History of Amassoma
The Ogboin Kingdom
Oral tradition has it that the name
of the founder of Ogbion
Kingdom is Akama.
He was one of the son of Izon (Ijaw). History has it that the Ogbion was
in the company of his father on a search mission when at Agadagbabou, he
decided to leave his father and the entourage to start a new life. He told
his father Ijaw, that he want to stand on his own. As a result of his
decision, he gathered his family and left for an unknown destination after
receiving his blessings of his father Ijaw.
He journeyed through many areas and
finally settled at the bank of a big lake at Orubiriobabou after discovering
the forest to be quiet and beautiful flowers and full of food stuffs growing
from the ground, fishes and animals. It was at Orubiriobabou that he
Akama finally settled, built his house and kept his garden decorated with
flowers and coconut trees. He also kept his juju/god under a big bush
mango tree. The meaning of mango tree in Ijaw dialect means Ogbointen and
Ogboin means mango. The name Ogboin is title of Akama the founder of
Ogboin.
However Ogboin became the name of the
god of Akama. He has five sons, three of which are the founders of towns
that made up the Ogbion kingdom. The names of three sons and the towns
founded by them are as follows :
- Akama (jr) - Founder of Otuan
- Oboro - Found of Amassoma
- Epai - Founder of Amatolo town
All the five sons were living with the father Akama until a
dispute separated them. The father asked the five sons to go and kill an
animal known as WAAN (HARB) for him to use as sacrifice to his god. All
of them went to the bush in search for the animal, Hare. It was one of
the younger son by name Ogbono that killed the animal, and brought it to his
father Akama. Akama did not wait for his elder son to come before he
sacrificed it to his god and use the rest to prepare food and gave the food to
his children. All the children were present with exception of the first
son for the meal. When the oldest son arrived he was told of what
happened and his father gave order to carry out the share of the Akama (jr)
food, drinks to him, when they brought him the food, the head of the Hare was
not found.
As the eldest son of his father, it was his right to eat the
head of the animal. Traditionally in Ogboin kingdom. It is the
eldest son of both the father and mother that eats the head of animal that is
killed and use to prepare food. The eldest son then asked of the head of
the meat but his father could not give account of it again. It was a
terrible matter. Thereafter, he grew annoyed and caused misunderstanding
with his father. He spoke unpleasant words to his father as a
result. The father then looked for the head of the Hare but it was
nowhere to be found. It was due to this misunderstanding that made the eldest
son, Akama (jr) to take a decision to pack away from the fathers garden and
began on his own. He said that his father did not love him other wise he
would have sacrificed the animal in his presence. This the rest children
followed up too, when their most elder brother had made his intention
known. They now left their father and each went his owns way to found
their own town and village.
The occupation of the people of Ogboin Kingdom
in ancient time were fishing, animal hunting, palm cutting. Prior to the coming
of the white-men, these were their occupation. During the colonial period, the
Ogboin’s did palm oil business or trade with the British. Christianity is one
of the religions of the people today but when it was introduced at first, it
was rejected out-rightly. But gradually the teaching of Christianity started
making a lot of converts.
Culture
- The people of Ogboin Kingdom believes that God is the creator of the heaven and earth, but there are other smaller gods which he uses to run the day to day activities of the earth.
- The name of the creator is Oyein.
- here also have firm belief about the water spirits and bush spirits
They belief in their existence and powers over some happiness
in the clan. They have Bekena-owei. It is believed that this water spirit
brings riches to the people of the clan for this reason, he is worshiped all
the time. Benikinemu is yet another water spirit that is worshiped in the clan by
it adherents. For instance if somebody steal your money, all that is needed is
to look for a coin, go to the river, all the name Benikinemu and swear, after a
couple of days or there about, Oral tradition has is that the thief will either
confess or die. The existence of Bush spirits are guarding the entire clan from
any external attack. The Chief bush spirit of them all is Adegbe. It is
believed to have control over all the other spirits in the clan. the Priest of
Adegbe is the Priest of all priest and he is called “ODOU” meaning our father.
Oral traditions has it that Benikurukuru, Osuo-owei, Adiba, Oweitaragba, Agbe
etc are all bush spirits that are worshiped by different Priests and their main
duties is to protect the people of the kingdom.
