to available records, both oral and written, Akumazi in Delta
State are said to have had primordial
relationships with the Binis in the present Edo
State of Nigeria.


records, which are both verbal transcriptions of stories from our progenitors
and written accounts of colonial officers, tend to indicate that the origin of
Akumazi could be put at about 12th Century A.D.


Intelligence Report shows that the founder, “Onona” and his wife, Azi came from
and settled at the present position (Simpson, 1936).



geographical coordinates lies on latitude 6.2833, longitude 6.3500, altitude
(feet) 688, Latitude (DMS) 60161N, Log. (DMS) 6021160E.  Altitude (meters) 209.  Nearby town West, North, East and south are
Mbiri (7.84km), Ute-Ogbeje (4.12km), Umunede (4.12km), Otolokpo (5.23km),
Igbodo (7.84km), Obior (5.83km).  Akumazi
share boundaries with Umunede in the West, Igbodo, Ekpon and Ewohimi in the
North, Otolokpo, Ute-Okpu in the South, Ute-Ogbeje and Aniocha speaking people
of Obior in the East.


is made up of four communities, which are the children of Onona, they are;
Akumazi-Umuocha (The Headquarter of the Kingdom), Ekukwu-Akumazi (known known
as Ekuoma), Owerre-Akumazi (now known and addressed as Owerre-Olubor) and
Ilabor a daughter.  These communities are
under the control and leadership of His Royal Majesty, Obi Stephen Chukwuyemeze
Osagie III (JP).  The 22nd Obi
of the Kingdom since 12th century AD.



There is
an admixture of language which found today in Akumazi’s dialect, religion and
other customs.  Whereas the Obiship
cultures are essentially of Benin
institution, some of the chieftaincy system follows Igbo lines.  Akumazi people bear names similar to Binis
and Igbo, like OSEMEKE “OSE” in Bini – meaning God, while “EMEKE”
in Igbo means has done well (i.e God has done well).  The strongest cults in Akumazi are Olokun
of Benin
origin and Ikenga of Igbo origin.
The dual mode of origin, Bini and Igbo has influenced Akumazi physical
features.  The older generations of
Akumazi people have tribal marks (tattoo) “Igu” or “Egbugbu” which the younger
generations have discontinued due to westernization, etc.  This situation tends to pose crises of an
identity of Akumazi people is being neither Binis nor Ibos.


original language of Akumazi people is believed to be Bini, but through
migration from Eastern communities to Akumazi, commercial, marital and social intercourse,
the Igbo language soon superseded the language of the former.  This situation perhaps, has to do with the
classification of Akumazi in Ika nation with the Aniocha/Oshimili and
Ndokwa/Ukwuani people in a group dubbed Ika-Ibo in the Nigerian socio-political
nomenclature.  ‘This taxonomy is
occasioned by the scanty information about Akumazi, which gained prominence
during the Nigerian Civil war (1967-1970)



founder Onona settle down initially in small family group with his wife Azi
which out of love the settlements was named after the first son of Onona,
Akumazi and this laid the foundation for different towns/villages.  The towns represent the sons and daughter of
Onona while soon, many villages were reduplicated.  The population of the towns grew by leaps and


grew and expanded into smaller units formed by their outstanding grand and
great grand children.  These small unit
formations are the many ‘Idumu’ found in the different clans and which were
subsequently named after their founders.


1.     Akumazi-Umuocha comprises of:

(i)     Idumu-Obi

(ii)    Odugan

(iii)    Isi-Ube

(iv)   Idumu-Igwe

(v)    Idumu


2.     Ekuoma comprising of:

(i)     Odopo

(ii)    Umuosi

(iii)    Idumu-Echem

(iv)   Idumu-Ute


3.     Owerre-Olubor comprising of:

(i)     Umudese

(ii)    Umunofo

(iii)    Umuaguma

(iv)   Idumu-Etiti

(v)    Umu-Ikpuru


4.     Ilabor


There are
three layers of administrative structure. At the village level of Akumazi
Traditional government, the accepted practice was participatory democracy, a
system which has survived the British contract.
At the town level, a collegiate representative system was adopted.  And equality among the associating towns, was
maintained through the principle of ‘equal sharing of kolanut’ and equal
contribution of material resources’ for the development of communities.


