Historical development of Obomkpa community

Historical background

Obomkpa people are among the ezechime clan which comprises of nine towns in Delta State and one in Anambra State. The towns are Onitsha (Onicha Mmili) in Anambra State and the following in Delta State: Issele Uku, Issele Azagba, Issele Mkpitime, Obior, Onicha Ugbo, Onicha Ukwu, Onicha Olona, Ezi and Obomkpa. In all of these communities the migratory story of Ezechime is recounted with the versions differing from town to town.

Ezechime was the son of Esigie or even Ozolua, Esigie’s father. So, a claim like should not be taken literally. It only meant to emphasize the strong connection the Isseles have with Benin. The Onicha Ugbo people on the other hand say that Ezechime was an Nri priest originally. Having assimilated into the Bini population, he led a revolt against the Oba ( after the Oba’s mother had trampled on his farmland) and this led to his expulsion from Benin. Obior and Obior elements now fully integrated as Igbodo people also claim that Ezechime came from Benin after a quarrel with the Oba. The Oba was claimed to have been envious of the wealth of Ezechime and had plotted to have him killed. Ezi also claims a Benin origin though it seems to be more emphatic on its claim to one Ifite who is claimed to be one of Ezechima’s sons. But Onicha Ugbo, Issele Uku and Obior claim that Ifite was not a son of Ezechime but a follower whose origin was from an eastern homeland and he was related to Obomkpa.

Obomkpa people claim that their ancestor, Anagba migrated from Ogidi in Anambra State and that Anagba was a relative of Ezechime and his spiritual consultant. This will put the origin of Ezechime at least according to this account to Ogidi.

Obomkpa has three major quarters which are further divided into other subquarters. The major quarters are Ogbe-obi, Ukpatu and Obge-onei. The rulership of Obomkpa belongs to the Ogbe-obis as the kingship is not transferable but by inheritance. The Obi’ (king)” is succeeded by the first son. The current Obi of Obomkpa is Obi Jonathan Nsuebo II.

Location and demographics

Obomkpa is situated on longitude 6.49°E and latitude 6.41°N. It is located in Aniocha North Local Government Area of Delta State. The town is surrounded by five Towns: Ugboba(sharing boundary on the North West) Onitcha-Olona (by the east), Ezi (by the north-east), Ubulubu (by the north), Ukwu-nzu (by the west), and Idumu-ogo (by the south). The people of Obomkpa speak Igbo language as their first language. According to Census 2006, the population of Obomkpa is 4,917 people which include adults and childen. The major road links from Issele-uku through Idumu-ogo, passing through the centre of Obomkpa to Ukwu-nzu.

Obomkpa is ruled by an Obi. The rulership of Obomkpa belongs to the Ogbe-obis as the kingship is not transferable but by inheritance. The Obi’ (king)” is succeeded by the first son. The current Obi of Obomkpa is Obi Jonathan Nsuebo II.

The community has plenty of undeveloped mineral resources like coal, crude oil, lignite etc. It is part of the Ezechima clan, including other towns in the area.

Obomkpa lies within the tropical rain forest area of the Niger-delta. The region experiences high rainfall and high humidity most of the year. The climate is equatorial and is marked by two distinct seasons. The Dry and Rainy seasons. The Dry season lasts from about November to April and is significantly marked by the cool “harmarttan” dusty haze from the north-east winds. The Rainy season spans May to October with a brief dry spell in August.

Custom and culture

Language

The language spoken by the people of Obomkpa is the Delta Igbo language. English language is also used in the community especially to communicate with non-indigenes in the community.

Worships and beliefs

In the earlier year, the people of Obomkpa practiced African Traditional Religion but currently majority of the people of Obomkpa are Christians while there are few of them still practice the traditional religion.

Festivals

The people of Obomkpa has two major festivals they are

Egwu Afa festival where human turn into animal.
Iduolu festival which is been celebrated where everybody paints their body black or any color of their choice.