The entire kingdom is a whole unit does not have festival but
Amassoma, one of the towns of the kingdom has a major festival that has
attracted a lot of attention both locally and internationally. The name of the
festival is Amassoma Seigbein Fishing & Feasting Festival. The meaning of
Seigbein is “Throne away evil”. The origin and development of Amassoma Seigbein
can be traced to Oboro the founder of Amassoma. After his death, that attracted
physical condolences, the community was influenced to contribute into a common
treasury so as to take care of visitors and sympathizers. Coincidentally, it
was a period of harvesting new yam. Thus women donated baskets of yam while the
men donated palm oil. Fish was need for the diet to be complete. As a result
men and women of the community decided and went for a successful fishing
expedition at “Oubulu” a long narrow lake located at southeast of Amassoma. The
situation culminated into a colourful feasting ceremonies.
A second fishing expedition was carried out in honour of
Oboro in a wonderful second burial without a common treasury. Owing to its
success, the people believed the spirit of Oboro and Oyein (literally our
Mother-God the creator) blesses their harvests. Thus the practice of animal
fishing expedition and feasting was established. Further, the festive period
also coincided with a period of purification, a period of nesting after
intensive farm work, a period of forgiveness and a period of marry making.
As a result of certain physical and socio-economic factors
affecting fishing expedition in the Oubulu, the festival site was relocated to
the present lake called Ogugubulu (creek) directly opposite the community. The
Ogugubulu including its inlet and outlet area is usually reserved for a
reasonable period with community restrictive laws. This prevents people from
tempering with it. A date is fixed or set aside for the festival after
traditional rituals. On the day of the festival, either ends or outlets of the
Ogugubulu are blocked with mats weaved or made of bamboo and raffia. Every
interested member of the community, residents or visitors alike prepares, their
fishing gears and get set in their canoes at the community, ready to take-off
to cross in a very colourful competitive race to the lake. A first canon shot
signals the take-off. Thereafter participants take positions at strategic
places in the lake fishing commences with a second canon shot. Other
participants as well as observers get into the lake and adjourning island with
colourful dancing parades, fanfare and pick nicks.
The festival proper takes place in the months of May to June
but mostly in the first week of June and spans for a period of one of two weeks
due to its added and colour activities. The festival is usually organized by
each compound on rotating basis. Highlights of the festival include fishing,
harvesting of new yams, feasting and exchange of gifts and visits other
activities which make the festival elaborate include traditional dances such as
Egbelegbele, Okesonomo, Agene, Anyanma, Adita, Masquerades, Wrestling, Swimming
competition, firm shows and soccer. The last day of celebrations at the
festival is rounded up with gun shots by men toward the down stream of the
community. Women on the other hand round houses with flames and burning embers
of fire thrown into the river at dusk – throwing away evil”.
The people of Ogboin kingdom believed in Yibi (Divinities)
meaning to find out what is behind a person’s misfortune. It is also use
to know the problems that is affecting kingdom so as to appease the gods.
Duamabou (Afterlife) is yet another religious belief of the
Ogboins – Duamabou is a place where any person that dies goes to. When a
man dies, after the second day. (in the third day) of his death, all his
children, wives and relations below the dead man’s age will have to shave their
hair in the name of the dead man, then if it is a woman, the shaving of the
hair of her children with exception of her husband will be shaved on the fourth
day. It is believed that the dead person will use the hair that his been
shaved as money in the other life. So the more the hair’s, the more money
that the dead person will have there.
Ancestral spirit is also believed in by the Ogboins. At
the end of the year, food is usually prepared. Porridge is prepared and
served in seven plates. One plate is usually poured on the ground or kept
for the ancestors to come and eat it. This is done to feed the ancestors
in the period and to seek their blessings.
Fiyebobebe (Destiny). It is believed that everybody
have it won destiny immediately after conception. So anything that
happens while one is alive until death, it is believe that it has been destined
to happen. The Ogboins also divines to look for some destiny and where it
is bad, through one sacrifice or another, this Fiyebobebe can be reversed.
