HISTORICAL/SIGNIFICANT

SITES IN AZUMINI, NDOKI

BY EJIKE G. UBANI
(Edited by Edward E. Eule)

AZumini is an ancient junction community of Ndoki, Nigeria. It is located on

the south-south eastern corner of Abia, Akwa Ibom and Rivers States, and has
astonishing diversity of historical or significant sites. This information segment
provides an overview of these sites. The social origins of these sites, and
the sociocultural meanings and beliefs attached to them are also
discussed. Azumini’s historical sites range from architectural edifices (which bear
exact semblance to those obtainable in Bonny and Opobo) to places of important
social events. These sites would certainly fascinate a tourist to this ancient
African settlement. The historical and significant sites are, however, not the only
items that might intrigue the tourist to Azumini; some of Azumini’s rare wild
life are also fascinating and entertaining.

Azumini’s historical and significant sites, including artifacts, are

important historical legacies of the people of Azumini and are quite interesting .
The tourist or interested person might want to begin observing these sites by
walking the slave trade route, recently retraced in Azumini by a Western Kentucky
University research (see http://www.wku.edu/johnston.njoku/ ). Quite
interesting! Other sites of interest to the tourist are listed below. These are
places of significant social events and festivities, some of which have, over time,
acquired mystical or divine character.
Ama-Obu: This is the ancient market square of the community. You would find
located on this site our great Ihu-Ali (the god protector of all of mother-earth of
Azumini land). This is where the Eyeweali (King) must “wash his feet --not with
water literally, of course -- as he walks through to reaffirm his cleanliness of
heart to his people, leadership, and to offer silent prayer for guidance and
wisdom). Also located on Ama-Obu are Ikoro in its house, Agadiwayi’s hut, Uro
Okonko, and the four ancient arch- gateways to the villages of Azumini. To the
extreme periphery towards tesioni (station) are Ogwe Chariti and Ogwe Ijo. Ama-
Obu is the center of mother-earth land of our Azumini and a most significant
location. It is where the biggest sacrifices are made to the gods, where judgments
are rendered in the case of intra- and inter- citizens disputes, it is where a thief
receives the most humiliation before being taken round the community in abject
humiliation, it is where all our revered traditional dances and masquerades
perform, it is where the Eyeweali or Ezeweali (The king, Paramount Chief or
Traditional Ruler) and our five villages chiefs perform their first dance on the last
day of the revered Ikoro dance and are carried shoulder high (the Ezeweali first,
of course) and escorted to their homes, it is where Okekpe (our man-lion/tiger
masquerade) performs and ascends the peak of the Obu-Ikoro and from where it
jumps to the ground several feet below and is lifted shoulder high and escorted
back to its sacred abode until another twelve months when it will come out again.

Ama-Obu serves several other purposes. It is, furthermore, where

ancient wrestling matches took place, it is where the age-grades are initiated and
receive their grade names, it is where the Ezeweali is presented upon coronation to
the Almighty God, the gods of our land, ndeiche, the living and the dead and to the
people. It is where our national oath of life or death for the Truth is taken to
prove guilt or innocence in highly charged community disputes and or the accused.
It is where the age grades (Ukes) gather to begin their war march to go battle the
enemies or intruders on our lands at Uzor Ozu or any other location. It is where
our children, boys and girls play and start to recognize the differences in their
gender, where the elders with their wise eyes begin to discern the wheat from the
chaffs amongst these children. Interestingly, too, it is where men pick out their
future wives during community socials/festivals. And where village gossips spread
like wild-fire.

A prospective tourist or visitor to Azumini would be thrilled on a visit to

Azumini’s Ama-obu around Christmas/new year, Ikoro or springtime (March/April)
periods. These are festive, fascinating periods when a visitor would easily fall in
love with Azumini and her people, and may not want to leave. Previous visitors who
were enthralled by the charming warmth of Azumini people include the late Chiefs
Nnamdi Azikwe and Michael Okpara, the Miller Brothers officials from Colonial
England, late Rt. Rev Samuel Ajai Crowther, Rt. Rev Afonya, the Catholic
monks/priests (blacks and whites), USA Peace Corps Personnel, Igbo soldiers of
Biafra and Nigerian soldiers/military police officers (whom stories still abound
that some went AWOL rather than leave Azumini). Other groups drawn to, and
fascinated by Azumini people are the Ohafia/Abiriba, the Mmoh, the Ogoni
peoples, Idoni (Andoni) and even our kindred from Igbani (Bonny) and Opobo
(Ubani).

