The Sun News Online

Welcome to Asaba, capital of Delta State, Nigeria’s fabled Big Heart. Although Asaba is centre of oil-rich Delta State, its peripheral geographical location means that in terms of proximity, this settlement on the west bank of River Niger is closer to the ever-bustling Anambra State market town of Onitsha than most parts of the political entity for which it is core.

Any one, who has travelled from the western end of Nigeria to the eastern parts via the Benin-Onitsha-Owerri Road, must have encountered Asaba.

But, even after plying this route, don’t think you know this settlement, for Asaba metropolis lies several kilometres to one side of this East-West corridor. Whatever the case, some people view Asaba as being synonymous with the bridge over the Niger River linking Nigeria’s southwest to the oriental parts.

Although the Anambra traders’ hub of Onitsha also fits that bill, in many ways, Asaba truly is a bridge in both real and metaphoric contexts. In deed, Asaba does not only represent a physical access, it is also a genealogical web connecting Nigeria’s defunct three regions of East, North and West. This link stems from the ancestry of Nnebisi, now widely regarded as father of Asaba. Nnebisi was the offspring of an Igala Prince, Onojobo, and a lady from Nteje.

The Igbo settlement of Nteje lies in Anambra State, while the Igala people hail from Idah and environs in Kogi State, located in Nigeria’s Middle Belt. Evidently, Asaba is therefore not only a mechanical bridge between the east and west but also a spiritual umbilical cord binding Nigerians of the austral climes to their cousins on the higher altitudes.

Igbo amagh’eze is an Igbo adage, which alludes to the republican disposition of our Ndi-Igbo kiths and kin. However, there are some Igbo communities, where the kingship institution is very strong, long-standing and much revered. Asaba is one of them, and the title of the paramount ruler of this Delta community is Asagba of Asaba. The incumbent Asagba of Asaba, Obi (Prof.) Chike Edozien, is the 12th occupant of that throne founded by Nnebisi. The Asagba’s stool rotates among Ezenei, Ugbomanta, Agu, Ajaji and Onaje. These are the five clans of Asaba, named after the grandsons of Nnebisi in order of seniority.

However, this settlement’s original quarters include others: “There are as many as nine original clans of Asaba,” we were told. In fact, sources indicate that long before Nnebisi was born and found his way back to his father’s homestead, Asaba was already occupied.

Myths and realities of Asaba Culture
Welcome to Asaba, home of decent and proud people. Asaba’s aborigines set much store by education, and their monarch is one of the few retired academic dons occupying a respectable traditional stool in these climes. Although Asaba throws up a relatively high density of scholars and Christians, traditional beliefs are still strong in this community, where the unfamiliar could easily run afoul of established mores. Believe it or not, in Asaba, it is taboo to hold a bag in both left and right hands at the same time inside Ogbeogonogo Market.

Ogbeogonogo is possibly Asaba’s largest emporium, and inside this commercial arena, even if you had a dozen bags with you, all the carriers must be held in one hand. You could carry some on the head or shoulder, but on no account were both hands to be occupied simultaneously.

Furthermore, in some quarters, Asaba indigenes also forbid the eating of alligator and python meat. Truly, one man’s meat is another’s poison. However, Asaba is not immune to cultural diffusion, which has taken its toll on these parts, too. As a result, some Asaba natives now savour the flesh of alligator and python, though in secrecy, a source confided.

Another one: Ogbono (Duka nut) is not sold in markets across Asaba. No one sells ogbono in Asaba because it is taboo to eat that seed. Oral tradition has it that ogbono was banned after soup made from that foodstuff brought embarrassment to this town. As the lore goes, ancient Asaba had an unequalled dancer. Such was this woman’s dexterity on the floor that people from other villages near and far used to hire her services at great cost to entertain at their ceremonies. But during one of her terpsichorean outings, the woman elicited much more applause than she had ever recorded.
Sadly, she would later discover that the noise was more of a jeer than cheers.

The unfortunate performer subsequently learnt that the crowd’s excitement derived more from the messy smears of ogbono soup on her regalia, which should normally be a stainless white dress. Called Akwa ocha, the local’s traditional fabric is a spotless and sparkling white textile. On the dancer’s return to Asaba, the elders decreed that henceforth nobody should eat ogbono since that crop brought a telling humiliation on their community.

Although the ban on consumption of ogbono is binding on all natives of Asaba, non-indigenes find a helping hand in some hawkers, who roam offices selling ogbono concealed under wraps and hidden inside deep bags. To further cloud the identity of their forbidden fruit, these hawkers have re-Christened ogbono. The foodstuff is now called okro-enu, which translates as high-altitude okra. With that, it is believed you can eat ogbono without offending the gods. After all, you ate okro-enu and not this forbidden fruit of another kind.