Oral traditions has it that the people of Ogboin Kingdom
believed in the traditional system of marriage. The Ogboin’s has three
main types of marriage that is still practiced today, they are the Bere system,
Ikie system and the Opu-ikie system of marriage.
In Bere system, the wife married with large amount of money
of money ranging 50 pounds to 100 pounds in the late 1960s and early 1979s,
children born out of this system are the sole hairs, and custodians of any
traditional, family or communal properly up till the 1930s, the paternal family
gave only children of this category education.
The Ikie system of marriage, a wife is married from the
locality where the father does not give out his daughter as in the Bere
system. It is difficult in the Ikie system for a father or mother to give
our their daughter as a the Bere system unless both or them mutually
agree. The maternal uncle of the daughter can give out his sister’s
daughter in the Bere system after agreeing with the father. In the 1970s,
the Ikie system required about N27.70k (27 naira 70 kobo) with other ceremonies
to make the marriage legal. However, the marriage ceremonies are
important and the bride price may be paid in installments. Occasionally,
only part is paid as people find it difficult to afford. In some
cases, children get grown up before dowry is completed. Offspring born
out of the Ikie system of marriage were chiefly matrilineal.
In the Opu-Ikie system of marriage, the male offspring belong
to the father while the female offspring where matrilineal. The bride
price was higher than what it was in the Ikie system but lower than that of the
Bere system.
On inheritance, the Ogboin’s have two processes that are
involved culturally. The first process is called Tiridu-diye. Few
and less important properties of the dead is shared with everybody that id
around at that time. The next process is called Waridu-diye. This
is sharing of the dead man property’s within the immediate family members alone.
The ogboin’s has a standard traditional government in place
that ensure peace and harmony in the kingdom. The various categories of
leaders that ensure the smooth running of the kingdom are as follow: The
Ibenanaowei, the king of the kingdom. He is the custodian of the culture
of the his people. He has authority over all the communities of the
kingdom next on the category is the Amanaowei. These are paramount rulers
in the various towns the makes up the Kingdom. They are to control their
various towns. Each town is divided into quarters and all the quarters
are headed by quarter Chiefs called Birinanaowei. The quarters are in
turn divided into compounds called Pele. Each compound is headed by a
compound Chief who is to control the members and inhabitants of that
compound. The Ibenanaowei (King) also have his council of chiefs which is
being chained by him. The council of chiefs is the highest decision
making body of the kingdom. All this levels of leaders are placed in
office of election. Previous king of Ogboin kingdom are as follows :
- HRM King Zumotengha Efeke
- HRM King Joens Ere
- HRM King Oweipa Johns Ere III JP (currently on seat)
The traditions of Ogboin kingdom is been carried down from
generation to generation through books that have been written about the people,
Oral stories telling.
Before the advert of pharmaceutical
medicines, the people of the kingdom treat themselves using various means some
of them are through herbs, massaging, when the cause of the aliment if from the
spirit world, the traditional native doctors are consulted to know what has
gone wrong and appropriate measures are taken to solve the problem, sometimes,
sacrifice are made to appease the gods where it was needed.
The people of Ogboin kingdom has some other outstanding
cultures that are of great importance today. Some of them are
Tari - Love: The concern that of our
fore-fathers had among themselves in ancient times is worthy of emulation the
people in those time were very co-operative. Tari is in everywhere.
There was few if any form of hatred to anybody within the neighbourhood, it was
been taken care by all the people there people assisted each other, whether it
is farming, processing of palms and the likes. Unfortunately that zeal of
Tari is gradually fading away in today in the kingdom.
Gesiyigba - Truthfulness – was yet another key quality of the
people in the past that is gradually fading away. The people of the
kingdom where truthful to each other. They did’nt say one thing and do
another thing.
Tebeyerimo – Respect for elders: Tebeyerimo was held in high
esteem. The elders were look as mini gods because of their
experience. The elders words were regarded as the words of wisdom.
Everybody in the kingdom had great respect for the elders just as the elders
were truthful. The younger ones always look at their elder as decision
makers and their decisions were held in high esteem.
Ebadaimenekeme – Hardwork: This was the norm in the people of
Ogboin kingdom. Furu (stealing) was abhorred in every aspect in the lives
of the people of the kingdom. Everybody that is of age whether male or
female are doing one business activities or the other in other to take care of
their families. All in the kingdom were hardworking.