purpose of good and practical administration, Akumazi founder segmented the
kingdom into villages with the name of his sons and daughter which is
Akumazi-Umuocha, Ekwukwu-Akumazi, Owerre-Akumazi and Ilabor, this were further
segmented as population grows into a number of Idumu.  Each Idumu was segmented into Umu or lineage,
and each lineage or Umu was further segmented into major and minor sub-lineage
or families called Umu-Nedi or Umu-Nne.



nation or tribe has its own system of acknowledging and worshiping God, the
Almighty.  Akumazi people have had a
system which dates back to many centuries ego.
This is the ancestral system of God worship, and it is the Akumazi
Traditional Religion (ATR).  Akumazi
Traditional Religious belief can be likened to a pyramid.  At the top is God, supreme in spiritual
power.  At the sides are lesser gods or
spirits, who are God’s servants.
Alongside them are the ancestors, who remember their families on earth
and take an active interest in their welfare.
At the base are the lesser spiritual forces; magic divination and


people worship several gods which they regard as intercessors before the
Supreme Deity (God) e.g. Olokun (water deity); Uzun or Idigun (the god of
iron); Ifejioku (the spirit of the farm); Ani (the divine earth or mother
earth), etc.   Akumazi people believe in
spirit, understanding that there is no area of the earth, no object or creature
which has not a spirit of its own, or which cannot be inhabited by a
spirit.  For example, they believe in
“Ehi”, the guardian spirit or the man’s double; Ogbanje, “Nwamiri”, Dada, braid
haired children; etc.  Akumazi believe in
ancestors worship as the centre of their Traditional Religion.  For example, the ancestors who are deitified
after death are believed to protect the family and are given befitting
sacrifices.  The spirit of the dead King
still holds its authority.  It still watches
over his kingdom and protects them from their enemies; rewards the right and
swiftly punishes the wrong.


people also believe in reincarnation.
The belief is the unseen drive which compels an Akumazi man to do
good.  The belief has to do with life
after death.

as a result of western education, contact and influence of Christian
missionaries, a great majority of the people, particularly the younger
generation, have become Christian.



various times in the year, some traditional festivals are held in Akumazi Kingdom for one reason or the other.
Festivals are the only means, with exception of religious worship whereby
Akumazi people have sought from time, to express their joy or happiness or
sorrow openly.  Festival marks the
history and life of Akumazi people as many beliefs are associated with
them.  The significance of these
festivals lies in the fact that the festivals illustrate gods and supplication
for protection against enemies or evil or epidemic disease, etc.  During the celebration of these festivals,
the people are at their best.


1.     IGUE FESTIVAL:  This is a festival celebrated by Akumazi
people to Herald the beginning of farming period – Akumazi people uses this
particular festival to thank the gods for successfully cultivating their farm
without casualties.  It is usually
celebrated between the end of the third month or the beginning of the forth
month of every year (i.e. either end of March of beginning of April).


2.     IWAJI:  This is the biggest festival celebrated by
the people of Akumazi, to thank God for bountiful harvest, it start by thanking
the Spirit of the farm (irua ifejiokun) then the next day
new yam is been eaten by non-titled people in the community, the following day
is cain duel with age grade (Igbu-nkpisen – this flogging of cain
signifies, flogging out evil spirit, bad luck, diseases, etc, among members of
Akumazi Community). It was on record that the year this cain flogging was not
observed, people started dieing in their numbers.  The next four days is dedicated to rehearsing
of dance known as Ogbamigbe dance.  The
sixth day, the chiefs celebrate eating of the new yam, on the seventh day; the
main dance of Ogbamigbe is done in a carnival like manner throughout the
kingdom. This festival is climaxed with HIS ROYAL MAJESTY eaten/celebrating
this eating of the new yam (this is done within end of September and early
October every year).



