in patriarchal Yoruba society, but this phenomenon shows that womenfolk are not entirely muzzled, as one might believe"
Efunsetan Aniwura (The Onwer of Gold)
2nd Iyalode Of Ibadan
circa 1800? -1874
Merchant, Warrior, Defence Contractor, Kingmaker and Financier
Women in Yorubaland from time immemorial have always had an important role to play and possess a strong voice in the affairs of Yoruba society.
The date on which Efunsetan Aniwura became the Iyalode of Ibadan is not certain, but it has been situated around the 1860s. What is certain, however, is that she was the second lyalode of Ibadan.
Efunsetan Aniwura was of Egba origin, she was very rich, she had hundreds of slaves on her farms, with many others at home. She was involved in trading with Europeans, taking goods from the hinterland to the coast and bringing imported goods, especially arms and ammunition, back to the hinterland. Efunsetan was a big-time farmer and producer of food crops in Ibadan. At a stage in her rise to wealth and fame, she was said to have had as many as 2,000 slaves on her farms (Johnson). She was conferred with the title of Iyalode of Ibadan and in the early 1870s ranked among the social, economic and political elite in the city.
The Clash with Aare Latosa
When Latosa became the Aare Ona Kakanfo, the Supreme Military commander of Ibadan, on 3 October 1871, deposing Ojo Aburumaku by force, He reversed some of the positive policies of the previous paramount ruler of Ibadan such as that of not installing "inexperienced young men over elderly men of ripe judgment"simply because of riches. These young men turned out to be rabble-rousers.
Latosa started his reign as a benevolent monarch .However, after a few successful war expeditions, he became proud and high-handed. According to Johnson, he began to show himself a kakanfo (Yoruba Generallissimo) with all the characteristics of a tyrannical Kakanfo- obstinacy, recklessness, blood thirstiness. He sought to obscure the influence of preceding great men of Ibadan such as Ogunmola and Ibikunle.
He also wanted to eliminate all his great chiefs so that his son Sanusi could succeed him. The chiefs were well aware of this and started scheming against him. Latosa died, a victim of his own numerous intrigues, at the Ekiti Parapo battle on 11 August 1885, probably through suicide.
Efunsetan Aniwura's political woes arose from her participation in the war effort. Latosa and his chiefs were becoming tardy in the payment of debts owed
Efunsetan. She who was a financier of the war efforts and also a supplier of ammunitions, She therefore stopped extending credit facilities to them. When Latosa set out for another war in 1874, she refused to give her usual support. After returning from the battlefield, Latosa brought three trumped-up charges against Efunsetan:
1. That she did not accompany him to war.
2. That she never sent him supplies during the campaign.
3. That she did not come in person to meet him outside the town wall to congratulate him on his safe return.27
Based on these flimsy charges, Latosa deposed Efunsetan on 1 May 1874, replacing her with her Otun (first lieutenant), who was blackmailed into taking the title with the threat that refusal to do so would earn her expulsion from the town and that she would be allowed to take just one suit of apparel.
Being a woman of very great means, Efunsetan had to oblige. Despite the fact that Efunsetan paid all the fines imposed on her, and through costly gifts sought the goodwill of prominent chiefs,seeking to use them as emissaries to request forgiveness from Latosa, these were all in vain. Johnson stated that
it must be remarked that many of the chiefs were against this treatment of the lyalode, but the Aare at this time was haughty and unapproachable.
Efunsetan was summoned to the meeting of the Town Council on the 22nd of June and was publicly disgraced, after which she was told that she was pardoned; but when a few days after, the voice of the Agan was heard in the night (i.e. the egungun that executes women) it was known that her death was resolved upon(Samuel Johnson, 28).
The Ijebu people tried to arbitrate, but they were shunned. This turned them against Latosa and when he needed their help later, they refused to oblige him.
