OMU INSTITUTION IN ANIOMA BY ALEX AKPUH INTRODUCTION The Omu Institution is one of the most unique features among the highly culturally endowed people of Anioma. The Omu’s Office is saddled with enormous spiritual and administrative responsibilities and it is only occupied by women chosen specially and prepared solely for the task. This write up is going to attempt to give information about this institution that is so revered by the people and its impact on their culture. It is equally essential to give a little insight into the meaning of Anioma and a little explanation with regard to the people and their geographical area. THE ANIOMA AREA The word Anioma literally means a land that is good or land of decency. It is a geopolitical expression that brings under a common umbrella, the people constituting the present Delta North Senatorial District, who have a common political 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, Ukwani, Oshimili South and Oshimili North. THE PEOPLE OF ANIOMA There are several accounts as regards the origin of the Anioma people. While some believe that the Aniomas came from Nri in Eastern Nigeria others are of the opinion that they are extraction of the Edo and Yoruba tribe. However, if one has to marry the various divergent accounts of the people’s origin, one will be led to come up with the view that the Aniomas were people who migrated from different destinations, who were able to establish a common religious, linguistic and cultural identity after many years of relating with one another. The above affirms the fact that Anioma does not have a particular language of her own. Those who make up the Aniocha, Oshimili areas speak the Enuani dialect, the Ika dialect is spoken by those from Ika area while Ndokwa and Ukwuani axis have the Ukwani dialect. The joy of it all is that these dialects are easily comprehended and they are grouped generally under what has been known to be Delta Ibo. THE OMU The Omu institution is indigenous to Anioma people. The origin cannot exactly be ascertained but it is believed that the institution is as old as the communities where they are established. The need to establish this institution arose when it became necessary to involve women in the governance of the people, particularly in the area of mobilizing the female folk for their common good and the growth of the community at large. This institution, which is generally referred to as the Omu Council is made up mostly of women set aside to perform the assignments they are called out for. This Council is made up mostly of women set aside to perform the assignments they are called out for. This council which in most cases is called the Omu’s cabinet has the Omu as the head. The office of the Omu is the exulted one. It entails both physical and spiritual responsibilities. It is for this reason that the task of appointing and installing as Omu is usually an enormous one. FUNCTIONS OF THE OMU The Traditional Ruler is the Father of the Community while the Omu is the Mother of the Community and head of the women in the community- hence she is known and regarded as the Queen Mother. She is 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 cut across the physical and spiritual. She is the custodian of the market and oversees the overall commercial activities of the community. The Omu is a link between the spiritual realm and the living. The desires of the ancestors are revealed to the people through the Omu who is the direct recipient of this information. The Omu is judge and counselor as she settles squabbles particularly among the female folk and offers useful advice to the monarch on administrative and religion related matters. CRITERIA FOR CHOOSING AN OMU The Omu’s office is a highly revered one. It carries so much dignity and respectability. The position is not just open to any woman because it takes so much to occupy this office and the responsibilities attached to it are enormous and demanding. For a woman to become Omu, her nomination must be confirmed by the oracle before she assumes office. In most cases however, the direct selection and endorsement of a woman for that position comes from the spiritual realm, revealed to the Community. Before the woman chosen for that office eventually becomes Omu, she must go through some rituals and purifications aimed at preparing her for the onerous physical and religious responsibilities. Once a woman becomes an Omu, she discontinues her marriage obligations to her husband if the man is still alive. The Omu cannot be a variable of 3 meals a day. This informs the reason why the Omu is more like a man. In days gone by, the Omu could marry women and have children. In which case, the Omu will designate a man for that purpose. To ensure that the conditions attached to that office, are kept, elderly women (Usually widows) were often preferred. In most communities the Omu of the land is often produced by a particular family or quarter. In Okpanam it is the Umuosuma Family in Obodogba Quarters that has the responsibility of producing the Omu of the town at any time. In Ogwashi-Uku the Omu emerges from the Agidiase Quarters. In other communities, it rotates from quarter to quarter, or village to village. DEATH When an Omu dies, she is buried in a sitting position in a special traditionally made coffin with all the traditional rites and rituals performed. THE RECENT DEVELOPMENT IN THE OMU INSTITUTION The dynamism in culture brings about changes in set down rules and procedures. This is inevitable as the saying goes “the only thing that does not change is change itself” The installation of Obi Martha Dunkwu as the Omu of Okpanam opened a new chapter in the Omu institution. The common characteristics of an Omu in the past was an old woman knowledgeable in the tradition but without formal education. The installation of Obi Martha Dunkwu, a vibrant, highly exposed and educated woman who is not widowed or aged as an Omu, has elevated the institution. With this trend, the Anioma traditional administrative system is going to be well developed, thereby impacting positively on the people and their culture.
Posted on: Mon, 28 Oct 2013 18:50:42 +0000
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