Ama Mkpukpu Akanta: Legends have it that this used to be

the Ama Obu (Central Market Square) up to early 1800s, when Ama Obu was
relocated to its present site. Some also believe that the present Ama-obu was in
fact the true site and was moved to Mkpuakanta by succeeding powerful
kings. However, this site has continued to enjoy immense reverence to date
because on the last day of Okekpe festivities, one of the major end of the year
festivals must be duplicated at this site. On the last day of Okekpe, the entire
community, age grades and visiting guests, escorted by the Okekpe (man-
lion/tiger/leopard) masquerade would match to this site to dance and make
merry. After an hour to two of fun, they would all match back to Ama-Obu
through Uhu De Ogwe village main street to finally conclude the festival. It is a
requirement by the laws, traditions and spirit gods of Azumini that this be done.

Onu-Obu Uhu: There are four (4) of these, and are essentially gates
leading into the five (5) villages of Azumini. One might wonder why four gates if
there are five villages. The answer or explanation for the apparent enigma of
four gates leading into five villages lie with the description of Uhu-Obu na Oha
gate.

Uhu-Obu na Oha: Azumini’s founding village, Uhuntankuruku

(Uhunta), along with its kin-village of Amanta, both commonly referred to as Uhu-
Obu na Oha, have one gate. This gate is the primary or paramount gate in the
Azumini community. From the inception of Azumini community, this gate served as a
forum where the rest of the villages gather to adjudicate disputes, and hold other
forms of discussions just adjacent to the Eyeweali (King’s) compound/court. It is
also the first gate that the Eyeweali and the four village chiefs must give
greetings to, and offer gifts after being carried shoulder high trotting round Ama-
Obu to the remaining gates on the last day and moments of Ikoro festival/dance.
Onu-Obu Uhu Okoroma: At the turn of the twentieth
century, this village earned the right to “Eyewealiship” (kingship) by a heroic act of
one of its sons. Accordingly, it is now the second family or village that can lay claim
to the throne; a claim previously enjoyed exclusively by the founding family/village
of Uhuntankuruku (Uhunta). The people of Azumini hold this rule and tradition
scared and needless to say that our people of Okoroma highly cherish their earned
right to rulership.

Onu-Obu Uhu De Ogwe (Ohuku #1): This

village and its sister village of Uhu De Ulu, it is believed, have the majority
population in Azumini. This village performs the prime ministerial function in the
affairs of Azumini by virtue of the fact that it is the chief of this village who must
place the crown on the head of the person presented by Uhunta or Okoroma
villages to the community as the next king/Eyeweali. He also places/presents
the staff of office to the new ruler, after which the entire community will then
acclaim the beginning of that person’s reign.

Onu-Obu Uhu Dede Ulu (Ohuku #2): This

village and Ogwe village were one single village, at least for administration purposes
until a few decades ago. It is considered the junior to Ogwe. It performs the
functions of Ogwe to Azumini in the absence of Ogwe village representatives.