However, because of standing rules and regulations, Efunsetan could not be publicly executed, so Latosa and his collaborators bribed Kumuyilo, Efunsetan's adopted son, and some other relatives to get rid of her. Efunsetan was also aware of the fact that her family or domestic staff could be used against her, and she spent miserable nights and days running from her own shadow. She cooked her own food herself and changed her sleeping place nightly.
However, on the night of June 30 1874, knowing where she slept, two slaves instructed by Kumuyilo entered the room from the ceiling and killed her by dashing out her brain. Latosa then installed Kumuyilo as head of Efunsetan's family.
Efunsetan had an only daughter, who died during childbirth in 1860. This obviously gave her some psychological problems, which led to her behaving in a cruel fashion towards her slaves. However, contrary to assertions that Efunsetan was so wicked that everybody hated her, an Egba delegation from her natal home at Abeokuta was sent to Ibadan to inquire about the cause of her death and to seek for justice against her murderers.
The chiefs who were against the murder then called on Latosa to prove his innocence by producing the murderers.
Faced by insurrection and possible reprisal attacks from the Egba, Latosa had Kumuyilo summoned for interrogation. Kumuyilo named three chiefs, who happened to be Latosa's close aides and obviously acting on his behalf, as his sponsors in the act. The rest of the chiefs did not want to disgrace Latosa publicly, so they deposed Kumuyilo from headship of Efunsetan's family and had the actual murderers executed on 10 July,1874.
An Efunsetan inspired Poem by Prof. Akinwunmi Isola:
Efunsetan Aniwura, woman of note,
Woman who instils fear in others!
The fearsome one who slaughters slaves to celebrate Id El Kabir,
Efunsetan is one force, Ibadan is another.
The valiant that challenges the Almighty God,
If the most High King does not answer her on time,
Efunsetan leaves the earth to go and meet Him in heaven.
Efunsetan Praise/chant song as by Prof. Bolanle Awe
Efunsetan, lyalode
One who has horses and rides them not.
The child who walks in a graceful fashion.
Adekemi Ogunrin!
The great hefty woman who adorns her legs with beads
Whose possessions surpass those of the Aare.
Owner of several puny slaves in the farm.
Owner of many giant slaves in the market.
One who has bullets and gunpowder,
Who has gunpowder as well as guns.
And spends money like a conjurer.
The lyalode who instills fear into her equals.
The rich never give their money to the poor.
The lyalode never gives her wrappers to the lazy.
Efunsetan Aniwura is credited with the revival of the Alakija festival in Ibadan. She also performed the annual ceremony for the placation and worship of Ori; the divinity that determines a man's destiny and fate.
Wooden sculpture of a woman with ankle bracelets
Sources:
Bolanle Awe, "Iyalode Efunsetan Aniwura (Owner of Gold) in Bolanle Awe, ed. Nigerian Women: A Historical Perspective (2nd ed Ibadan, 2001), 63-82. 308
A Male-Centric Modification of History: "Efunsetan Aniwura" Revisited by Foluke Ogunleye
I got most of the story below from Foluke Ogunleye's work. I like her historical perspective on Efunsetan Aniwura's history, she also cited Samuel Johnson and Professor Bolanle Awe. I particularly like the excerpt below;
"In traditional Yoruba society, the administrative structure encompasses the system of chiefdom, among others. At the head is the Paramount ruler, supported by various chiefs who are in touch with people at the grassroots. In Ibadan, the largest city in West Africa, the interest of women is protected by the existence and activities of the office of the Iyalode, This office, according to Johnson, is a title bestowed upon the most distinguished lady in the town. She has also her lieutenants Otun, Osi, Ekerin, etc., as any of the other principal chiefs of the town.
Some of these lyalodes command a force of powerful warriors, and have a voice in the council of the chiefs. Through the lyalode, the women of the town can make their voices heard in municipal and other affairs. This is a rarity in patriarchal Yoruba society, but this phenomenon shows that womenfolk are not entirely muzzled, as one might believe"
Efunsetan Aniwura (The Onwer of Gold)
2nd Iyalode Of Ibadan
circa 1800? -1874
Merchant, Warrior, Defence Contractor, Kingmaker and Financier
Women in Yorubaland from time immemorial have always had an important role to play and possess a strong voice in the affairs of Yoruba society.