As a mark
of respect, the young calls the elders not by their names but by the pseudonym,
or “baba”
for the elderly males and “odede or “nne” for the elderly
women, before greetings.  Refusal to
exchange greetings indicates a strained relationship.


people have very many greetings suited for various people, time and occasion.


–       FOR TRADITIONAL RULER:  “Agun” or “Agu” is the greeting to
the Obi of Akumazi Kingdom – “Agu” is a name of a strong animal in
the forest, Tiger.  By the greeting, the
Obi is adulated as a Tiger in strength. “Agu” is a short form of prayerful
greeting.  The greater fervently prays
that “this throne shall never terminate”, meaning that “Ukponi-Agu”.


In greeting,
one stands in an upright position and says, Obi “Agu” with genuflection, with
the right fist held in the form of a bow, or put at an upright angle towards
the king, firmly supported by the left hand below the elbow.  The greeting cold just be made with a bow in
olden days, people prostrated on the floor when they greeted the King.  Also, the king can be adulated with such
forms of greeting like, “Agbogidi, tutu etc. in response, the King prays for
the greater.


–       GENERAL GREETING:  “Uwe-oma”, is a general greeting for
Akumazi people (“Owe-oma” is a prayerful greeting wishing the elder a blessed
and fulfilled living. “Baba (aba)”, or “Nne”
is added as a suffix to distinct the greeting between man and a woman.  The greeting is “Uwe-Oma Baba” shortened
to sound “ma-aba” for male and “Uwe-Oma Nne” shortened to “Ma-nne”
for the female.


–       “ISICHEI” OR “ISICHERI” is a greeting of
both sexes to very elderly people in Akumazi those in the highest age-grade in
life or the retrieved people.  “Isichei”
is prayerfully wishing the “elder’s head” to continue to survive or live.


–       “OKPA” is the greeting for elderly
female at all times for Akumazi people.


–       “OMU” is the greeting for elderly
female at all time for Akumazi people.


–       “OMODI” is the greeting for the younger
ones in Akumazi at all times.


–       “NDO-O” is a greeting expressing sorrow
to somebody who is hurt, or who has suffered something which needs sympathy.  It means sorry and age does not have any
barrier in the greeting.


–       “ALUA” is a greeting expressing welcome
from any journey, visit or outing.


–       “DARU’ is a greeting for a person who
engages in any work, or who has shown favour to the person greeting.



to the Oba of Benin: “Traditional ruler means the traditional head of the
ethnic community whose stool conferred on the incumbent since the time before
the beginning of British ruler — if the position did not exist as such before
the — then to ‘create’ it or ‘promote’ to the highest traditional authority,
thereafter is nothing short of the untraditional — this makes distinction
between a ‘traditional ruler’ and a ‘chief appointed by him— the traditional


people of Akumazi enjoy unity under this stable traditional institution with
unbroken successions.  However, with
independence in 1960s, the new political leaders did not fully preserve
traditional rulership.


has been lucky to have had great Kings reigning over it since 1200AD.  Starting from Onona.  Although, we might not be so much privilege in
putting a one time Obi of Akumazi in the Guinness book of record, but for
record purpose, it should be mentioned that Obi IDINAGWUN of Akumazi reign
between 14-20-1620 which is 200 years. History has it that he did not die
naturally, but have to call his family together, use a white chalk to make a
mark round, with a promise to sink into to great beyond and that a tree will
grow immediately, with instruction to always honour the tree, that anytime the
tree is not bringing out blood, shows that he has finally died.  Today the tree stands as a tourist attraction
in Akumazi.


His Royal
Majesty, Obi Stephen Chukwuyemeze Osagie III (JP) the reigning King of Akumazi
since January 5th, 1953 is seen as a monarch of towering
stature.  He has indeed put in place a
formidable administrative structure that attracts followership.   He is a monarch who had a vision and mission
for the people of Akumazi kingdom.
Akumazi people are proud of him and feel greatly honoured to be
associated with him.


His Royal
Majesty Obi Osagie III (JP) stand today as third longest reigning Monarch in
the world, he is one of the most accomplished traditional rulers in Nigeria
having ruled for 60 years and counting.
He has left a resounding legacy for traditional rulership not only in Nigeria but in Africa.











