Abstract:
Traditional institutions play prominent roles in conflict management and peacemaking
processes in Nigeria. In Anioma Kingdom, Omu is recognised as the head of women
and the only female allowed in Izu-ani (council of elders). Previous studies have
examined the religious, transgender, political and economic aspects of Omu, with little
attention paid to its peacemaking role. This study, therefore, examined the Omu
institution in Anioma Kingdom, with a view to determining its influence in
peacemaking, mechanisms adopted in achieving peace in its domains, and factors
affecting the discharge of its peacemaking role.
The Yoruba Omoluabi and the Zulu Ubuntu concepts of peace served as the
framework, while the case study design was utilised. Primary and Secondary data were
used. Two local government areas in Delta State, namely Oshimili North and Oshimili
South, were purposively selected owing to the existence of well-structured institutions.
Four communities (Okpanam, Asaba, Ibusa and Akwukwu-Igbo) were purposively
selected owing to the presence of functional and sitting Omu. In-depth interviews were
conducted with Ndi-Omu (4), Otu-Omu (6), Ndi-Eze (3), and Ndi-dibia (2). Key
informant interviews were conducted with Ndi-Olinzele (6), Divisional Police Officers
(2), Officers of the State Community Development Unit (2), an officer each from the
Ministries of Culture and Tourism, Local Government and Chieftaincy Affairs and
Women and Social Development, three adult males and three females. Focus group
discussions were also conducted with Ndi-Oza (untitled men), Ikoho azu afia (market
women) and umu-ikoloobia (youths). Secondary data were obtained from relevant
publications, such as Emeka Esogbue’s A Short History of Omu. The data were
analysed using a narrative approach.
The Omu institution consists of biological daughters of Anioma decent selected from
Umu-Omu (Omu family’s lineage) through Igba afa (divination) to serve the clan.
Selection into Omu is through Ebo-nna (paternal home). Its key roles in Anioma
Kingdom as Nne-obodo (mother of the clan), Onyeisi-afia (market leader) and Anya
ndi mmo (eyes of the gods/spiritual guardians) to the community underlie its influence
in peacemaking processes. Peacemaking mechanisms adopted in settling communal
conflicts, such as Ije-alilio mgbayalli, Ido-akanti, Ida-nha, Itegbama-egwu and Ihoaka look simple, but they have helped sustain peace in various communities in the
Kingdom. The peacemaking activities of the Omu institution have been affected by the
cost of initiation into the Omu society and non-recognition of the mediatory role of the
institution by the state government. Despite the challenges faced by this institution,
more eligible persons enrolled as members of the soceity as a result of eminence and
respect accorded to the institution.
The peacemaking roles of the Omu institution have helped in engendering and
sustaining peace in Anioma Kingdom of Delta State, Nigeria. Therefore, the Omu
institution should be strengthened by giving it constitutional roles and financial
support to reduce the high cost of installation of members.