The date on which Efunsetan Aniwura became the Iyalode of Ibadan is not certain, but it has been situated around the 1860s. What is certain, however, is that she was the second lyalode of Ibadan.
Efunsetan Aniwura was of Egba origin, she was very rich, she had hundreds of slaves on her farms, with many others at home. She was involved in trading with Europeans, taking goods from the hinterland to the coast and bringing imported goods, especially arms and ammunition, back to the hinterland. Efunsetan was a big-time farmer and producer of food crops in Ibadan. At a stage in her rise to wealth and fame, she was said to have had as many as 2,000 slaves on her farms (Johnson). She was conferred with the title of Iyalode of Ibadan and in the early 1870s ranked among the social, economic and political elite in the city.
The Clash with Aare Latosa
When Latosa became the Aare Ona Kakanfo, the Supreme Military commander of Ibadan, on 3 October 1871, deposing Ojo Aburumaku by force, He reversed some of the positive policies of the previous paramount ruler of Ibadan such as that of not installing "inexperienced young men over elderly men of ripe judgment"simply because of riches. These young men turned out to be rabble-rousers.
Latosa started his reign as a benevolent monarch .However, after a few successful war expeditions, he became proud and high-handed. According to Johnson, he began to show himself a kakanfo (Yoruba Generallissimo) with all the characteristics of a tyrannical Kakanfo- obstinacy, recklessness, blood thirstiness. He sought to obscure the influence of preceding great men of Ibadan such as Ogunmola and Ibikunle.
He also wanted to eliminate all his great chiefs so that his son Sanusi could succeed him. The chiefs were well aware of this and started scheming against him. Latosa died, a victim of his own numerous intrigues, at the Ekiti Parapo battle on 11 August 1885, probably through suicide.
Efunsetan Aniwura's political woes arose from her participation in the war effort. Latosa and his chiefs were becoming tardy in the payment of debts owed
Efunsetan. She who was a financier of the war efforts and also a supplier of ammunitions, She therefore stopped extending credit facilities to them. When Latosa set out for another war in 1874, she refused to give her usual support. After returning from the battlefield, Latosa brought three trumped-up charges against Efunsetan:
1. That she did not accompany him to war.
2. That she never sent him supplies during the campaign.
3. That she did not come in person to meet him outside the town wall to congratulate him on his safe return.27
Based on these flimsy charges, Latosa deposed Efunsetan on 1 May 1874, replacing her with her Otun (first lieutenant), who was blackmailed into taking the title with the threat that refusal to do so would earn her expulsion from the town and that she would be allowed to take just one suit of apparel.
Being a woman of very great means, Efunsetan had to oblige. Despite the fact that Efunsetan paid all the fines imposed on her, and through costly gifts sought the goodwill of prominent chiefs,seeking to use them as emissaries to request forgiveness from Latosa, these were all in vain. Johnson stated that
it must be remarked that many of the chiefs were against this treatment of the lyalode, but the Aare at this time was haughty and unapproachable.
Efunsetan was summoned to the meeting of the Town Council on the 22nd of June and was publicly disgraced, after which she was told that she was pardoned; but when a few days after, the voice of the Agan was heard in the night (i.e. the egungun that executes women) it was known that her death was resolved upon(Samuel Johnson, 28).
The Ijebu people tried to arbitrate, but they were shunned. This turned them against Latosa and when he needed their help later, they refused to oblige him.
However, because of standing rules and regulations, Efunsetan could not be publicly executed, so Latosa and his collaborators bribed Kumuyilo, Efunsetan's adopted son, and some other relatives to get rid of her. Efunsetan was also aware of the fact that her family or domestic staff could be used against her, and she spent miserable nights and days running from her own shadow. She cooked her own food herself and changed her sleeping place nightly.
