Asaba, in her
day before the massacre was a quiet town of about 10,000 people, was a mile
across the River Niger from the bustling and much larger market town of
Onitsha. Ferryboats were used to travel between the two towns and a lot of
commerce existed between both good communication and market transaction until
the building of the bridge which was completed in 1965. Asaba is made up of
five distinct quarters namely Umuezei, Ugbomanta, Umuagu, Umuaji and Umuonaje,
these quarters are originally the descendant of Nnebuisi, the legendary founder
of Asaba of whom all indigenes of Asaba claim direct decent from.
Asaba with her
rich culture and tradition made distinctive history from her other communities
because of her strategic location overlooking the Niger made her an important
river port and has been chosen during the colonial expansion to be the
administrative headquarters of the Royal Niger Company. Asaba has the
missionaries settling early in her and thereby embracing the western-style
education which produced educated middle class indigenes which spread widely
from her to her environs. Pro Biafra, Asaba had one Government School, One
Catholic School, One convent, two C.M.S. schools, one Salvation Army school and
a Catholic Seminary, Asaba was indeed described as the cradle of Nigerian
education which for many years was the only source for local supply where
suitable men could be counted upon for high secretariat posts in Government and
Commerce.
Asaba had so
much well respected schools with thriving local and missionary teacher with
support of foreign volunteers from organizations like the US Peace Corps and
the UK Voluntary Services Overseas. The prestigious St. Patrick’s College, a
Catholic-mission run boys’ high school whose graduates go on to top Nigerian
Universities and universities abroad and the Anglican Girls Grammar School, an
all girls’ run by the long established Church Missionary Society and many more.
Life in Asaba before the Biafran war was a normal quiet life. Everyone lived as
in communal environment know each other, go to any house, eat together,
children gather together at night around parents for moonlight stories and
moonlight plays, the moon brightens the darkness at night and market square is
packed with youngsters to play and interact before retiring to their various
homes.
Asaba is very
distinctive in combining her cultural and tradition lifestyle to mend with her
western education. she is able to adopt the British style curriculum in the
schools and imbed with her culture and also become an educational hub in
adopting diversity of ethnicities in the schools creating tribal mixture of
students by taking in pupils outside Asaba as boarders into her schools and all
students all live together gaining trust and respect for each other. Only
federal schools have the capacity for this in her days. Asaba pride herself in
producing professionals, doctors, lawyers, teachers and many high ranking
member in the Civil Service, it is also noted that Asaba community has produced
more university professors than any comparable town in her day having this
common knowledge that the first premier of the Midwest Region, Sir. Dennis
Osadebe was an Asaba indigene and a much esteemed leader. Also before the
Biafran War, you find middle class Asaba indigenes working and serving all over
the country, in regional government offices, professionals and entrepreneurs
all over the country in the West and the North but however far afield they go.
Asaba indigenes
will always keep a home in Asaba where they expect to live after retiring,
Asaba indigenes will die and be buried in Asaba even those born elsewhere like
myself will retain deep roots in their ancestral home just as I am doing today
remembering this historic happening. The Biafran war loomed and forged, Asaba
people begin to find themselves in a very increasingly difficult and
complicated situation, being a small part of the multi-ethnic Midwest region
location wise even though not wanting to be part of the Ojukwu’s Biafra as
leaders of the region officially favored the government’s ideal of “One
Nigeria” Asaba indigene at the same time are linguistically and culturally Igbo
and is recognized as their cousins with the eastern region. They are related
and share a lot of affinity though known by the colonial administrators as
western Igbo, they shared a lot more in common than they do with the Midwest
regions. Some Asaba indigene did not trust the government due to the atrocities
already condoned by them in the North while some remain and regarded Ojukwu as
a traitor. You have some who firmly support the Biafran cause so you have the
indigenes taking prominent roles in both side of the conflict, there is the
Joseph Achuzia who became one of the most well-known commander of the Biafran
Army. Part of Asaba indigene were in support with him while there is Philip
Asiodu who was deeply committed to the principle of one Nigeria, he later rose
to become a permanent secretary in the Gowon’s war cabinet, some indigenes were
also in support of him. But majority of the Asaba people wanted to avoid
trouble from either side, they said “we
are not politicians neither are we soldier, we just want to mind our own
business and live our lives” so they stayed neutral.