**These structures (Onu Obu) leading to the above five villages were considerably
damaged during the Nigerian Civil War, and have been rebuilt or refurbished. Most
of the ancient artifacts housed within these structures were looted or destroyed
during the Civil War, such that one may not even see the acient bamboo beds and
rest chairs that were usually reserved for men only. Still, there is much history to
embrace by just being inside these structures. They continue to serve as forums
where men sit to swap stories, hold brainstorming sessions, test logical
propositions, discuss politics and other issues, imbibe alcoholic beverages (maiya
gin, aka, “azumini water” and maiya-ngwo), and just have fun, just like in yester
years.
Obu-Ikoro: This a sacred abode for the Ikoro god. A relatively
smaller structure than the onu obus, this structure houses Ikoro. Ikoro is
Azumini’s giant land-voice, that one can only hear on extraordinary occasions such
as during Ikoro festival itself, the last day of Okekpe festival, the announcement
of the death of the King, a village chief or a highly distinguished son of very
mature age (70s and up). Ikoro is also heard as signaling an imminent attack or
invasion by the enemy, the arrival of game lion, leopard or tiger killed by hunters
of other Ndoki communities and being presented as a gift to Azumini (usually the
skin of the presented kill is presented to Eyeweali to serve as a cover for his
throne/chair). Only few men are allowed into the Obu-Ikoro. It is off limits to
visitors/tourists/guests and women; violation of this proscription are believed to
have dire and ominous consequences.

Uro Agadiwayi: The goddess of fertility is housed in this

structure. It is a very small, indeed the smallest structure at Ama-obu. Its
estimated size is about six by seven feet. The goddess of fertility resides within
this structure, and is believed to provide protection for our women/females and
their wombs to assure they remain fertile and produce useful sons and daughters
for our community. Highly revered, ceremonies or sacrifices to this goddess are
rare. Given the rarity of these ceremonies or sacrifices, the likelihood of
witnessing these events is remote.

Uro Okonko: This structure is on the westside of Ama-Obu, if

heading towards tesioni (station) from some of the onu obus. It used to be in
ancient red/maroon architectural brick, but it’s now rebuilt with cement in the
modern tone. It has an aura of its own because Okonko fraternity ( its owner), is an
elite group, a group regarded as literally the supreme court of the community. Any
verdict rendered by this society in adjudication of a case before it, is considered
final. This society helps enforce rules of governance of the community and stories
abound of the misfortune of many a persons who contravened its edicts.

The Eyeweali is the patron saint/president of the Okonko fraternity, and he

appoints or approves a most senior or knowledgeable member in the rituals of the
society as the chair or prime coordinator. A male-only organization, membership in
the Okonko fraternity is indicative of ascendancy to high social status. As is often
said, becoming an Okonko member means that “you have arrived” as a man in all
respects, not a hungry man. Note that one cannot enter this building unless one is
a member and must be a male to be a member. The music, drums/beats, the
majestic Atunpi masquerade dance, the sacred hand-held artifacts and spirit-world
dances of these artifacts are most mesmerizing and something to behold. Chief
Michael Okpara ( former premier of Eastern Region), during his last visit to Ndoki
(at Ohambele civic center) was enthralled by the dignity and majesty of the
Okonko society dance performances coupled with the aura and royalty that
surrounded the Eyeweali of Azumini (then, Ezeweali Benjamin Ubani), when the Eze
was escorted to the gatherings by the beautiful and confident nde uke asato
Azumini (The 8-age grade groups of Azumini, led by Eze’s namesake Uke-Nchueze.

Chief Okpara remarked (as storied by eyewitnesses) “Okonko may have had its
cradle in Umuahia region (still a debatable issue), but from what I have seen today,
and as a member of Okonko society in my Umuahia area, Okonko-Azumini is the
best and Azumini is the true bastion of Okonko”. Stories still abound that Chief
Okpara danced and rejoyed without much concern for protocol as the premier. I
still recall Akwete boys (fellow students at Baptist High School, Port Harcourt)
tell stories of the royal aura of the Eyeweali/Ezeweali of Azumini and the majesty
of the Okonko-Azumini during that historic Okpara’s visit. They later realized that
the said Eyeweali was my father.

Uro Ogwe Chariti: Perhaps, this is the oldest building roofed

with corrugated iron sheets still standing at ama-obu. It was built in the early
twentieth century by a progressive social club at the time, called the chariti club.
The chariti social club is now defunct but its structure still stands, and has evolved
into various uses. This huge building has variously served as a marriage hall,
reception hall for political dignitaries, a “soccer gym” for young men, other
community’s social activities, a business center for palm oil and kernels trade
(after the Civil War), and even housed both Biafran and Nigerian soldiers at
different times during the Civil War.