However, on the night of June 30 1874, knowing where she slept, two slaves instructed by Kumuyilo entered the room from the ceiling and killed her by dashing out her brain. Latosa then installed Kumuyilo as head of Efunsetan's family.
Efunsetan had an only daughter, who died during childbirth in 1860. This obviously gave her some psychological problems, which led to her behaving in a cruel fashion towards her slaves. However, contrary to assertions that Efunsetan was so wicked that everybody hated her, an Egba delegation from her natal home at Abeokuta was sent to Ibadan to inquire about the cause of her death and to seek for justice against her murderers.
The chiefs who were against the murder then called on Latosa to prove his innocence by producing the murderers.
Faced by insurrection and possible reprisal attacks from the Egba, Latosa had Kumuyilo summoned for interrogation. Kumuyilo named three chiefs, who happened to be Latosa's close aides and obviously acting on his behalf, as his sponsors in the act. The rest of the chiefs did not want to disgrace Latosa publicly, so they deposed Kumuyilo from headship of Efunsetan's family and had the actual murderers executed on 10 July,1874.
An Efunsetan inspired Poem by Prof. Akinwunmi Isola:
Efunsetan Aniwura, woman of note,
Woman who instils fear in others!
The fearsome one who slaughters slaves to celebrate Id El Kabir,
Efunsetan is one force, Ibadan is another.
The valiant that challenges the Almighty God,
If the most High King does not answer her on time,
Efunsetan leaves the earth to go and meet Him in heaven.
Efunsetan Praise/chant song as by Prof. Bolanle Awe
Efunsetan, lyalode
One who has horses and rides them not.
The child who walks in a graceful fashion.
Adekemi Ogunrin!
The great hefty woman who adorns her legs with beads
Whose possessions surpass those of the Aare.
Owner of several puny slaves in the farm.
Owner of many giant slaves in the market.
One who has bullets and gunpowder,
Who has gunpowder as well as guns.
And spends money like a conjurer.
The lyalode who instills fear into her equals.
The rich never give their money to the poor.
The lyalode never gives her wrappers to the lazy.
Efunsetan Aniwura is credited with the revival of the Alakija festival in Ibadan. She also performed the annual ceremony for the placation and worship of Ori; the divinity that determines a man's destiny and fate.
Wooden sculpture of a woman with ankle bracelets
Sources:
Bolanle Awe, "Iyalode Efunsetan Aniwura (Owner of Gold) in Bolanle Awe, ed. Nigerian Women: A Historical Perspective (2nd ed Ibadan, 2001), 63-82. 308
A Male-Centric Modification of History: "Efunsetan Aniwura" Revisited by Foluke Ogunleye
Eze Chime the founder of Onitsha
Some of the immigrants from the mid-west were linked to Eze-Chima who fled Benin in the 15th century. The Founders of Ogwuari came from Ogwuashi-Ukwu in Delta State, a town not so far from Benin. Having crossed the Niger, they settled between the Niger and Anambra rivers with their Anam neighbours for many years, owning farmlands and fishing ponds like Ojeli, Akpatayama, Aribo and Onono. They eventually crossed the Niger and Anambra Rivers and settled between Ugbo Eke and Akpaka (present day Onitsha forest reserve) handing over their lands and fishing ponds to Anam people as custodians with an oath to act as care takers. The last to arrive were the Ogbunike people. They came from Ogbunike, a town in present day Oyi local government area of Anambra State. On arrival they attached themselves to Ogwuari village and have since been completely absorbed.
Nsugbe heart land being fertile was a major recipient of these groups of immigrants and as warriors and hunters those from the mid-west soon occupied an enormous area of land stretching out into other areas. They eventually met the other immigrants at a place called Okuki-izu. This square has since that time been used for purposes of meetings. Therefore the coming together and the settlement of these immigrants resulted to the foundation of what is today known as Nsugbe Which must have occurred over 500years ago. Nsugbe in the past can be divided into predynastic and dynastic periods.