Asaba, because
of her complicated nature identity and not being core Igbos and being called to
come from the Midwest were not fully trusted by the Igbos, some were sent
packing from Enugu, the capital of Biafra, Asaba indigenes found themselves in
a dilemma, they seem not to belong anywhere. Nigerians thought they are Igbos
while they are considered not to be core Igbos by the Igbos; they are very
neutral like bat that is neither mammals nor birds, no sympathies for both. So
the war was already having its effect on the indigene of Asaba even before the
arrival of the troops from either side. The population of Asaba has largely
increased by those indigenes who came back to seek refuge from the North and
the West as well as some that came back from the East so almost all of Asaba
people came back from all over the country. Children that came back with their
parent had nothing doing than play all day.
Precisely
August 9, the Biafran troops crossed the Niger Bridge at Asaba. This was sudden
and fairly uneventful, though the calmness of the early morning was shattered
by the rumbling of the trucks and tanks and was briefly excited by the long
column of troops in various vehicles, some were hanging on the trucks wearing
bedroom slippers singing and joyously advancing through to Benin City and
normal live continued thereafter nothing happened. Not long probably after four
day into a week, the voice of Murtala Mohammed was heard on radio announcing
the recapture of Benin City, that the Biafrans has lost its occupation of the
Midwest at Ore and are returning back while the federal troop are retaking the
lost territories. The announcement having mentioned Asaba leaves a puzzle in
the indigene’s mind, sending shivers of fear and panic. Many indigenes left
heading across the Niger not knowing where exactly to go. This will be
published in a latter publication of people who died in vain.
The Biafrans
retreat in disarray fleeing through the outskirts of Asaba across the Niger
Bridge. Fear was at its utmost in Asaba now as the federal troops approaching
with sounds of heavy guns and rattling of machine gun fire. Violence has come
to Asaba an innocent victim of the federal troop, a published eyewitness
account described 24 hours of ferocious shelling during which Asaba suffered
her first casualties when his mother whom he left to go get his wife and
children was killed when the shells hit their family house. Accounts of two
elderly pensioners were also killed by the federal troop during exchange gun
shot with the Biafran soldiers. As the Biafran soldiers flee through Asaba
towards the bridge, the federal troops are shelling right across Asaba after
the Biafrans trying to kill them. Biafran soldiers discarded their uniform as
they ran and were able to make it across the bridge, Col. Joseph Achuzia, an
Asaba indigene led the Biafran troops across and placed explosives at the
Onitsha end of the bridge waiting to blow the bridge should the Nigeria
soldiers advance crossing the bridge. The commander-in-chief, General Yakubu
Gowon had instructed Col. Murtala Muhammed and Col. Ike Sanda Nwachuwu not to
attempt under any circumstance crossing the bridge. Account told of how Col.
Muhammed, being in a hurry to get the Biafran soldiers made some incantations
believing in his army Imam named Major Ndayawo who told him that omens were in
his favour.
Furthermore he
was also convinced that Biafran soldier did not have enough explosives to blow
up the bridge, he argued with his officers and led a group of his soldiers onto
the bridge in a show of bravery and almost immediately the Biafran soldiers
blew up the bridge. There was a flash across the horizon and with a bang, the
whole bridge shook, several spans were destroyed, the bridge came down, the
bridge was gone making it impossible for the federal troops to cross over, the
bridge became impassable more federal troops entered Asaba during the day, the
streets were empty, all household quiet, only sounds of heavy traffic noise was
heard along the road, federal troops were heard speaking in Hausa and Yoruba
languages, they wore helmets, were walking stealthily as if hiding and aiming
at a target. This further frightened the indigenes, they stayed calm and became
friendly towards the federal troop, they brought food stuffs, yam, oil, goat
and almost all that they have, they sang and danced welcoming the troops as is
their traditions but it wasn’t clear or certain what the federal troops had in
mind.
They knew the
natives were not Biafran soldiers but that they are not able to catch and kill
all Biafran soldier angered and got them agitated so they were not of the same
mind, signs of violence begin to erupt from them, some federal troops protected
the indigenes but most did not want to. Some group of soldiers begin to go from
house to house looting, demanding money, they rounded up boys and men accusing
them of being Biafran soldiers or their sympathizers, if they sight boot in a
house or see signs that one has worn boots, they call you a Biafran soldier,
the federal troops were killing both old and young, male and female, if they
get to a house and see none of the signs they expect, knowing full well that
there is nothing Biafran about such house, they burnt down such houses, there
was so much looting, killing and violence that people couldn’t work out what to
do, when walking on the street, soldiers stop and gather people and if inside
their houses they are still harassed, killed, looted and their property burnt.