Uro Ogwe Ijo: This is another social club building constructed

about the middle of the last century. This social club traces its history to the
mystical goddess of the sea, known as “Mammy-water”, and her sea inhabitants.
The “Ijo Club” was a very popular club for men and women, and its music was
considered not only very pleasing to senses, but was believed to induce
aphrodisiac impulses in its listeners. The Ijo’s mega drums made of goat skins
with their bass and heavy mega sounds parallel the sounds of drums used in
Junkanoo festivities in the Bahamas, a caribbean island nation. An Azumini tourist
may have the opportunity to view the Ijo’s beautiful artisitic replica of ocean
creatures with their mami-water in masquarade form and its glass saucer
thrower/s by making enquiries of the masquarade keeper or dancer/s.

RoundAbout Tower: Symbolically, this tower represents

several crossroads. It intersects three states. At this tower is where the Abia,
Akwa Ibom and Rivers States meet and cross one another. The tower point is 15
miles to Aba in Abia State, 21 miles from Uyo in Akwa Ibom State, and 28 and 32
miles from Opobo and Port Harcourt, respectively, in Rivers State. On top of the
cone shaped roundabout tower stands a manilla (the ancient legal tender/currency
or money). The late Mr. David D. Dennar is widely credited for the design and
construction of this tower.

Ahia Waebule: “Aihia” means “market”, and “waebule” means a

“bull” (male bovine). This market nicknamed Bull Market, is believed to be the
oldest public market in the old delta riverine area. This belief may not be
unfounded because Azumini community was already established long before Igbani
(Bonny) and Opobo (Ubani) communities. This is evidenced by the fact that our kin
Opara Ndoli or Opara Asimini, whose real name was Asikunuma, passed through
Azumini to found Okoloma (present day Bonny) in 1310. Being an ancient market
place, trade at “aihia waebule” has evolved over the centuries, starting from trade
by barter, to trade by use of objects like manilla (the C-shaped metal) as money.
Aihia waebule could prove to be quite engaging, stimulating and invaluable to the
visitor, especially on market days. It is interesting to note that Asikunuma who was
the next blood kin to follow after our founders emigrated from eastern/central
Ijo (Ijaw) to found Azumini about the 1100s or early 1200s. It would not have been
out of order to call or nickname him first son of Ndoki or Azumini, never mind the
spellings (Asimini) used.
 Ahia Waebule was the center of commerce in sea food and products from the
riverine regions and dry goods/products from the inland and hinterland east of the
west coast of the Atlantic ocean (West “Afrika”). With Azumini a few more miles
removed from the actual Atlantic coast, Ahia Waebule’s importance diminished
considerably due to the full blown establishment of Bonny and Opobo as powerful
centers of commerce in all of delta region, and the arrival of white European
merchants along the coastal regions. However, Azumini’s strategic junction location
and blessings of its Blue River which directly flows into the Atlantic as a gateway
to Opobo and Bonny, still kept it ever relevant in commerce, and no less was the
case when the slave trade began and later supplanted by the palmoil/ palmkernel
trade. This market along with other such markets of the kind in “Afrika”
represent the epitome of what a typical traditional, non-industrial, virgin
community or village “Afrikan” market looks like. It is from markets such as Aihia
Waebule that modern day markets evolved, a place where willing sellers and buyers
bargained freely without duress or coercion in exchange of goods and services,
after man’s progression from just a life of hunting and gathering, first by barter,
then by use of objects like manilla (the C-shaped metal) as money.