1201 – 1307




1307 – 1388




1388 – 1389




1389 – 1420




1420 – 1620




1620 – 1625




1625 – 1684




1684 – 1692




1692 – 1698




1698 – 1740




1740 – 1762




1762 – 1764




1764 – 1773




1773 – 1783




1783 – 1790




1790 – 1793




1793 – 1833




1833 – 1853




1853 – 1896




1896 – 1946




1946 – 1953




1953 – DATE



Compiled under the
instruction of Obi-in-Council by: Hon. Okafor O. Wallace


  1. This is a diabolical write up. how do you make claims that OWERRE OLUBOR AND Illabor are part of Akumazi. This write up should be taken down as it is divisive and promote hate. Mores so, the writer should be arrested for this divisive and dangerous rhetoric.

    • When do learn how to appreciate people??? Let peace locate Wollace Napoleon, for this information… I known there are more information’s. But more details should be appreciated.

  2. Your claim concerning neighbouring communities can you justify how Akwumazi shares boundris with Igbodo, Ekpon,Ewohimi and Aniocha speaking people of Obior. You need to clear yourself so that you don’t mislead the unborn generations. Your write up promotes hate and division in Ika nation just as Agbor Citizen has stated.

  3. As a narrative this may not be completely true. Until anyone comes with anything better, we should join hands to honour this writer.

  4. Everything written here is completely through. If you need fact, Come to Akumazi Palace and see documentation in support of all that were written up there. They are fact!

  5. I sincerely appreciate the writer and all of you who have gone through this write up and made some contributions, never the less as we know, no event no history, the fact here is that there is a place called AKUMAZI UMUOCHA and akumazi originated from some where and still in existence, and I so much believe that there is a council or a body who is responsible for the check and balances on who is and who is not under AKUMAZI KINGDOM, brother and sisters let us allow peace to reign amongst us for us to be more prosperous in our lives. God bless IKA Kingdom.

  6. Im happy I read this it exposes me to many things I don’t know about my land, thank you even if is not completely true like they say

  7. The first Akumazi people may have migrated from Bini but this does not mean they were of Bini origin. According to scholars, the founders of communities from Agbor to Onitsha migrated from Bini but they were Ibo speaking people who lived in Bini. You need to understand that Bini was the center of attraction and a very strong empire that stretched through to the current day Ghana. I remember talking to an old men from Idumu-Obi quarter of Akumazi about this and he told me Bini was a colonizer back in the day.

    Our language alone destroys the claim that we Akumazi people originated from Bini. From Bini to Akumazi is just 84.2km. How can a Bini speaking people totally forget their language? What we speak is a dialect of Ibo and nothing like Bini language. As an Akumazi person, I don’t understand anything in Bini language and knowing how strong our culture is, there is no way our forefathers would have left their language for another one. If you say there is a Bini influence on our language due to migration, I’ll agree with you but we are not and have never been a people of Bini origin. It is just like saying that Oza-Nogogo or Ozanisi or Abudu are Ndi Igbo when they clearly speak a Bini-like language. Even Bini people will agree with me on this. Thanks for your contribution anyway!

  8. It is rather unfortunate that the present generation does not appreciate history.Even the great nations of the earth take history seriously.I am surprised that the elites are the ones caught up in the dungeon.If you are not satisfied with this write up,kindly seek knowledge from other relevant sources.The writer should be commended rather than propagating derogatory remarks.No one is a monopoly of knowledge.

  9. This Article goes a long way in Educating sons and daughters of Akumazi-Umuocha in diaspora. Kudos to the writer. Please, anyone who is disputing to what the historian has written should give us his or her part or write-up. God bless Akumazi-Umuocha, God bless Ika land, God bless Delta North, bless Delta State at large, and God bless Nigeria….

  10. This Article goes a long way in educating sons and daughters of Akumazi-Umuocha in diaspora. Kudos to the writer. Anyone who is disputing to what the historian has written should give us his own write-up.
    God bless Akumazi-Umuocha, God bless Delta North, and bless Delta State at large, and God bless Nigeria.