Another myth surrounding ogbono is one which has it that the leaves of a certain ogbono tree never drops into the River Niger, even though that plant stands along one of this stream’s banks. Locals insist that even though this tree actually leans towards the River Niger, its leaves have never fallen into this river.

Asaba’s long list of fascinating fables includes the lore of Oje-Ife, whose commemorative monument stands at the Federal Medical Centre Roundabout. Some indigenes say that Oje-Ife was an albino, while others hold the view that she was a princess and the only female child of the founding Asagba, Nnebisi. During a biting scarcity of water, occasioned by a great drought, Asaba people used to go to core Igbo areas to fetch drinking water. In the process, many natives of Asaba were captured and sold into slavery. Disturbed by this development and desperate for a way out, Asaba elders consulted their oracle.

The oracle subsequently prescribed the sacrifice of a virgin maiden, if the locals wanted water to flow in their town again. This tale, which is evocative of Princess Inikpi and Iya Ijamido of Idah and the Ogun State town of Otta respectively, has it that of all Asaba parents, it was Nnebisi (or was it Onishe or another figure altogether?), who put his/her only child forward as sacrificial animal to end the community’s woes. As soon as the virgin was offered to the gods, a big river sprang forth, and Asaba indigenes never had cause to wander faraway for water again.

Curiously, this narrative does not explain if that source of water was the River Niger. And, where it was not, what happened to The Niger at that time? Be that as it may, for making the supreme sacrifice of giving up her life to save her community, a commemorative statue, surrounded by a water fountain now stands in Oje-Ife’s honour in Asaba.

Interestingly, some sources credit another deity, Onishe as the one that saved Asaba at its most trying hour. In deed, there seems to be a mix-up over the roles of Oje-Ife and Onishe. Whatever the case, there is no doubt that countless Asaba natives believe strongly in the efficacy of either deity or both of them to solve certain problems. This is why clay bowls loaded with offerings litter the soil around Oje-Ife statue. At Onishe Shrine, the situation is similar. In fact, when we called on Mr. Okey Onishe, Chief Priest of Onishe Shrine, the man could only spare a few minutes to speak with us, as he had clients visiting from Edo State to attend to. The chief priest had no doubt whatsoever that Onishe can make the poor rich or make a mother of a barren woman, among other solutions.

The arrival of albinos without toes
Oral tradition has it that a priestess of a local shrine had prophesied that Asaba would witness the arrival of albinos without toes. It wasn’t long after this prediction that white explorers anchored alongside Asaba. Apparently, these albinos had no toes, because the shoes on their feet covered these extremes of the lower limbs. Subsequently, the Lander Brothers (John and Richard) also landed in Asaba in 1830.

However, the first evangelists from the Church Missionary Society (CMS) to set foot on Asaba arrived in 1875. Nine years later, clerics from the Roman Catholic Mission (RCM) also brought the gospel to Asaba. Within a short period, Christianity would sweep Asaba, but that is not to say that local deities since went out the window.

A review of traditional festivals in Asaba sheds more light on the vivacious existence of many a local deity. For example, the living of Asaba feed the spirits of their deceased mothers during one observance known as Olia Oma. At least one day of the year is set-aside for Olia Oma, which also connotes curtains on the harvest season.

Evocative of Homowo, an annual festival, during which the Ga, aborigines of the Ghanaian capital Accra, fete departed relatives with Kpoin-kpoin, Asaba natives also feed the spirits of late mothers during Olia Oma.
In fact, a similar festival called Aja, which takes place in August, every year, usually precedes Olia Oma. Aja Festival does not only flag off agricultural harvests; the fiesta, whose name translates as Sacrifice, is also held to appease local deities.

There is also another indaba, called Ulo, which takes place in July. Ulo is a cleansing rite to ward off illness, vicissitudes and expel evil spirits from Asaba. Asaba fiestas also include Ekwensu, a five-day affair in which each of the town’s five quarters has its day. Ekwensu, also known as Ine, features quasi-martial performances possibly recalling Asaba warriors’ gallantry during wars in ancient times. Asaba people also celebrate the New Yam Festival or Iwaji. Usually, Iwaji takes place in September and throws up each community farmers’ prowess, through the abundance of yam harvests.

More on Onishe, Akwa ocha etc
Mr. Emmanuel Oyemike Oduma, Head of Research Department, Delta State Council for Arts and Culture, re-echoed the myth of the duka (ogbono) tree, whose leaves do not drop into the Niger, even though that plant’s foliage areas lean over that water’s surface. Mr. Oduma said this particular duka actually serves as an umbrella over Onishe Shrine. “Onishe is a river goddess and Omu is the name of any priestess of this deity. Adherents believe that during the Nigerian civil war, Onishe’s intervention prevented the extermination of her worshippers, the Asaba people,” Oduma said.