Saint Thomas Anglican Church-Old

Tower: This Church building was first erected in the 1880s, just about the
same time or a few years after, the Church of England through Christian
Missionary Society (CMS) was established in Bonny from their Calabar branch of
1846. It was then a mud building, later rebuilt and expanded in size with mud brick
towards the end of that century. As Christian faith grew in Azumini and
surrounding communities, it was again rebuilt with cement bricks in early 1918. It
was later expanded and fitted with European style tower from which the church
bell hung. Stories have it that important Anglican/CMS church leaders including
Bishop Samuel Ajayi Crowder at one time or the other visited this personage as it
was considered one of the society’s significant missions in the Niger delta area.
Saint Thomas Primary School (National
Primary School): This primary school was one of the oldest
established primary schools in the South and Eastern Regions of Nigeria. It was
first named Government School, catering to the education and educational needs of
children from all Ndoki, inland areas of Umuahia, some Ngwa, Annangs, and Andoni
areas, including communities of Opobo and Bonny. The Azumini citizens did not see
the benefits of having primary school education like its surrounding neighbors and
its kin of Bonny and Opobo, even though the school was located in its soil.

In fact, legends have it that Azumini natives chose to send their slaves and
servants to school rather than their children. At the time, they believed school
was contemptuous and beneath them, saw themselves as masters to “nde mmoh”,
ngwa, ogoni, and did not believe the white man could teach them anything. They did
not think white man’s education was any big deal or would do them any good.
Azumini people felt quite blessed by nature with an abundance of fertile land,
strategic location, trading centers, beautiful navigable waters/rivers (case in point
the blue river cited unfailingly by both Abia state and Nigerian government in
tourist literature), abundance of seafood and other foodstuffs, brewing skills
(master brewers of ancient “afrikan” distilled gin called kaikai), wonderful climate
and tremendous insulation from natural disasters.
Later, this school was ceded to the CMS by the government, thus was renamed, St.
Thomas School. In the early 1900s, Azumini citizens relunctantly began to send
only their male offsprings to school. Female offsprings were kept away from
school on the unfounded belief that educated females would become wayward, not
marriageable, and possibly infertile. Of note, Saint Thomas Primary School has
educated and continues to educate several sons and daughters of Azumini, including
this writer.

National High (Secondary) School: This is

the highest educational institution in Azumini and a pre-civil war school, was quite a
popular one in then Eastern and Western regions of Nigeria. It was conceived by
the Azumini community in association with the Roman Catholic mission after the
Anglican mission failed to locate Ndoki Grammar School at Azumini . Azumini, in
its usual progressive spirit, offered vast amount of land to the Catholic mission to
entice to it construct and operate a high school in Azumini, with the community
further contributing most of the labor for its realization in 1964. Like almost all
schools ( at all levels) in South/Eastern Nigeria, this school has fallen on extreme
hard times, due to lack of maintenance, unavailability of resources of all kinds from
the government, who confiscated all schools after the war. This school is worth a
visit. At least, one should see all the bombs and bullet hole marks on the building,
ripped roofs and perhaps the shocking effects of these on one’s senses may call
for a quiet resolve to say never again to war.

Customary Court Building and Holding

Cell: Present structure of the court is right across from National Primary
School. The Customary Court system was originally called Native Courts. It was
part of the grand design by the British imperialists in their colonization efforts to
bring some structure and governance in accordance to what they have in their
homeland. It was another instrument to strike fear into the people, and coerce
them to comply with colonial instructions. To gain the loyalty of the chiefs,
kings/traditional rulers, the British labeled the courts “customary or native courts
system”. This label is a deceptive misnomer. Ordinarily, native customs would not
send one to jail for the felonious act of rape, rather the individual may just simply
be chastised in-house with some fines imposed. However, the court system allowed
for a much more severe punishment to be imposed on the offender/guilty, like
imprisonment for a long period of time as determined by the members of the
customary court. In the case of rape, a heinous crime, this was a good thing to
have. There is no question that the establishment of the local customary court
system did allow for a more disciplined society as folks were afraid to be sent to
“conpiter” (prison). The Azumini court has moved from place to place, like the
chariti hall, the dispensary, even the old mud infant block section of the primary
school until its permanent home at the present site was built in the early 1930s or
the 40s.