  11. The writer has consciously and painstakingly pen down these to make a legacy for in-coming generation. I salute his gut. But there are misinformation that can engender strife and rancour to future generation if not well handled. I strongly disbelieve the assertion that Akumazi is made up of four communities, which are the children of Onona, they are; Akumazi-Umuocha (The Headquarter of the Kingdom), Ekukwu-Akumazi (known known as Ekuoma), Owerre-Akumazi (now known and addressed as Owerre-Olubor) and “Ilabor” “A Daughter”. In what tradition in Nigeria is a woman the ancestor. Do people answer to the man’s side or the woman. If that be the case why is the other communities in Akumazi not answerable to the wives and it is only Ilabor that is answerable to a woman. Does that woman not have a husband. I think the writer should be answering his mother’s surname instead of his father. On the other hand, there is no time Ilabor people is under the control and leadership of His Royal Majesty, Obi Stephen Chukwuyemeze Osagie III (JP).

  12. I may not have lived during the time of these figures and structures but this write up has been able to walk me through some knowledge about my people. It may not have been most credibly sourced, but it is a good place to start the understanding of a people.

    Please keep this practice up, (To whom it may concern) Welcome the criticisms and move ahead with better attempts.

  13. Please, someone should tell me about marriage rite of Akumazi people and or how marriage is done by the Akumazi’s Thanks.

  14. I must appreciate the writer. I am from Akwumazi Umuocha. Though I was born in Lagos but I went for holiday in Akwumazi Umuocha at age 6 and my grandfather then refused to let go of me and my younger sister. Consequently, I lived in the village at that tender age. I schooled in Orie Primary School, Igbodo (primary 2 and 3); Awunfa Primary School, Ekwuoma (primary 3 – 5) and finally at Umuocha Primary School, Akwumazi Umuocha (5 – 6). I gave that little history for you to know that I know what I am saying.

    I must tell you that I can fully relate with many things the writer wrote. So the accuracy of this history seems very high. Though there are things omitted, which is normal. I have known the issue of Benin origin since that tender age. We call Benin idu. My grandfather name is Osemeke while my father’s is Ikemefuna and my younger is Chukwuemeke. These relates with the history above.
    All the clans cited are correct to the letter and I know all of them.

    I know the King he mentioned as the reigning King one on one, I follower my grandfather to his palace for local meetings (ogwa) on series of ocassions. The King even wrote a recommendation letter/attestation for me to Ika North East Local Government, Owa Oyibu. However, the King is late now and his son is the present King.

    While I was small, I know that Igbodo and Akwumazi Umuocha had a court case over who owns Ilabor. It seems the court judgement then favoured Akwumazi Umuocha. I can’t be too sure.

    I have witnessed all the festivals mentioned severally and they are still observed.

    On boundary with Igbodo, he stated this because he took Ilabor as part of Akwumazi and on that basış he is right becuase after Ekwuoma you get to Ilabor then Igbodo. For Obior, again he cited Owere Olubor as part of Akwumazi and on that basış he is right because after Owerre Olubor is Obior. For Ekpon he is not referring to Ekpon in Edo State ratner villages that share boundaries with Akwumazi Umuocha farmlands like Ebugba, Otolokpo, etc. I am not concernant with Ewohimi, hence I can’t say anything.

    Part of the things I would have lived to read that I didn’t see are the battles fought and the ones lost and won, mariage and burial ceremonies, how Christianity came in there, how strangers and missionaries were trusted, some landmark achievements, proliant sons and daughters of that area, etc.

    In all great kudos to the writer.