The culture of Ogboin kingdom is
influencing by certain taboos which are worth mentioning here.
When a married women in cause of
looking unexpectedly had a sharp saliva sprint into the food, that food is
defiled and no longer given to the husband.
A married woman never serves her
husband with a food that she has poured on the ground without the consent of
the husband. Tradition has it that the gods of the land afflict such a
person when this act is violated. Women under their menstrual period do
not harvest pepper, particularly the yellow pepper; if violated, kills or
changes the variety.
Local extraction of palm kernel oil
within the community is prohibited. It must be taken to the end of the
town or behind all the houses in the compound before extracting. In
ancient times, Lion (komo-owei) use to come into the town from the forest, thus
a concoction was made adding the palm kernel oil and buried in the community to
drive the Lions away from the community.
During the Seigben Amassoma fishing
and feasting festival, slaughtering of live animals and even buying of the dead
bodies are prohibited during this period. It was believed that all
ancestors where around for merry making to influence good
THE HISTORY OF OGBOIN CLAN AND AMASSOMA (SOMOSOMO-AMA) OF SOUTHERN (IJAW)
IZON LOCAL GOVERNMENT AREA:
PREAMBLE:
This historical background is
indispensable to the historians, political science students, and indigenes of
the area in particular. This interesting write-up holds a wealth of information
which will benefit all schools and individuals.
Ogboin was the founder of Ogboin clan.
He had the following male children: (1) Oboro:
the founder of (Somosom-ama) Amassoma
(2). Ikpai:
The founder of (Tolotolo-Ama) Amatolo
(3). Akama:
the founder of Otuan
(4). Eweru:
the founder of Ogbono
(5). Eberedeni:
the founder of Eberedeni, in the now Delta
State of Nigeria:
The history of Ogboin clan-headship:
(Ebenana-Otu) His Royal Majesty (HRM) Zumoh Efeke was unanimously presented to
the then eastern house of Chiefs for recognition by the people of Ogboin clan. After (H.R.M) His Royal Majesty ZUMOH EFEKE’S reign who is from Efeke-ama: Amassoma: His Royal Majesty Jones Ere of Ogbopina-ama,
Amassoma was unanimously elected by the people of Ogboin clan: After His Rooyal
Majesty (H.R.M.) Jones Ere’s reign: His Royal Majesty (HRM) Dele Oweipadei,
Amassoma was unanimously elected by the people of Ogboin clan.
The above mentioned His Royal
Majesties (HRM) were duly gargetted by government:
Why Ogboin children left the father
in Otuan bush, called orubiribai Bush.
It was caused by an argument during dinning (eating) together, who was to eat
the head of the meat in the cooked food. This argument led to seriousness and
they could not settle themselves until they left their father, Ogboin Izon in bush,
and they scattered to various destinations of their choice: the animal head was
Wan in Izon dialect:
THE HISTORY OF AMASSOMA
(SOMOSOMO-AMA) KINGDOM:
Amassoma was founded by oboro, the
son of Ogboin: he had the following prominent children apart from others: (1)
Agbalagba the first son (2) Asenekiri (male) (3) Bietebi: (female) (4) Okpodu:
(male): Agbalagba and Asenekiri, they are of the same parents: (5) Egberigbo
(male) (6) ALomu: (male ) (7) Ogoni: (male) Alomu and ogoni, they are of the
same parents.
THE HISTORY OF AMASSOMA (SOMOSO-AMA) KINGSHIP
The king of Amassoma the first was Foro I: (one) the son of Asenekiri. The second (2nd)
was Royal highness: Agbedi, the son of Egberigbo: the 3rd was His
Royal Highness Okosi the son of Agbedi: The fourth was His Royal highness (HRH)
Apeli, the son of Yeri: the fifth (5th) was (HRN) Felix, Okasi, the
son of Uze Okosi, the sixth (6th ) was Frank ERIYAI THE FORO (TWO)
His Royal Highness. The seventh: his Royal Highness (RTD MAJOR) PELEBIMO GRAHAM
NAINGBA, OBORO THE SEVENTH.