In fact, at the inception of customary or native court system, the DOS (District
Officers) used to adjudicate cases in consultation with the Paramount chief, who
the DO can override at will but respectfully did not, to avoid a difficult
administrative life the chief/s may create for him. Stories abound that former
Biafran Head of State, Chief Emeka Odumegwu Ojukwu, when he was an ADO
(Assistant District Officer) used to hold court in this court system, before he
went and joined the Nigerian army corps. I remember as a child, along with other
children, we used to be filled with curiosity as to how the inside of the holding cell
was like. But stories by those who have been involuntary guests in the holding cell
indicated it was a most unpleasant place to be. There was no doubt about this,
since, within the court yard one could sometimes smell the stench of human filth
oozing out from there. In those days, the Ezeweali (Paramount chief) used to be
the chair of the customary court, along with his four other village chiefs, plus a
court clerk and sometimes also an appointed court president or coordinator.

The visitor should be able to see court records, written in old long hand (beautiful
cursive handwritings no longer of this world). Also, the visitor should look inside
the old cell, as well as, observe the beaten down wooden gavel, and items pledged
by people in the form of bail bond (used in posting bail). The visitor would
thoroughly enjoy actual court if he/she catches them on the day the court is
sitting.

The Dispensary and Maternity

sites: These two sites are adjacent to each other and less than 100 yards
from the court house. Azumini was one of the earliest communities in Eastern
Nigeria to be blessed with these facilities in the 1930s and 1940s. They
represented the arrival of Western curative medicine. These facilities served
most of Ndoki and our surrounding ngwa and mmoh communities. There is no
question that locating of these infrastructures in Azumini increased its prestige,
standing, perception of self importance, improved its standard of living and
increased economic activities in Azumini. These buildings are architecturally solid
as evidenced by the inability of Nigerian military bombardments during the civil
war to topple them. One could still observe numerous bullet holes on these
buildings. Azumini, it will be recalled, was a major war front in Nigeria’s Civil War,
especially in 1968 to mid 1969.

P &T Building and Rural Water Tap

Project: Across the street from the Dispensary and Maternity Buildings
is the P & T/ Public Road Maintenance building and the government water scheme
project. While British colonialism has often been criticized for disrupting the
culture of the native population, it should, however, be credited for stressing the
importance of good infrastructure to the socio-economic development of
communities. The P & T/ Public Road Maintenance building remains a tangible
symbols or monuments of the efforts by the British to provide Azumini with good
infrastructure. The Water Scheme Project adjacent to the P & T building was
established in the late seventies by the Nigerian Military Junta. This project like
most other things in Nigeria never really served its purpose for more than a few
months after its initial operation of providing portable drinking water to the
citizens of Azumini.

Cottage Hospital: This community hospital is said to have come

on stream in the late 1950s, operated by one of our community’s freshly minted
English educated general medical practitioners, the late Dr. Dick Emuchay. This
hospital is storied to be one of those community achievements made possible by aid
from the World Health Organization, or some international development agency.
The establishment of this hospital elevated Azumini to untold prominence in
Eastern Nigeria, and made Azumini the envy of its kin -- Opobo and Bonny, not to
mention all of Ndoki, Ngwa and Annang. The visitor to this hospital may get lucky
and be shown the old forms of payments, like bicycles, sewing machines, brand new
jiorji wrappers, etc, that folks who were unable to pay cash used in compensating
the doctor and staff. While this hospital may have fallen on hard times, it remains
one of Azumini’s significant sites.

Azumini Waterside Settlements: This is a

quaint, warm, and welcoming settlement located about 2 miles from the city center
on Ndoki Drive/Port Harcourt road. It has about 1000-1500 citizens originally
from our kin communities of Opobo and Igbani (Bonny), who settled there since the
late 1700s or early 1800s. This community has a raw, natural beauty, and is
adorned with ancient zinc-style architectural buildings. Its swarming sand flies,
most noticeable on warm humid days, gives one the feeling of being on the ocean or
sea shore beach. This is a good tourist attraction.
The Palm oil Mill: This was one of the first two constructed
palm oil mills in Eastern Nigeria. It was constructed about 1940 by Eastern Nigeria
Development Cooperative (E.N.D.C.). This factory or mill represented the arrival
of modern technology of the time to Nigeria, involving the commercial extraction,
drilling, pressing and packaging of oil palm products and its kernels. Of course, the
increased demand of this raw material for ongoing industrial revolution and
industrial uses in Europe accelerated the expansion of this mill and subsequent
construction of other mills in Nigeria. The establishment of the oil mill in Azumini
derived from factors of strategic advantage. First, the basic raw material, the
palm trees that produce the oils and kernels, were (and still are), in abundance in
Azumini and surrounding areas. Second, Azumini is situated at a strategic junction
that makes for easy flow of commerce to and fro riverine /inland areas. A Visitor
to this site would be amazed at the old world technology and would delight in
sucking on the juicy palm fruits and sugary tasting seeds of the palm kernels.