    • The narration you gave is different from the one I heard. I am a native of Igbodo from Ilabor specifically. Ilabor was never part of Akumazi clan but was merged to Akumazi following the exile and death of then Obi of Igbodo Obi Odoh in Calabar and at that time there was no Obi in Igbodo. So for the sake of administrative convenience, Ilabor was merged to Akumazi just as the villages of Idumu-Obior and Idumu-Ozei were merged to Obior.
      As Ilabor people, we accept that we are in-laws, being in laws does not imply that we are (or were) subject to Akumazi. Kehue our ancestor had already married the daughter of Onona the founder of Akumazi before Akuma the first real Obi of Akumazi became Obi. We had been settled on our land before our ancestor took the daughter of the founder of Akumazi as one of his wives. We have always been part of Igbodo. Unlike Owerre and Ekwuoma towns where there are amongst them separatist tendencies, Ilabor people had always known they are part and parcel of Igbodo.

      Whereas the dispute with Obior was resolve rather early Akumazi reluctantly refused to give up it’s claims to Ilabor claiming that it was always part of Akumazi. That is not true. In Igbodo there are six major roads from the six quarters leading to the center of the town we call “Aniozuzu”. If anybody claims that Ilabor is just after Ekwuoma, one should understand that physical structures within Igbodo itself does not create any idea that Ilabor is distinguihable from other parts of Igbodo. It is also important to note to all readers that Ilabor comes from “Ilo Abo” or two compounds in apparent reference to Amasi and Zenakpo the surviving sons of Kehue who in turn gave rise to the seven villages of Ilabor.
      What we know in Igbodo is that the monarchical system of Akumazi did not start with Onona. It began with Akuma his son. Secondly, Akumazi migrated directly from Mbiri not Benin.

      Let me also state that here was never a time Igbodo lost it’s claim on Ilabor in the courts. The dispute in the court was on land farmed by Ekwuoma people since we dont have any direct boundary with Akumazi-Umuocha. At that time the United African Company (UAC) was harvesting timber from Igbodo forests and the Obi of Akumazi wanted a share of the royalties for Akumazi community which at that time had Ilabor under her clasp. True, Akumazi won! Nobody disputes that and it does not in any way concerns Ilabor. The land which was in dispute lies within Ekwuoma and we dont dispute that.

      The restoration of Ilabor part to Igbodo where it has always belonged to, had nothing to do with that dispute on land. We Igbodo people wonder why Akumazi is still very bitter with the restoration of Ilabor to Igbodo it belongs.If the same government which lumped Ilabor to Akumazi decides after an Inquiry that it belongs to Igbodo, they should accept it in good faith and move on. We dont even share any direct boundaries with Akumazi-Umuocha people. And the point is that the writer erred in his claims that Akumazi clan shares boundaries with Ekpon and Ewohimi. Such boundaries do not exist! Except of course the writer is assuming that Ilabor is part of Akumazi which is not the case. On the contrary, Igbodo shares boundaries with Mbiri and Umunede which implies that the said land won by Akumazi(Ekwuoma) in the courts is relatively a small stretch of land.

      It is important to set the record straight. Akumazi does not share any boundary with Ekpon or Ewohimi and secondly, Ilabor (except for a brief period during the colonial era and post colonial era)had always been part of Igbodo.

  15. Great Job. Weldon

    But educational history of Akumazi and it’s environ is not there. that is, the emergence of schools. it also important in this kind of write up.

  16. Hmmmm which to see more and learn from all this wow I no nothing about my father land .Am from Akumazi-Umocha and s as

  17. Hmmmm which to see more and learn from all this wow I no nothing about my father land .Am from Akumazi-Umocha and s as

  18. My name is Apamuka O. Hycent, I’m a proud son of Akumazi Umuocha Kingdom, i just want to inform the holder of this website that i have created a facebook page that will unite all the entered ORIGIN OF AKUMAZI KINGDOM @Akumazi.Umuocha.Nigeria so i want us to follow the page, like, comment and even send me a privet message if you want to celebrate or something bad happened or if you want to lay a complean about what is going on the entire kingdom that consist of Akumazi-Umuocha (The Headquarter of the Kingdom), Ekukwu-Akumazi (known known as Ekuoma), Owerre-Akumazi (now known and addressed as Owerre-Olubor) and Ilabor a daughter.

    • Please what must be done to bring peace in (Ekukwu_Akumazi) known now as Ekuoma because the leadership is a problem in that town

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