Some of the immigrants from the mid-west were linked to Eze-Chima who fled Benin in the 15th century. The Founders of Ogwuari came from Ogwuashi-Ukwu in Delta State, a town not so far from Benin. Having crossed the Niger, they settled between the Niger and Anambra rivers with their Anam neighbours for many years, owning farmlands and fishing ponds like Ojeli, Akpatayama, Aribo and Onono. They eventually crossed the Niger and Anambra Rivers and settled between Ugbo Eke and Akpaka (present day Onitsha forest reserve) handing over their lands and fishing ponds to Anam people as custodians with an oath to act as care takers. The last to arrive were the Ogbunike people. They came from Ogbunike, a town in present day Oyi local government area of Anambra State. On arrival they attached themselves to Ogwuari village and have since been completely absorbed.
Nsugbe heart land being fertile was a major recipient of these groups of immigrants and as warriors and hunters those from the mid-west soon occupied an enormous area of land stretching out into other areas. They eventually met the other immigrants at a place called Okuki-izu. This square has since that time been used for purposes of meetings. Therefore the coming together and the settlement of these immigrants resulted to the foundation of what is today known as Nsugbe Which must have occurred over 500years ago. Nsugbe in the past can be divided into predynastic and dynastic periods.
Orhue, Orhoro, Evbreke and Esezi, the sons of Okpe and grandsons of Prince Igboze of Benin, who had migrated from Benin and founded a kingdom of his own at Olomu
Okpe Kingdom was founded by four brothers, Orhue, Orhoro, Evbreke and Esezi, the sons of Okpe and grandsons of Prince Igboze of Benin, who had migrated from Benin and founded a kingdom of his own at Olomu. When the brothers decided to establish a kingship system in Okpe Kingdom, the eldest, Orhue who would have been the first Orodje, disqualified himself because of his advanced age. Given the constant quarrels between the second son, Orhoro, and the third son, Evbreke, it was agreed that the youngest, Esezi, be installed as the Orodje. In establishing their kingdom, the founding brothers did not envisage an absolute monarchy but a king in council who will rule
with the support of an Otota (Speaker or mouthpiece of the Kingdom) and an Udogun-Okpe (Okpe Supreme Council). Esezi I was a strict ruler whose administration was characterized by a series of brutalities against his subjects. He was a powerful ruler whose “influence later led to a show of power which generated hatred in the Okpe people”.
As a result of his dictatorial rule, there was a widespread condemnation of his administration by the population. Consequently, a conspiracy to assassinate him was hatched. On the appointed day, the conspirators lured him to a meeting in the Palace and sat on a nicely decorated throne. Under the throne was a concealed pit covered with fragile fragments. Close to the Palace venue, a group of the conspirators had prepared boiling pots of oil and water. Immediately Esezi I took his seat and fell into the pit, the conspirators quickly poured the hot oil and water on him; and as he laid there dying, he was alleged to have cursed that the Okpe would “never be re-united under an Orodje”. It was not until 1945, presumably about 300 years later, before the Okpe rallied successfully to resuscitate the throne and monarchy by installing Esezi II as the first Orodje in Okpe modern history.
Okpe Kingdom was founded by four brothers, Orhue, Orhoro, Evbreke and Esezi, the sons of Okpe and grandsons of Prince Igboze of Benin, who had migrated from Benin and founded a kingdom of his own at Olomu. When the brothers decided to establish a kingship system in Okpe Kingdom, the eldest, Orhue who would have been the first Orodje, disqualified himself because of his advanced age. Given the constant quarrels between the second son, Orhoro, and the third son, Evbreke, it was agreed that the youngest, Esezi, be installed as the Orodje. In establishing their kingdom, the founding brothers did not envisage an absolute monarchy but a king in council who will rule
with the support of an Otota (Speaker or mouthpiece of the Kingdom) and an Udogun-Okpe (Okpe Supreme Council). Esezi I was a strict ruler whose administration was characterized by a series of brutalities against his subjects. He was a powerful ruler whose “influence later led to a show of power which generated hatred in the Okpe people”.