The Azumini Blue River: To many, this can be

considered the crown jewel of Azumini’s tourist sites. Certainly, the blue
river was one of the major reasons, or perhaps the major reason, why our
Azumini ancestors settled in the present location we now know as Azumini, after
they left their original home in central/eastern Ijo (Ijaw). The blue river’s
significance as a tourist attraction can hardly be overemphasized. Its tourist value
is recognized, and promoted by Nigeria’s tourism industry as one of the 70 tourist
sites in Nigeria. Also, Abia state lists it among the first two of its state tourist
sites. Worldfish Center-Fishbase Project located all the way in Philippines have
used this river for its research with some noted success. An International
Primates Conservation group made a very telling discovery of a once considered
extinct primate called C. Sclateria primate on the banks of this river.

The river basin and its surrounding distributaries provide an important naturally
rinsed gravel stones as raw material for a glass industry located in Aba, Abia state.
Watch the kayaking on the rapidly flowing river in some sections. Enjoy the
luxurious near-pink fine sand beaches, paddle your canoe naturally in a majority of
the length of the river in a cool naturally rose-scented refreshing river air
smell. This explains why Azumini’s blue river is listed in one of Nigeria’s tourism
sites as “Azumini Blue River Rose”. Fish to your heart’s delight, a variety of
consumable fish species. The river color appears as sparkling blue aqua marine (like
the beautiful Caribbean sea of the Bahamas). One could see all the way to the
white sandy bottom of the river several feet deep, even under moonlight.

One could never behold a more beautiful sight of nature especially when the
bright sunlight glistens on this river, it is pure immaculate. Take a dive by
throwing into the river a quarter and go retrieve it, you would enjoy the acrobats
of the native boys doing this. Just spread into the water a few quarter
coins. This river mostly has remained as virgin as it was when our forebears came
upon it. Legends have it that on some rare occasions on a bright sunny day the
“Mamiwater” (Mermaid) can be seen splashing in the beautiful river.

The Fishing Industry: This site can be accessed through

the unpaved road (uzor obukuo) on the left side of Ndoki Drive/Port Harcourt
Road, about a quarter of a mile from the main gate of the Community (Cottage)
Hospital heading west, or with a boat/canoe going downstream the Blue River,
about 2.5 miles from the bridge. It was established by an enterprising European
fishing expert about the middle of the last century, to grow and harvest assorted
fish species for both local consumption and commercial external markets. Azumini,
reputed for its progressive spirit, readily obliged land by the Blue River Bank for
its location. It was particularly a welcome development at a time the government
of the day was encouraging and providing incentives for light industrial commercial
development/enterprises. The location of this industry encouraged the further
development or expansion of beaches within its limits, which still
remain attractive rest areas and mini resorts for the tourist/visitor. The visitor
would be quite taken in by the incorporation of ancient fishing endeavors and
modern fish farm technology.

The Hill (Ugu): The Azumini Hill, which is also commonly referred
to as Umogo or Ugu-Umogo, provides quite a breathtaking view from atop to look
down the low lying beautiful valley of Azumini. In fact, this hill is the only known
significant hill in all of Ndoki, since Ndoki is basically known as fertile low lying or
flat land. It has been storied that this was the forebears’ extended rest place
from where they looked down the hill and saw the golden blue flowing river and rich
fertile flat land/valley. Coming from the islands of the Atlantic and delta in search
of arable land, there was no further convincing them that they have come upon a
very special land, thus they came down the hill and crossed the river by a couple of
feet and settled enmasse as far as the eye could see. Thus, the community by the
river (as name implies, AZUMINI) was born It used to be an incredible sight to
watch young men play dare devil games by speeding downhill on their bicycles or in
mock competition, especially, with big lorries. Go over there, you might be
tempted by our native kins of Umogo village (another Azumini extended village)
with a bite or two of sweet juicy African Mango and its like specie called Ujuru and
a glass of succulent palm wine.