(7TH) (JP) Who was coronated in the year 2001:
precisely 18th august, 2001: The mother of Alomu and ogoni is Birikebidei:
the mother of Okpodu is Angbakpere: Alomu, Ogoni and Okpodu become the owners
of the three Biris (Quarters) of Amassoma: Alomu has twelve-amas: Ogoni has
six-Amas: and Okpodu has four-Amas: (compounds) as of present ,the former
sixteen compounds, now named Amas:
1.
EFEKE-AMA
2.
OKORI-AMA
3.
OWEIDEI-AMA
4.
OGOUN-AMA
5.
OKOLOBO-AMA
6.
ADULE-AMA
7.
IKOKI-AMA
8.
SADIEMO-AMA
9.
AGBEDI-AMA
10.
GOIN-AMA
11.
OGBOPINA-AMA
12.
IBENIKIRI-AMA
13.
FORO-AMA
14.
BIETEBI-AMA
15.
WADUWEI-AMA
16.
AZENE-AMA:
Some compounds, now called Amas decided to have split within
them.
They, thereby brought
the total numbers of Amas from the sixteen to the present twenty-two
(22) Amas (compounds)
The added ones are as follows:
1.
Ayagbo-ama,
is a conglumeration of some Amas: Okori-ama, Ibenikir-Ama, Ogbopina-Ama, and
Bietebi-Ama
2.
Wapere-Ama
from Waduwei-Ama:
3.
Ibiladei-Ama form Sadiemo-Ama
4.
Oporomo-Ama
from Sadiemo-Ama
5.
Ogbe-ebi-Ama
from Ogbopina-Ama
6.
Ebitimikondei-Ama
from Efeke-Ama:
THE HISTORY OF OGONI COUNCIL OF CHIEFS:
Although Ogonibiri (quarters) is as old as Amassoma, there no
elected chiefs to be recorderd leader as who assisted the king in their ruler
ship: the only recognable chiefs is chief Bayefa ALAGBA (IKOKI-AMA) who was so
prominent in his days: The second (male)
birinana-owei (quarter head) was chief Mark Abadi Naingba of
okolobo-Ama. The third (3rd ) Birinana-owei (quarter head) (male), after Chief
Mark Abadi Naingba’s reigns Yoro Asare acted for a very long period, also from
Okolobo-Ama:
In order to stream line the traditional ruler ship of Ogoni
stool, there was an introduction of tenure-ship of five years per ruler: chief
D.D. Ingibina of Adule-Ama was duly elected by the people of Ogoni-Ama to be
the fourth (4th) Birinana-owei of Ogoni: After a while, he decide to
be a member of Jehovah’s witness hence he voluntarily resigned thereby created
a room for M.M.J. Ayah of Okori-Ama to be the 5th Birinana-owei of Ogoni. While he was on the
throne there erupted a chieftaincy tussle between chief Frank Eriyai, foro ii
(late) with three Amas (compound) chiefs on one side and thirteen Amas chiefs
led by chief D.O pondei the then birinana-owei on the other side as Majority
leader. This began from early 1990 and lasted till His Royal Highness frank
Eriya foro ii died: In 1993 chief M.M.J Ayah was not in support of the majority
group hence he was dethroned. He was succeeded by one late Captain Ayah unanimously
elected by the people of Ogoni-biri of Ogoni:
After the expiration of late captain ayah’s tenure, chief B.K
Ekpe of Oweidei-Amaa, forcefully made himself as the 7th (seventh)
Birinana-owei, of Ogoni. This led to police arrest which made his suppers to
move to Oporoma police station.
However the Elder
entervened to make peace, Chief B.K. Ekpe of Oweidei-Ama ruled till his tenure
was over. After the expiration, he wanted to stay further but pressure brought
upon him to bear to leave the stool for Ogoun-Ama people.
Chief Jonas Jonathan Opuene of Ogoun-Ama was unanimously
elected by the people of Ogoni as the Ogoni 8th in the year 2001 and
was presented to Chief D.O Pondei led traditional council in April, 2001.
However events over shadowed the incumbent, thereby created
room for chief clever kege of Ogoun-Ama to become the Ogoni 9th to complete
the tenure-ship of ogoun-Ama.
