The pre-1940s history, indigenous culture, and heritage of the Ìgbò and their neighbours.
"Rich Women. Onitsha. (church members.)" G. F. Packer, 1880s. Pitt Rivers Museum.
These women are likely part of the Ndị Ọdụ, Òtù Enyi, or Òtù Ọdụ society, the ivory society, the elite women’s socio-political and economic organisation of the Önïcha (Onitsha) ministate made up of wealthy members who either bought the rights to the title or whose relatives bought the rights to either wear ọdụ aka, ivory bracelets, or ọdụ ụkwụ, ivory anklets, or both.
"Rich Women. Onitsha. (church members.)" G. F. Packer, 1880s. Pitt Rivers Museum.
These women are likely part of the Ndị Ọdụ or Otu Ọdụ society which is a women’s socio-political and economic organisation in Onicha (Onitsha) made up of wealthy members who either bought the rights to the title or whose relatives bought the rights to either wear ọdụ aka, ivory bracelets, or ọdụ ụkwụ, ivory anklets, or both.
Before the 1890s, the Ọmụ Ọnicha, the female counterpart to the Obi, the overall leader of Onicha, the last being Ọmụ Nwagboka, who was also the head of commerce and trade, wielded great power over most women and the Otu Ọdụ society. Ọmụ Nwagboka, initially resistant to Christianity and the church, later became a catalyst for the growth of church attendance among women after encouraging them to attend services which brought many women, including quite influential ones, to the Anglican mission.
Ọmụ Nwagboka was initially a traditional practitioner before converting to Christianity, at least, formally. Her change in attitude to the religion may have been due to pressure from missionaries and her European trade partners who worked as two arms of European imperialism in the area, traders later becoming invaders and subsequently forming a colonial government. Indeed this may have been the case for other women traders, the most successful of whom would have no doubt been Ndị Ọdụ.
Pressure to convert also came from their children trained in mission schools; although older generations may have been resistant towards conversion, the mission school attenders eventually came to take the position at the top of society in politics, in the courts, and in what was termed ọrụ or ọlụ bekee or ọrụ oyibo, civil service and other jobs introduced by the British Empire that formed a decade after the last Ọmụ Ọnịcha. While there hasn’t been a woman appointed by the Obi Ọnịcha to the position of Ọmụ for well over a century now, the Otu Ọdụ society is still quite prominent.
A woman of Onitsha, c. 1890 engraving from the travels of the French Foreign Legion officer, Antoine Mattei. [Captioned in French: “Civilised woman of Onitsha: Onitsha women wear only a loincloth which goes down at mid-leg and which is tied around the kidneys; it is civilised.”]
Accessories of a young Igbo girl, a leg ornament usually made of brass that is wound round the leg and a bone hair ornament from Aguleri and surrounding areas, below a hair pin used to scratch the head from Onicha (Onitsha). Etnografiska Museet, Sweden.
A photo of a woman taken around the Niger River, likely Ahaba (or Asaba) or Onicha (Onitsha) [partially cropped]. Photographed by Henry Crosse with the Royal Niger Company, c.1886–1895. MAA Cambridge.
[Probably onye Ọ̀nị̀chà.]
Image: 'Fishery in the Lower Niger' c. 1890 engraving from the travels of the officer of the French Foreign Legion, Antoine Mattei.
[...] I had before observed below Onitsha, along the shores, rustic sentry boxes, supported on six poles about 12 feet above the ground, and had taken them to be stations for guardians of the river. They are stations, but for the fishermen. They perch themselves up in these watch-boxes, whence they can command the neighbourhood. A large oblong net, a sort of seine, with a basket in the middle, made of vegetable fibres, is suspended over the water. By the aid of a long rope of the same material, the fisherman lowers or raises his net. Near at hand, in a canoe moored to the shore, two negroes, silent and motionless, are on the look-out. As soon as the net is raised the canoe comes up and the catch is thrown into it ; the sentinel, who does not move from his eyrie, then again lets down the net into the river. This method appears to answer very well, for I have seen the natives thus catch a large quantity of fish ; they swarm there, and they are as fine as they are abundant. This does not prevent them from also using harpoons and fish-hooks, which they manufacture themselves. [...]
– Adolphe Burdo (1880). "The Niger and the Benueh." p. 174–175.
"A chief of Onicha [Onitsha] wearing a schako [hat] of the Royal Guard of England in which he has fixed bird feathers." Via the French Foreign Legion officer, Antoine Mattei, late 19th century. Gallica Bibliothèque nationale de France.
What is likely an Igbo family from Onicha (no known documentation left), photographed by William Henry Crosse, part of the Royal Niger Company, 1886 - 1895. MAA Cambridge.
At a hairdressers in Onicha (Onitsha). French Catholic Lower Niger Mission postcard, early 20th century.
Unidentified people photographed by Henry Crosse with the Royal Niger Company, c.1886–1895. MAA Cambridge, the two men in the forefront may be members of the Agbala Nze priestly title association of Onicha (Onitsha) or Eze-titled men from Asaba since many of the photos taken by Henry Crosse were in Onicha and Asaba.
Unidentified women photographed by Henry Crosse with the Royal Niger Company, c.1886–1895. MAA Cambridge. It’s almost safe to assume that this is Omu Nwagboka (left), the last Omu of Onicha (Onitsha).
Omu Nwagboka was a wealthy trader who was appointed as Omu by the Obi of Onicha, Obi Anazonwu in 1884. She had her own ofo and it seems an abani (royal Benin-style staff) also. She had a son who she bought the Ozo title for and gave over ten wives.
The encroachment on women's authority (due to Victoriana and the exclusion of women from leadership) lead to her leading a women's protest which was so effective that after her death in 1888, Obi Anazonwu did not appoint another woman to the position of Omu in Onicha.
(With all these photographs, whoever this woman was, she certainly did not want to be forgotten, along with the lady who seems to be accompanying her in all these photos. See: Unidentified Women, Niger River)