This is one of the reasons countless Asaba folks, especially women, still look to Onishe for favours, Oduma intoned. Oduma again: “Those that go there (to Onishe Shrine) for favours, and all practitioners or worshippers must be clad in white,” and Onishe is personified by a woman wearing Akwa Ocha.

This head of research stressed: “The potency of Onishe is based on empirical evidence. We hear that failed businesses have been known to recover and there are many reports of barren women that found fruit of the womb, after consulting Onishe.” Such is the reverence for Onishe, that some locals would tell you that this deity actually ordered Asaba people to stop eating ogbono.

A fence of cement blocks with a white-painted gate cordons off Onishe’s Shrine, which stands along the local coastline. The residence of Mr. Okey Onishe, chief priest of that shrine, is located a few minutes’ walk from that altar. One way of getting to this temple of traditional worshippers is via Marine Road, which is off Nnebisi Road in the Cable House area of Asaba.

Asaba as melting pot
Welcome, once again, to Asaba, the classic melting pot of cultures. Asaba boasts a number of Moslems, who co-exist with Christians peacefully. Interestingly, members of both faiths also live amicably amid traditional worshippers. Although the population is predominantly Igbo-speaking, the inhabitants of Asaba include a large number of Ijaw, Isoko, Itsekiri, Urhobo et cetera as well as an increasing number of ethnic Fulani, Hausa and Yoruba people.

Decades ago, a census exercise put Asaba population at roughly 57, 000. A latter-day headcount indicated that Asaba, which evolved from Ahaba, was home to almost 124, 000 inhabitants. However, www.asaba.com, a website founded and operated by the Dallas, Texas, USA arm of the Asaba Progressive Front (APF), puts Asaba population around 500, 000. Whatever the case, there has been an exponential rise in this town’s population over the years. As a result, many residents have been groaning under acute housing scarcity for a long time.

Amenities
More than 16 years after the creation of Delta State, scarcity of residential accommodation remains a crippling problem. Aside congestion, occasioned by concentration of civil servants drawn to Asaba by virtue of its place as Delta’s political hub, the situation is worsened by the proximity of Onitsha to Asaba. Countless settlers have been attracted to the Delta State capital by its very peaceful ambience and relatively low crime rate. One of the consequences of this influx of settlers and tourists is that rentals have literally shot through the roof. In Asaba, a month’s rent for a room is between N2, 000 and N2, 500.

To worsen matters, landlords demand two years’ rent paid upfront. A studio-styled accommodation (called ‘one room, self-contained’) could draw anything from N6, 000, aside the now customary two-year deposit. A two-room affair costs between N7, 000 and N10, 000; depending on the location and landlord’s greed, while the cost of a three-room apartment could set one back N10, 000 per month. As if that fee was not back-breaking enough, the prospective tenant is also required to cough out two years’ rent in advance. Painfully, all these prices do not include the so-called “Agreement Fee.”

Despite the enervating costs of renting a house, people continue to pour into this town, which Oduma aptly described thus: “Asaba is a growing community with massive commercial and cultural potential waiting for exploitation.” In spite of its relatively small land area, the Delta State capital boasts numerous tertiary institutions: These include a campus of Delta State University and a Federal College of Education (Technical), aside numerous vocational schools, all of which translate into an ever-growing population.

National Museum Asaba
Like other state capitals, Asaba hosts a National Museum. The Asaba station of the National Commission for Museums and Monuments (NCMM) is located inside a house named in honour of Mungo Park. Prior to January 24, 1997, Mungo Park House was under the control of the now defunct Bendel State and subsequently, Delta State government.

Until 1997, the building variously served as headquarters of the state Water Board, Sports Council, Maternity and Asaba Urban Development Office, among others. Conscious of the house’s historical significance, the NCMM put in a formal request to take over the structure for protection and development into the local hub of the National Museum in Delta State.

Mr. John Oluwasegun Ogundele is Curator of Mungo Park House, which curiously, has not yet been declared a National Monument, despite its relevance. Mr. Ogundele, however, assured that efforts were in progress to designate the house as one.
It is worth noting that the famed British explorer, after whom this house is named, neither lived there nor got to Asaba in the first place. In any case, the building was acquired by the NCMM in 1997, and Ogundele, who assumed duty as Curator of National Museum Asaba in February 2001, said the founding head of that station was Mr. S. O. Imoumore (now deceased). Prior to his posting to head Mungo Park House, Ogundele had served at National Museum, Owo for 13 years, from 1988 to 2001.
Currently, the Asaba station of the NCMM is manned by 37 workers, against a former workforce of 45: Eight of that outpost’s personnel were among the roughly 1, 000 museum’s staffers affected by the Olusegun Obasanjo Presidency’s large-scale retrenchment exercise.

