Before we sweep into the history of Anioma people, let us establish who the anioma people are.
How are the Anioma people identified and grouped? The answer is not hard to find.
People are classified according to their language and their culture.
Anioma people speak the language – Ibo, and their ethnic group is subsequently Igbo. The two words ‘Ibo and Igbo’ are used interchangeably. How did this emanate? It is no puzzle. When the British colonized Nigeria, they found that they could not pronounce the letter ‘gb’ since it was not their alphabet. Neither is it in any other nation’s alphabet in the world. So they deleted the ‘g’ and called ‘Igbos’ – ‘Ibos’. And it stuck.
The ‘gb’ is present in the Yoruba alphabet, but it is heavier in pronunciation while the Ibo ‘gb’ has a lighter, softer pronunciation.
So, Anioma people share the Ibo/Igbo language with other people of their stock, and thus they are Ibos or Igbos. So in discussing the history of Anioma peoples, we discuss the history of the Ibo peoples.
ORIGIN OF IBOS
Most writers who try to trace the origins of the peoples of West Africa trace such origins to the eastern part of the world. No specific reason is alluded for this, except for the fact that the eastern part of the world has been a reservoir of ancient civilizations – Chinese, Ethiopian, Indian and the Middle East. Indeed, even the Holy Bible mentions the fact that in the days of Adam and Eve, the Garden of Eden was located between the rivers Euphrates and tigris and stretched down to Ethiopia.
More recent writings, up from the 20th to the 21st centuries pin down the people of West Africa to the fact that they originated from the Middle East. The Northern half of West Africa is said to have originated from the Middle East, passing through Sudan, and spreading to the old empires of Mali, Ghana and Songhai, hence the predominant Muslim bearing of those Northern areas. The Southern Areas are said to have come from Israel, effusing Judaism, Christianity through European Colonialism into those areas.
Elizabeth Isichei states that the Ibos first migrated into Nri from where they fanned out into each other areas of Nigeria. Her assertion was backed by the archaeological findings which exposed the Nri sculptures and carvings to the world.
Ikechukwu Iyeke states thus:
"... By chance a man digging a hole stumbles upon ancient artifacts in Igbo-ukwu..."
These artifacts are part of the Nri collections which place the existence of the Ibos in Nigeria back to the 9th century A.D
Indeed, as Iyeka says,
"Nri maintains a spiritual leadership in Igbo land and it is an ancient spiritual and cultural center, historically founded by an Igala warrior. Nri is seventy kilometers from Anioma."
It should be noted that the movements referred to above by Elizabeth Isichei preceded other movements which were later- day events, example, the igala movement. As Iyeke puts it,
"The Nri migrated to the West of the Niger, bringing with them their acclaimed technology in blacksmithing and agriculture.
For us Ibos,there has always been a theory of Origin from the state of Israel. This theory has been articulated by several authors, including Ikechukwu Iyeke in the History of A People, Ibos and Nigeria. Also in support is Maria Okafuzu Ugochukwu, secretary to "Mbido Igbo" who says that the Igbo people are descendants of Jabbokigbo, who fled from the Middle East.
Indeed, the "Jewishness" of Ndigbo has been tested judicially as groups of igbos have taken the matter to the Israeli Supreme Court, asking that Court to declare Ibos as Jews. This group would like Israel to treat Ibos as they the falashas of Ethiopia.
The debate continues, but a few points must be made here and these are practical points, devoid of archeological disputations and the contradictions of oral traditions.
Ibos are known to engage in practices akin to the Jewish race. First of all, they live in small settlements, quite like the Israel Kibbutzim which are small village like units which are nearly naturally independent even with the advent of the modern state and the growth of big urban areas. We still cherish our small settlements and always refer to Journies home as Journies to the "village" even if the "village" is bigger than most towns in other areas of Nigeria.
Furthermore, we are like the Jews, adept at commerce. This is our area of specialization, the only reason why we have been able to survive in the hostile environment called Nigeria.
Thirdly, wherever we go to, we still believe in holding, like the Jews do, that enviable companion of our being - the town meeting. We must meet whether we are in Washington, in London, Morocco or any where to discuss progress back home, because every year, be it in August or December, we must return home to give an account of how the business fared in the year. It is the same story of the Jewish traveler who lived and made his money in New York. On retirement, to Jerusalem, his children would once a year all go home from New York to see him.
There are also cultural practices that point out an Igbo-Jewish connection. When a man in Igbo land dies, his junior brother can take over the marriage of his wife. This is called 'Igbu na nzo'. This practice exists among the Jews. Nowadays however, the practice is being questioned by the women in Igbo land just as it is being questioned in Israel too. But those who read the old testament of the Bible will testify that it was a practice of the Jews.
The urge to migrate, live elsewhere beyond Igbo land is also the urge which the Jews have to live elsewhere beside Israel. It is an innate urge for adventure and no one even within the two races concerned, can stop it. It is in-born. This is why you have Ibos and Jews scattered all over the world.
According to "News Print" vol1. No7.
