By Mr. Amadi Gabriel A and Mr. Kamndu
Ibrahim B. (Lecturers Institute of Archaeology and Museum study, Jos)
Nigeria became a
nation in 1914, when the Lagos colony and Southern and Northern protectorates
where amalgamated. Before this time, British presence had been felt in many
riverine communities, including Akwete, in the present day Southern Senatorial
Zone of Abia State. This piece of work is focused on British adventure into Akwete,
their activities in Akwete, how the people of Akwete reacted to British
presence and development, thereafter. The research was conducted using the ethnographic
research model. Elderly Men and Woman provided most of the data used in this report.
INTRODUCTION:
European
presence on the coast of West Africa started as early as the 15th
century or even before. For more than 400 years, they (the Europeans) conducted
their businesses from the safety of their ships, shielded from mosquito-bites,
and the attendant death by Malaria. The coastal middlemen ran their businesses
making contact between the Europeans and the hinterland of West Africa. The
need for the British to penetrate into the hinterland was a necessary follow-up
to the introduction of legitimate trade. Slave trade had been abolished finally
in 1833 after the Acts of 1772 and 1807.
British presence
in the hinterland was a new experience for the people of this area (Ayodele,
2004). It was more so for the frontier towns like, Akwete, Ohambele and Azumini
who bore the brunt of the British aggression. Of these towns, Akwete is
prominent. This report will therefore focus on the development of the
relationship between Akwete and British, and how this relationship impacted on
other towns in Igbo land.
The British
policy of entering into the interior was not without opposition from the
coastal middlemen, the Aro traders and the communities of the hinterland. The
British initiated the policy of “Pacification”.
Its meaning may not be very clear to any other person than the British.
This is because the policy was a complete opposite of anything pacification
(Afigbo, 2004). However by 1914, this process had been over as the two
protectorates and the colony of Lagos were amalgamated to become Nigeria (Tamuno,
2004).
HISTORY OF AKWETE
(a)
Origin: Akwete is the Headquarters
of Ukwa East Local Government Area of Abia State. It is bounded to the North by
Okeikpe, Umuokenta and Obegu. To the East of Akwete are Ohanso, Azumini, Ohambele
and Obohia. To the West is Oza and to the South is the Imo River, as it flows
to Obet where it joins the Aza River and together they flow into the Atlantic
at a place called Nkoro in Opobo.
Map of Abia State
The
people of Akwete are of the Ndoki stock who live in both Abia and River States.
Other towns where the Ndoki people live include Okoloma, Oboakpu, Mgboji,
Ogbene, Afamukwu, Afamnta, Umuosi and Aghama. Others also include Umuagbai,
Azuogo, Maraihu, Okpontu and Obet.
All
these towns, villages and Communities, trace their origin from a Man called Eze
who they claim migrated from Benin and settled in Obu-Nku- the ancestral home
of Ndoki people.
Eze
had three sons – Ihueze, Kwokwoeze and Liokoeze. All the descendants of Ihueze
are called Umuihueze. They are in three groups of which Akwete, Ohanku, Ohuru,
Nkpe-Orobe and Agirika’Obu belong to Umueze II.
Ihueze
had one son called Nwangbu Ogbu. Nwangbu Ogbu had three sons who were Akara-Ahu
Nta, Okere Nwere Okere and Otuji. Otuji had an only son who died prematurely in
Umuosi. Otuji therefore adopted a son called Akunwata. Akunwata came from the
hinterland and it is his name that became popular in that Area as Akwete.
Akunwata
was an expert at climbing the Oil Palm with rope called Ete. This was strange
in Umuosi. The people therefore called him Okwu-na-ete – meaning “He that
climbs with the rope”. The British corrupted the name to Akwete. Akunwata moved
to the present site of Akwete because his step brothers coveted his property.
The town is made up of many villages including, Umu-akpara, Umuokpia,
Umueke-ogbara, Umu-odike and Umunwachukwu. Others are Umungbakwo, Umuodemene,
Umuafere, Umuibe, Umueruba and so many others.
(b) Religion:
Before the British, the people of Akwete worshipped God according to the tenets
of African traditional religion.
Polytheism was the practice of the day. Nwa-iyieke
was the supreme deity. The Priests of this deity regulated the lives of the
people and ensured goodwill between the deity and the people through proper and
regular propitiations.
(c) Economic Activities –
Akwete are industrious people and engaged in various economic activities. This
is enough to debunk the Vent for Surplus
Theory (Hopkins: 1976). Such economic activities included Trading, Weaving,
Fishing and Brewing of local Gin.
Trading – Because of
her unique geographical position, Akwete played a prominent role in the trade
between the coastal city-states of Bonny and Opobo on one hand and the
hinterland area of Ngwaland on other. Akwete supplied the coastal states with
Agricultural products like Yam, Garri and Livestock. From the Coastal States,
Akwete received salt and latter European products like hot drinks, second hand clothes,
gun and gun powder.
Throughout the
period of slave trade and era of legitimate trade, Akwete was popular and
important for the City-States. It was a melting pot for people of both sides –
the hinterland and coastal states. Traders from Igbo hinterland came to Akwete
to buy European goods. The City states of Bonny and Opobo needed Akwete for
slaves, agricultural products, particularly, during the time of legitimate
trade. This was vital for their survival because their economy was based on
trade. The link between them was always maintained (Alagoa: 2004). The family
of Odoemene in Akwete claims that Jaja of Opobo was formally a household
servant of theirs. He was later sold to the King of Bonny, because of his stubbornness.
Before the British moved into the hinterland, Akwete was indeed a Seaport in
all intents and purposes.
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