As to what he had managed to achieve since taking up the mantle of leadership at Mungo Park House, Ogundele had this to say: “We have succeeded in building a Craft Village and Museum Kitchen, which became operational before the end of 2007. This was timed to coincide with the 10th anniversary of National Museum, Asaba.”

The crafts centre features objects of carving, weaving, pottery, batik and so on, and aside helping people to acquire the skills of making these artefacts, the products are also displayed for sale. Ogundele added that the Museum Kitchen was conceived to project nsala, banga, starch and other delicacies, which make up the indigenous cuisine of Delta State people.

Furthermore, since Ogundele’s arrival at Asaba, that museum has been organizing seminars, almost fortnightly. At such fora, topics relevant to each department of the museum; research, publication, educational services and training, administration and supply, finance and accounts et cetera are thrashed. “This has helped to keep all of us abreast of trends and discoveries in the industry,” the curator enthused.

Although Ogundele admitted that it was difficult to achieve much between late 2006 and late 2007, due to want of funding, the curator was, however, optimistic that with current developments at NCMM headquarters in Abuja, the only way was up for both the Commission and its workers.
Meanwhile, a pictorial exhibition has been running for months at National Museum, Asaba.

This exposition features some 43 pictures, predominantly portraits of traditional rulers. The display opens with the photo of the Asagba of Asaba, Obi (Prof.) Chike Edozien. Other portraits include those of HRH Goldring Enebeli Ugbome II, Igwe of Ekpai, traditional ruler in Burutu LGA; HRH Ebelle II, Ovie of Agbarha Kingdom, who was installed on April 15, 1981. Also among the portraits of Delta State traditional rulers displayed inside the bays of Mungo Park House are those of the incumbent Dein of Agbor, HRH Obi Kiagborkuzi. This royal personage was decades ago listed in the Guinness Book of World Records as the youngest monarch worldwide.

Other kings, whose pictures adorn this museum’s gallery, include HRH Ogiame Atuwatse II, Olu of Warri; Obi Okeze Okonji of Okpanam and HRH Pere Samuel Perekeme Bigbovogha II (JP), Remil Pere of Ngbilebiri Mein.

Mungo Park House
Mungo Park House stands behind the Delta State Library complex, which is itself overshadowed by a court located along Nnebisi Road. Although Mungo Park never got to Asaba, let alone live in his so-called House, the British colonial authorities decided to name the structure after the famed explorer, who had drowned very far from Asaba, at Bussa, near Jebba, after his canoe capsized, following collision with The Juju Rock.

Mungo Park House arose out of the Royal Niger Company’s need of a warehouse. Although it was constructed for a store, that structure would later serve as consulate of the British Crown in Nigeria. Built in 1890, Mungo Park House is another classic example of architectural style in pre-independence Nigeria, especially in the littoral areas.

Eleven cylindrical columns support one length of the building, whose walls are made of corrugated metallic sheets, whereas the decking is entirely of wood. Four or five very wide windows open up one side of the building for ventilation. Unfortunately, signs on many parts of the exterior show that unless urgent efforts were made to rehabilitate it, the building would come apart in the near future. Sadly, the state of Mungo Park House is evocative of the poor management of Nigeria’s monuments and heritage sites.
Although admission to Mungo Park House is free, the authorities welcome voluntary donations from viewers. Aside Mungo Park House, the NCMM also operates another outpost in Asaba inside the local Federal Secretariat complex.

Where to stay
Asaba boasts numerous hotels and lodges. Without any doubt, Grand Hotel is number one, but this town offers several other good hotels as well as modest ones. Asaba’s other lodges include Nelrose Hotel as well as the following hotels; Sunrise, Posh, Calvary, Crystal, Larryville, Fonik Frank et cetera along or off Umuaji King and Ajaji King Streets. Ajaji King is where the Delta State Council for Arts and Culture is located, while Umuaji is where Abu-Ato Primary School, which was established in 1878, stands, around the perpendicular, where Umuaji makes a T-Junction with Nnebisi Road close to Ogbeogonogo

Modern Market.
A good number of Asaba hotels can also be found along or around Ezenei Street, which holds the Anchor Point (AP) of the local chapter of the National Association of Seadogs (NAS) as well as Enotel and Vinelo Hotels, not to talk of another eatery known as Lumco Restaurant and Bar. Other hotels along Ezenei or nearby include Lone Palm Hotels, Peoples Club Guest House and Bar, and Hotel

Sovitel.
There’s more where these came from, for Asaba throws up quite a great deal more than immediately meets the eye. Interpretation: It won’t be long before we revisit this settlement of lovely and sincere people again.