"In a white house memo on Biafra Jan 28, 1969, to President Nixon by Secretary of State, Dr. Henry Kissinger, "he (kissinger submitted that),
"Igbos are wandaring Jews of West Africa - gifted, aggressive, westernized, and at best envied and resented, but mostly "despised by their neighbours in the federation”
Having established the advent of Ibos from the Middle East, what transpired among us before 1861 when the British came along with their Administration? Elizabeth Isichei has the answer in her "A History of the Igbo people".
The first settlement of the Igbo in Igboland she says, was what is called northern Igbo land i.e the hinterland. This was where "Igbo" came into circulation, meaning high ground, as district form the Delta -
"The first human inhabitants of Igbo land must have come from areas further more, possibly from Niger confluence"
Migrations came came through Igala and other areas, and
"As time went on, these proto-igbo populations dispersed more widely in the forests of Igbo land. They came to concentrate especially in what much later became Owerri, Okigwe, Orlu and Awka division" all this was about 5000 years before the dawn of history.
In these settlements, agriculture soon developed, especially yam cultivation, followed by other crops like walnut, okra, guava, egusi, cashew, oil palm, rice, cassava and kolanut.
Iron making soon stepped in and the excavations at Igbo-Ukwu put the general question of Igbo migrant into Nigeria to the 9th century A.D.
In the excavations too, there were recovered a vast collection of beads - over 165,000 of them, many stemming originally from India and some perhaps from Venice. They provided dramatic evidence of how closely the Igbos were linked with the rest of the world by international trade'.
During this period of scattered Igbo settlement, between the 9th and the 19th century, there was no sense of "pan-Ibo'’ identity. Each settlement existed as a city-state independent, with its own government possessing its sovereignty and conducting its own relations.
By 1472 the first European visitors - the Portuguese - had arrived at the Igboland, and later, with Christopher Columbus landing in the Americas, the slave trade across the Atlantic caught Africa and Igboland in a trouble Web which made Europe rich and Africa devastated.
Over a period of 20 years, 320,000 Igbos have been sold into slavery at Bonny and 50,000 at Calabar
The slave trade robbed Igbo societies of many of their youths apart from denuding from the total population.
We have dealt with the religious, sociological and economic situation i.e this period under review. How about the political?
An expansion in trade, as exhibited by the slave trade led to political changes in Igboland in this era. New states developed, new systems of government came up. These new states linked with trade routes featured new political institutions and imbibed migrants from other areas. Onitsha and Aboh are examples of these new states claiming to come from Benin, while the whole of Aniocha north in Anioma also claimed to come from Benin. Another group migrated from Nri to found a chain of towns in Anioma. Then a group came from Igala to found towns like Illah in Anioma and other towns in the Ibaji area.
With the splinter of small independent states with no sense of a pan-Ibo nationality and with the slave trade providing an opportunity for wealth, the stage was set in this era for rivalry among the different Igbo states, resulting in inter - Igbo wars of the 19th century.
With the jihad in the North, the Yoruba wars in the West, the tripod of wars was completed with the inter - Ibo wars of the 19th century - all before 1861. There was the war between Onitsha and her neighbours, particularly Obosi in mid century, then the wars among Owerri independent villages between 1888 and 1890. These wars featured the use of fire arms.
In nothern Igbo land, fire arms where scarce before 1850, but in the south, with Aro and Awka complex having economic dealings with Jaja of Opobo, there was the expansion of firearms acquisition. But these were not only among city States. They also involved the nationalistic resistance of the Igbo against British incursion into Nigeria. While Ibo wars were usually over land and slaves, the wars against Britain was to resist British domination. In the Awka area, it was specifically against attempts by the British to stop the arms production industry.
In the Abam, Edda and Ohafia areas, war was fought for military glory. These are Igbo communities in the Cross-River area, and they formed an alliance with the Aro warriors. In the North - East, the Ezza fought against their neighbours for land.
Thus by the middle of the 19th century, when Igbo hinterland had been fully established, there was a form of pan - Ibo identity. Government in this societies was decentralized. There was a council of chiefs that met and legislated only for the youths, the young age - grades to execute the decisions. The council also adjudicated in disputes.
Sociologically, the Igbo society was a closed society despite the presence of international trade mentioned above. Trade also went on strenuously among the different Igbo states.
A few Igbo states did have some form of centralized government and powerful kings. These were more in the "Western Ibo" areas now known as Anioma and also Onitsha. They were not absolute monarchs though and some even ended up being deposed.
Religion in Igbo land at this time was extremely important. The igbos worshipped God (Chukwu) and took their prayers seriously.
"Like the Jews of the old testament, they expected in return for their prayers and sacrifices, blessing such as health, longevity and prosperity, especially children, the greatest of blessings".
Commerce soon became instrumental to the Igbo land's existence, and the market became the inevitable purveyor. A network of markets developed before colonial rule and got spread through the 4 - day Igbo week - eke, orie, afor, nkwo. There are no extremes of wealth and poverty.
To be continued.
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