The incumbent birinana-owei chief benneth siloko of
Okolobo-Ama succeded chief clever kege to cover the tenure-ship of Okolobo-Ama
which likely to terminate in April, 2011
Ogonibiri population by far more than so many communities in
Bayelsa state where the traditional stools have been given recognition and such
His Royal Highness have duly gargetted
by government:
Ogoni, the son of Oboro had the following children of
prominence apart from others:
1. Ogoun (male) 2) okolobo (female) 3). Adule (male) 4). Ikoki
(male)
THE HISTORY OF OKPODU COUNCIL OF CHIEFS
The first birinana-owei (quarter head) was Kemeyeten kaikai
of Waduwei-Ama. The 2nd (second) was chief Omonibo Pulu also from
Waduwei-Ama. The 3rd was Ebelenumudei Abeki of Efeke-Ama: the 4th
was Dauzi Peretu of Azene-Ama. The 5th was Tantua Obori of
Efeke-Ama. Okpodu had the following prominent children apart from others. (1).
Gbaingbain (male) (2). Waduewei (male) (3) Efeke (Male) Waduewei and Efeke are
of thesame parent, while Gbaingbain is of the father with them.
THE HISTORY OF ALOMU COUNCIL OF CHIEFS
The 1st Birinana-owei (Quarter-head) was chief
Feremokemefa Igoi of sadiemo Ama (male). The second was Chief John Abeki of
Oporomo-Ama (male)
The 3rd was chief D.O Pondei of Ibenikiri-Ama.
(male)
The fourth was chief Doutua willimo of Sadiemo-Ama (male). After
The tenure of chief Doutua Willimo, the quarter-head-ship became stand-still as a result of incapable
presentation from Agbedi-Ama. Hence the secretary general of Alomu Biri is
acting uptill date 4th july, 2010, awaiting capable presentation
from Agbedi-Ama:
THE HISTORY OF AMASSOMA SEIGBEN, FISHING AND FEASTING FESTIVAL:
After
the death of Oboro the founder of Amassoma (somosomo-Ama) his children
led by Alomu Oboro gathered other
children of Oboro to discuss what to remember their Oboro the father yearly.
They concluded to perform yearly activity, which they called it seigben to
celebrate the period. This yearly operation started from Oubulu canal which
opposite Amassoma where fishing was done for the occasion later on Ogugubulu
canal also opposite Amassoma took place for the occasion. During this period, all
citizens of Amassom will be intact at home until the occasion is over. It
took complete four days. During these days free drink, eating and various
dances of different kind, displayed by musicians all, towards the honour and
remembrance of the founder, Oboro, Izon
The follow-up performance of fishing
and feasting festival.
This operation is performed in order
to wipe away badly, abnormally and wizardly died people who were buried
according to their bury ground who came for the fishing and feasting feastival
to go back to their proper destinations.
The mood of performance, guns were
shot within town streets without wounding any persons. This just to tell the
aforementioned died people that the occasion is over.
Amassoma was not originally called
this name; was known as Somosomo-Ama
because of its swampy nature.
However, the white traders who came
to trader in the deltaic region were
unable to pronounce the name correctly and in its place they called the name Amassoma
NOTABLE EVENTS:
(1). Amassoma
U.A.C. united African company was established in 1920.
(2). Tax
payment was introduced in Amassoma in 1928
(3). St.
Stephen school Amassoma was established in 1909.
(4). Ikpai
Riot was started in 19921.
THE SUCCESSFUL TAKE OF THIS
HISTORICAL BACKGRUND OF OGBOIN EBE (CLAN) AND AMASSOMA KINGDOM has been possible
through the corporate efforts of the
most Elder of Ogoin clan, in person of Odimirin, Keme of Ibenikiri-Ama,
Amassoma and others of traditionally dedicated. Finally it is my pleasure to
introduce and recommend the write-up to the public, the general public of OGBOIN clan particularly and to whom it
is dedicated
SIGNED:
CHIEF OPUENE JONAS JONATHAN
THE OGONI 8TH AMASSOMA
KINGDOM ,AMASSMA,
1ST MAY, 2009 
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