As a result of his dictatorial rule, there was a widespread condemnation of his administration by the population. Consequently, a conspiracy to assassinate him was hatched. On the appointed day, the conspirators lured him to a meeting in the Palace and sat on a nicely decorated throne. Under the throne was a concealed pit covered with fragile fragments. Close to the Palace venue, a group of the conspirators had prepared boiling pots of oil and water. Immediately Esezi I took his seat and fell into the pit, the conspirators quickly poured the hot oil and water on him; and as he laid there dying, he was alleged to have cursed that the Okpe would “never be re-united under an Orodje”. It was not until 1945, presumably about 300 years later, before the Okpe rallied successfully to resuscitate the throne and monarchy by installing Esezi II as the first Orodje in Okpe modern history.
Okolo-ama (1310 AD) the first leader of okoloama in bonny town Niger-delta
After the migration from Orupiri to Okoloama (Bonny town), the eldest of the group, Opuamakuba became the leader. When Opuamakuba became very old, the elders and priests persuaded him to hand over to Alagbariye who was then the high priest. When the Ibani left Orupiri, they brought with them to Okoloama, only a son of their national god, Kala Ikuba (Ikuba Junior). Opu-Ikuba.(Ikuba Senior) was left behind at Orupiri, Alagbariye served as high priest of Ikuba and succeeded Opuamakuba as ruler. Since there was no fresh water at Okoloama, the elders consulted oracles.
It was revealed by the oracles that water could be obtained only through the sacrifice of the king's child. Accordingly, Alagbariye sacrificed his daughter, Osunju, to the fresh water deities and so secured good drinking water for the people.
After the migration from Orupiri to Okoloama (Bonny town), the eldest of the group, Opuamakuba became the leader. When Opuamakuba became very old, the elders and priests persuaded him to hand over to Alagbariye who was then the high priest. When the Ibani left Orupiri, they brought with them to Okoloama, only a son of their national god, Kala Ikuba (Ikuba Junior). Opu-Ikuba.(Ikuba Senior) was left behind at Orupiri, Alagbariye served as high priest of Ikuba and succeeded Opuamakuba as ruler. Since there was no fresh water at Okoloama, the elders consulted oracles.
It was revealed by the oracles that water could be obtained only through the sacrifice of the king's child. Accordingly, Alagbariye sacrificed his daughter, Osunju, to the fresh water deities and so secured good drinking water for the people.
Queen Kambasa the First queen of Bonny and considered the first queen from the Niger Delta.
Queen Kambasa of Bonny was a Nigerian ruler who was the first queen of Bonny and considered the first queen from the Niger Delta.
Kambasa was a successor of King Edimini, her father, while her grandfather, King Asimini, was a famous amanyanabo or ruler in Bonny. Asimini introduced the trade with Europeans in Bonny and is thought to have created Bonny's first royal line. Prior to Asimini, kingship in Bonny was given to the oldest man, a priest or very important person.
As a queen, kambasa was quite successful due in part to the inherited structure she and her father were handed. King Asimini who introduced trade with the Europeans controlled the trade with the Europeans and the chiefs traded through his influence. During the time of his influence, Bonny depended on goods from up the Imo River in Ndoki and Ogoni land. When Kambass grew up, she was betrothed to Opoli of Azuogu from Ndokiland, partly to enhance the trade relationship between Ndoki and Bonny. While married, Kambasa was fairly liberated in disposition, and she took to a lover, Biriye. Before her father's death, she returned to Bonny to take care of him. After his death, she was crowned king when she seized the symbol of kingship, the ivory tusk and was able to make the king makers crown her. Demonstrating her knowledge of survival politics, she surrounded herself with loyal palace guards
As queen, she created a military unit and served as an arts patron. She is also associated with the cult of the war god, Ikuba.
Some historians have disputed her role as a queen mostly because it is an anomaly to have a queen during her period.
