OPOROZA—AMASIEKUMOR festival is a fiesta that the Ijaw of Gbaramatu Kingdom, Warri South-West Local Government Area, Delta State and their kinsmen from other parts of the Niger Delta region hold fire for at Oporoza, the traditional headquarters of the kingdom, annually. Amasiekumor is a female deity whose origin dates back to over 400 years. Its devoted worshipers believe that the goddess protects and blesses the faithful, irrespective of circumstances and even in times of battle.
In fact, some of them, perhaps blasphemously, describe the deity as Jesus Christ. Ex-militant leader and top-ranking figure in the kingdom, High Chief Government Oweizide Ekpemupolo, alias Tompolo, said, “Amasiekumor is just like Jesus Christ to us.” This year’s celebration of the deity was not different.
It was a five-day event that kicked off March 10 and ended March 15 with cleansing and purification exercise for all sons and daughters, who were involved in blood covenant and other related sins.
The goddess, who is housed at a bravura temple in a small forest adjacent the Oporoza Guest house of Tompolo is reverently treated. Soldiers of the Joint Task Force on Niger-Delta were amazed at the people’s uncommon belief in the goddess when they bombarded the community in 2009 and did everything to destroy the shrine.
Arrival/commencement
It started with making of various sacrifices ranging from sin to purification offerings, as Amasiekumor forbids uncleanliness. Everywhere on the Oporoza canal, last Thursday, was littered with assorted foods and live chickens for the deity. Every participant or visitor was subjected to a compulsory sanctification ritual; a mixture in a native pot is compulsorily splashed on your head, as you dismounted the speedboat with the aid of leaves.
It is said that any man or woman who had sexual intercourse (probably on the day of the festival) will not be allowed entry into the arena and there is no ransom to redeem it.
Not even journalists, irrespective of their religious belief, were spared of the purification exercise. The zealots said it was to avoid polluting the ceremony. Last Thursday was the grand finale and merrily dressed men and women from all walks of life trooped to the arena. Aged women were dressed in branded white T-shirts with white head gears, while some youths in similar fashion, also had white pieces of cloth tied round their head.
Tompolo’s patented appearance
Tompolo, who is rarely seen, could not hide on that day. Decked in a branded Amasiekumor T-shirt atop a branded PDP wrapper with a white cloth piece tied around his neck and head, he was the cynosure of all eyes. A special song was rendered in his honour and visitors, who barely saw him, had the opportunity of snapping him with their phones and cameras, as he walked to and fro from the adrenaline-charged rhythms of the drummers. Women, led by Chief Vero Tangbowei swayed their bodies and wriggled their waists in a fashionable manner likened to Owigiri dance steps in a high spirit.
Enter the deity
Ear-plitting canon shots burst out, following an announcement that the arena be cleared for the materialization of Amasiekumor. A broom-wielding black masquerade, led Amasiekumor and its chief priest flanked by Tompolo and other high ranking officials of Amasiekumor into the arena. The black masquerade swept the ground as it swaggered with the parrot feather capped deity in a special cavalcade. Shouts of joy rent the air as people struggled to behold Amasiekumor.
Distinct songs in its praise were sung until it sublimely took its seat in front of a covered white tent with the chief priest. The black masquerade swept round the arena followed with great dancing by aged women in a single file with youths in the middle of the circle dancing.
Mint Naira notes for the goddess
Food and drinks were in surplus supply, scores of goat skulls obviously offered for sacrifices plagued the place. Meanwhile, twirling continued as Tompolo and other wealthy Ijaw sons and daughters threw mint Naira notes in the air in front of the deity. This year’s festival culminated in the endorsement of President Goodluck Jonathan and special prayers for the success of the March 28 and April 11 elections.
For Jonathan
Clutching a photograph of President Goodluck Jonathan, the female spiritual head of Gbaramatu kingdom, Mama Ebolomorbo-Ere, joined by all white dressed aged women, stood in front of the Ijaw deity to pray for his victory. The chief priest thereafter sanctified the prayers with a native chalk. It was declared shortly after that Jonathan’s electoral victory was secured and rumbles of celebration and dances followed, as Amasiekumor, the chief priest, Tompolo and others entered into the white tent for a special session. Canon shots were later released and the departure of Amasiekumor was announced.
Tompolo speaks
Speaking shortly, Tompolo said, “Amasiekumor is celebrated to protect the unity and integrity of the Ijaw nation. Amasiekumor means, no matter what happens a mother will protect her child, we want Jonathan to return again and by the grace of God, he is victorious already.” Director General, Nigerian Maritime Administration and Safety Agency, NIMASA, Mr. Ziakede Akpobolokemi, said, “Amasiekumor is one of the greatest festivals we have, it shows who we are and how united we are. Everyone requires prayers, which is why we have come to pray for the president, he needs all over prayers and support.”
Beginning of good things —Pudie
Public Relations Officer, PRO, Gbaramatu Kingdom, Chief Matthew Pudie, asserted, “It started very long time ago, it means there will be no more evil, calamity, defeat and failure and it marks the beginning of good things, blessings and promotion. “It is cleansing the land for prosperity to come; it is done for the good we are expecting in the coming election. The celebration will climax with the declaration of everybody for Jonathan’s re-election,” he declared.
Amasiekumor protected
us during the struggle— Bounanawei
Ex-militant leader, “General” Godday Smith, aka Bounanawei (Owner of the forest) of Niger Delta said: “Amasiekumor is very important and unique to us, we succeeded in the struggle because of the special protection we enjoyed. It is a deity of prosperity; our struggle was for prosperity of our land. “We are here today to renew and revive our spiritual standings, the land has been cleansed and victory and prosperity are here. It has nothing to do with religion; it is the way of our life.”
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