Monuments: We now turn around from the westward tour back to

central/southern Azumini and view some prominent monuments. The practice of
immortalizing, to a reasonable degree, the physical likeness of great men of the
community/clan or tribe through erecting their statues has a long tradition in
Nigeria. Some arguably believe that this tradition is peculiar to the peoples of
Rivers State/Bayelsa state, namely, Bonny, Ndoki(Azumini), Opobo, Kalabari,
Okirika and Izon. In furtherance of this tradition, the people of Azumini have
erected several monuments or statues to honor and immortalize their kings, chiefs
and other distinguished sons. Given the proliferation of statutes and monuments in
Azumini, we shall, on grounds of parsimony and relative significance, highlight only
monuments erected in memory of Azumini’s past rulers. It is necessary to add that
only a few of Azumini’s past kings have statues erected in their memory. Below are
statues of our past rulers.

Chief Ben Ubani statue: The statue of Chief Ben Ubani, is located in Azumini
founders’ village of Uhuntankuruku (Uhunta) at uhu Ekueme, about 1.5 miles from
the tesioni (station). Late Chief Ben was the Traditional Ruler, The Paramount
Chief, Eyeweali of Azumini and Ezeweali of Ikuoriator-Ndoki group of nations
(communities or tribe). He was a descendant of the original founders ( Belle Okwo,
Okwo Bello, etc) of Azumini and the fifth and longest reigned monarch in recorded
royal history. He died in 1976 after 45 years reign an estimated age of 106 years
(although the inscription on the epitaph was incorrectly written by the sculptor, as
95 years. At the unveiling of the statue when the error was discovered it was too
late to do anything, so it stands as thus).

His era to most is still considered the golden era of Azumini, due to the
unprecedented economic prosperity/developments, socio-cultural development or
enhancements, inter/intra villages peace and love (citizens had no fear being
poisoned or destroyed with juju by drinking from the same cup with each other),
Azumini’s growth in standing and prominence/prestige amongst its neighbors, all of
Ndoki tribe, and then Southern Nigeria (as we had students from Igbo and Yoruba
lands attending National High). It was a relatively peaceful time with our
tenants/guest farmhands—the Annangs (mmoh), except until after the civil war
(1970) to the end of the century, when these people became very troublesome,
provoking and making diabolical and irrational claims to ownership of Azumini lands
where they were allowed to settle in good faith and human love by our forebears.

Chief Marcus Feyi Waboso statue: The statue of Chief Waboso is located in
the new Feyi Waboso’s compound, about 200 yards from Aihia Waebule and tesioni
(station). Eze Waboso as he was fondly called was a medical doctor by training,
trained in England in the 1940s/1950s or so. Eze Waboso was the immediate
successor of Ezeweali Ubani to the throne of Azumini nation. He ascended the
throne on the right of succession specially granted to Okoroma village only by the
founding family, Uhunta village (which before this new law or concession to
Okoroma was the only family village of Azumini that can rule or ascend to the
throne of kingship of Azumini) in consultation and by concurrence of the entire
villages of Azumini nation as duly established in the early 1900. His era or reign
which can be considered the renaissance era of Azumini was cut short by his
untimely demise at a young age of sixty something or so. He was instrumental in
bringing the former Nigerian Head of State, General Babangida to Azumini in early
90s to witness the devastating effects of soil erosion on Azumini lands and the
socio-economic life of the citizens, which resulted in an on-the- spot authorization
and release of funds by Babangida for repairs and combat of this menace. By
third world standard, his residence should be of interest to the visitor.

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