Queen Kambasa of Bonny was a Nigerian ruler who was the first queen of Bonny and considered the first queen from the Niger Delta.
Kambasa was a successor of King Edimini, her father, while her grandfather, King Asimini, was a famous amanyanabo or ruler in Bonny. Asimini introduced the trade with Europeans in Bonny and is thought to have created Bonny's first royal line. Prior to Asimini, kingship in Bonny was given to the oldest man, a priest or very important person.
As a queen, kambasa was quite successful due in part to the inherited structure she and her father were handed. King Asimini who introduced trade with the Europeans controlled the trade with the Europeans and the chiefs traded through his influence. During the time of his influence, Bonny depended on goods from up the Imo River in Ndoki and Ogoni land. When Kambass grew up, she was betrothed to Opoli of Azuogu from Ndokiland, partly to enhance the trade relationship between Ndoki and Bonny. While married, Kambasa was fairly liberated in disposition, and she took to a lover, Biriye. Before her father's death, she returned to Bonny to take care of him. After his death, she was crowned king when she seized the symbol of kingship, the ivory tusk and was able to make the king makers crown her. Demonstrating her knowledge of survival politics, she surrounded herself with loyal palace guards
As queen, she created a military unit and served as an arts patron. She is also associated with the cult of the war god, Ikuba.
Some historians have disputed her role as a queen mostly because it is an anomaly to have a queen during her period.
Opuamakuba, his brother Kala-Beni (Alagbariye or Alagba-ari-gha), Asikunuma alias Okpara Asimini and the bonny civil war The Ibani Ibe are situated in present day Rivers State. They took their name from Kala-Beni (Ibeni) corrupted to Ibani (or Igbani). The founding ancestors of the Ibani (Ibeni or Beni the original name) came from the central delta clan of Kolokuma, specifically the Isedani lineage of Kolokuma who had founded Okoloba. The traditions say that they left Kolokuma because of civil conflict. Although the exact time of the conflict is unknown, we can place the movement out of Kolokuma between 13th and 15th century CE (AD). The leaders of the migration were Opuamakuba, his brother Kala-Beni (Alagbariye or Alagba-ari-gha) and Asikunuma alias Okpara Asimini. Leading the families northwards, they first settled in the now Ndoki territory where they encamped for some time (prince Edimini the great grandson of Opuamakuba was born here). They moved from the Ndoki area, but left behind some of their people, these inter-married with the southern Ibo and gave birth to the Ndoki people founding among others villages such as Okolomakiri, Ayama, Osobie and Oruama or Azuogu. The ancestors then settled in the now Ogoni area and encamped at a site where Opuoko town now stands (thus the name Opu-Oko. from that place a village called Kala-Oko was founded). Kala-Beni being a hunter went hunting one day and came across the site of Bonny town where he saw many birds. He returned to report to Opuamakuba that there was good land to settle on further south. Opuamakuba then made the decision to leave the main land, first to Orubiri (Orupiri) where Opuamakuba died. Kala-Beni then lead the group to the site of Bonny town which they named Okoloama. It was also called Okoloba (after the Okoloba which they came from). Kala-Beni became the founder, and the whole group were subsequently called the people of Ibeni (Beni), which was corrupted to Ibani. Kala-Beni also established a shrine dedicated to Opuamakuba called Kala-Ikuba. The first crowned ruler was one Asimini, followed by a succession of rulers called Amayanabo (Amananabo in the western delta). The City State, which was to become known as Grand Bonny, was made up of the following towns and villages. Okoloma (Bonny town), Finima, Ayama (old settlement of the Andoni), Kalaibiama, Abalamabie, Ayambo, Asaramatoru, (old Asarama of the Andoni), Epelematubu, Oboma, Kuruma, Epelema, Oloma, Ayamina and lastly Orubiri (i.e. Orupiri the first settlement). In 1867-70 a civil war at Bonny resulted in the foundation of Opobo. Led by one Alabo Jack Jaja (Jubojubogha, also known later as King Jaja) of the house of Opubo Perekule, a section migrated and Jaja became their king. Thus Opobo derived from Ibani. The foundation of Ibani is pre 13th century AD, while the foundation of the offspring Opobo was between 1867-1870 AD. | |||
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legendary Kalabari King Amakiri
It is a common thing to keep the beginning and the ending of heroes shrouded in mystery and myth. But objective history and historians go after facts and figures which are accurate or very close to accurate. If there was one person whose account of his beginning has been so distorted, it was King Amakiri (AmachreeI) the legendary Kalabari king who, by all standards, has been the greatest King the Kalabaris have ever had.