Both festivals are very exciting and they attract people from different parts of the country. It is associated with a lot of merry making and funfare.

Food

Yams are the major food consumed by Obomkpa people while garri was regarded as inferior and was shunned by the people of Obomkpa. Standard diet consists of pounded yam taken with egusi/vegetable or okro soup adorned with bushmeat, mushroom, beef or chicken.

Housing

Until recently the mode of building our houses and the type of buildings which we had in Obomkpa community were inherited mainly from the Benin Kingdom. The houses in ancient Obomkpa were mud houses built in three stages, by communal efforts, before roofing with thatches. These thatch houses have almost disappeared for modern houses in Obomkpa community giving way to brick houses with corrugated roof houses.

Occupation

The people of Obomkpa are predominantly farmers and traders. The economy is tied to farming and trading. The major crops are cassava, plantain, yam, and corn. As a result of rapid development, several white collar jobs like teaching and civil service jobs are also present in the community.

Dance

The popular dance of the people of Obomkpa is the Egwamala dance and the Atilogu dance. These are organized group of people by putting on a uniformed costume with bead on their head, waist, hands and legs. The dance requires physical exertion and it is very interesting.

Taboos

Obomkpa people forbid the marriage to a close relative or any form of incest. Also wife inheritance or marriage to getting married to a close relative wife after death is also another taboo.

Health status of the community

Factors affecting health

Son preference: Greater attention is paid to the male child with the belief that they are more important as compared to the female child. This form of discrimination and one which has far-reaching implications for women is the preference accorded to the boy child over the girl child. They believed that the son is the one to carry on with the linage of the father when he dies. This practice denies the girl child good health, education, recreation, economic opportunity and the right to choose her partner, violating her rights.
Early marriage: The prevalence of early marriage in the community is a great challenge as girls due to unplanned pregnancy. Another serious problem in which some girls are given away for marriage by their parents to rich suitors.
Food taboos: The primitive practice of not giving some several cheap, proteinous food and meat to children. Especially it is believed children are not expected to eat “big” meat and eggs because it is believed that this will indulge them and they may start to steal.
Violence against women: So many women suffer from domestic violence from their husbands and relatives, inflicting in them several injuries.
Malnutrition: This is mainly associated with children due to lack of awareness of their parents on what constitute a balanced weaning diet, lack of knowledge and skill about the best use of locally available foods, making frequent necessary and unnecessary journey and leaving the child behind or stopping breastfeeding before the child is at least year of age.

Resources in the community used to solve the problems

Social and infrastructural development: Obomkpa has a primary health facility and also the presence of traditional birth attendance who help in providing help to pregnant women during delivery. The rapid increase in health-care delivery services, both public and private, has contributed immensely in lowering infant mortality and death rates generally in Obomkpa.
Rich agricultural land: As a result of the presence of fertile soil in Obomkpa, there is availability of food from the farm. They also engage in trade of food crops for cash to meet other basic household needs. The present of good agricultural land make necessary food available in the community and helps in solving the problems of malnutrition.
Educational infrastructure: The people of Obomkpa know the value of education and encourage their young to attend school. The people have been known to be very passionate about location of educational infrastructure in the communities, believing it is a mark of progress. Schools serve as a major means of educating the people in the community on issue bothered on lack of adequate knowledge such malnutrition and general awareness of this people and at the same time improves the health status of the people. There are numerous public and private schools in Obomkpa.
Industrial development: Obomkpa has plenty of undeveloped mineral resources like coal, crude oil, lignite The community is also known for the production of yam, cassava, and other staple foods and this has greatly contributed to the development of the community.
Law enforcement agents: The community leaders such as the Obi, Council of Chiefs, etc. help in the enforcement of laws and ensure that the rights of people are not violated and at the same time ensure that the people in the community enjoy good health.
Development in commerce: The people of Obomkpa are dynamic people which is adequately reflected in the field of trading and commerce. The town its environs remains a major producer of a variety of major important food-stuff such as yams, cassava and garri.