Having a humble beginning cannot preclude the possibility of ascendancy unto greatness, power and wealth in one's later life. Such was the case of the legendary King Amakiri. Amakiri as a boy, was brought to Elem Kalabari during the reign of King Daba ( alias Igbo-ye Owibo ). King Daba was a trader in permkernel and oil and he had a trade depot in Opukolo in Ogbia region. During the course of his trading, he became friendly to one Ikpariba of Amakalekale of Ogbia, the father of young Amakiri. A crisis erupted in Ogbia that led to the death of Ikpariba, leaving young Amakiri. King Daba, because of his friendship with late Ikpariba, took Amakiri and brought him to Elem Kalabari. He gave him over to his wife Queen Okuma to bring him up as she would her own child. It was King Daba that gave him the name, Jen amakiri bobo ( meaning, "he who came from another land") shortened to Amakiri. In the course of time, King Daba died and his son Kala I gbea (meaning, a small place in life does not befit me) shortened to Kalagbea became the 13th ancient King of Kalabari. Sometime in the course of his stay in Elem Kalabari, Amakiri was afflicted with yaws (pirimaobi in kalabari). He was taken to Ke for treatment and placed under the custody of one Omoni. After he became cured, he decided to make Ke his base shuttling between there and Elem Kalabari. Amakiri became, at that time, a wealthy fisher primarily of mudskippers (isila). King Kalagbea also died and from the list above, it is seen that Amakiri (corrupted as Amachree) succeeded him.
It is a common thing to keep the beginning and the ending of heroes shrouded in mystery and myth. But objective history and historians go after facts and figures which are accurate or very close to accurate. If there was one person whose account of his beginning has been so distorted, it was King Amakiri (AmachreeI) the legendary Kalabari king who, by all standards, has been the greatest King the Kalabaris have ever had.
Having a humble beginning cannot preclude the possibility of ascendancy unto greatness, power and wealth in one's later life. Such was the case of the legendary King Amakiri. Amakiri as a boy, was brought to Elem Kalabari during the reign of King Daba ( alias Igbo-ye Owibo ). King Daba was a trader in permkernel and oil and he had a trade depot in Opukolo in Ogbia region. During the course of his trading, he became friendly to one Ikpariba of Amakalekale of Ogbia, the father of young Amakiri. A crisis erupted in Ogbia that led to the death of Ikpariba, leaving young Amakiri. King Daba, because of his friendship with late Ikpariba, took Amakiri and brought him to Elem Kalabari. He gave him over to his wife Queen Okuma to bring him up as she would her own child. It was King Daba that gave him the name, Jen amakiri bobo ( meaning, "he who came from another land") shortened to Amakiri. In the course of time, King Daba died and his son Kala I gbea (meaning, a small place in life does not befit me) shortened to Kalagbea became the 13th ancient King of Kalabari. Sometime in the course of his stay in Elem Kalabari, Amakiri was afflicted with yaws (pirimaobi in kalabari). He was taken to Ke for treatment and placed under the custody of one Omoni. After he became cured, he decided to make Ke his base shuttling between there and Elem Kalabari. Amakiri became, at that time, a wealthy fisher primarily of mudskippers (isila). King Kalagbea also died and from the list above, it is seen that Amakiri (corrupted as Amachree) succeeded him.
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