Young men were
heard shouting, I’m not Biafran, I’m not a soldier, and they were all the same
still shot dead and sometimes run their bodies over with their Lorries. These
got so much into the people that the elders together with the Asagba, (the
king) decided to meet and discuss ways to convince the federal troop that the
Asaba indigene are not Biafran soldiers, they levied themselves, each quarter
in Asaba raise a levy of fifty pounds while the Omu, the most important women
leader is to present the traditional akwa ocha, a woven cloth to the commander,
an individual officer was given a fifty pound to pay for his drink, he
apologized immediately for stray bullets killing the native and advised that
the commander be visited. Men were dispatched to deliver their contributions
but they did not return, another batch was also dispatched to find out what
happened to the first men, they also vanished.
In desperate
bid and attempt to end these violence and killings, all community leaders and
the people of Asaba wore their ceremonial white traditional attire, signifying
peace, took to the street pledging to “one Nigeria”, one Nigeria was written in
chalk outside most homes, traditional dance processions, the type done for
special important events and festivals was performed by the entire town.
Certain individuals and families that fled into the bush for safety came out to
participate, a letter welcoming the federal troop had been typed, and the
occupying troops have wanted this entertaining performance, though it seems
painful for the indigenes to perform as many killings had taken away their joy,
it is seen as a last sacrifice to make to end all form of violence. Some
families and individuals were too grieved and sad to participate but the troop
dragged such out of their homes and ordered them to participate, some were
coerced into participating, federal troops checking all house and families
participated in this entertaining parade, drove people out of their houses to
the street, ordering and they have no choice than to obey so many women
especially, gathered for the forced dance as they had just witness a man shot
dead because he refused to join in the dance parade.
The parade now
in full gear as almost every family in Asaba participating, advancing towards
the main town Centre along the popular Nnebuisi Road, chanting One Nigeria with
hands up, with Nigerian soldiers surrounding and guiding them, the people hoped
that these gestures of goodwill will appease the troops but alas their hopes
were dashed, not knowing that federal soldiers surrounding them is not for
guiding but to prevent them from fleeing as soldiers begin to randomly select
and shot men in full view of participants, many were shot dead. This was
happening near my village at a square in Ogbe-osowe in Ugbomanta quarters when
the troops started separating women and little children while the men and young
boys from age 10/12 above were being led between rows of soldiers down the
road, federal troops moved men and boys to open area, sat them down, whipping
them, took them out 10 by 10 and fired shots at them, this practice went on for
a while and when they got tired, they readied their machine guns, mounted their
trucks and standing began to mass shoot as people broke loose and began to run,
the soldiers shut at everyone they can. There were bodies everywhere, thousands
were killed, blood gushing out of people like fountain of water. What a
gorysome sight on 7th October, 1967 in Asaba was a day of darkness, deep
mourning, height of betrayal that killed the heart and lives of those that
survived the massacre, imagine having put their trust and believe that going
out en mass with drums, songs of peace and pledging to the Nigeria nation as
one indivisible entity and dancing to welcome the troop instead the troops
mowed them down with machine guns at the Ogbe-osowe square. a day that both my
paternal grandparents and their children cried and were in deep sorrow.
My
grandmother’s, Christopher and Glory Mordi, the Okwuobi’s and Ngozi Okobi, and
my grandfather’s uncle, the father of my aunt, Mrs. T. Morwa, Pa.
Onyenokolisake Ashiofu and his nephew, Emeka Ashiofu, grandfather’s cousins,
Enyi and Paul Okolotu were amongst the thousands that were killed. My
grandmother (Blessed Memory) always tell the story of running with others
toward the bush for safety with her first son’s daughter strapped to her back,
when this child was hit with a bullet on her left hand, she almost let the
child off her back to continue her way to safety but she thanked God all the
time that she didn’t, she is ever grateful seeing this child grown into a
successful beautiful woman, she said this prolonged her years than she
expected. My grandfather (Blessed Memory), my uncle and their siblings had
stayed behind in the West where they lived and worked, my grandfather did said
that if he had flee to Asaba like some indigenes did, he wouldn’t have survived
the massacre. My maternal grandmother in Awo Idenmili of Orlu district in
eastern region now Imo state lost 3 sons to the federal troops, my mother
always remembers her younger brothers, those are the uncles I never saw or
knew, it was accounted that my maternal grandfather’s compound as a traditional
herbalist and an “ozo”, a titled chief/elder was turned to a graveyard because
many who fled to him for safety were killed, they survived because their “god”
kept them.
I have my direct
share of the massacre and this sad, senseless and merciless event remains a
landmark in the history of my people, the Asaba people. Therefore the month of
October every year, a day is set apart when all Asaba indigenes, family,
friends and well-wishers come together to pay their respects in remembrance of
those massacred, and reflect on the tragedy that occurred on the 7th day of
October, 1967. We, Asaba indigenes think a lot of them, they were ordinary
people, loving and peaceful, unarmed men and women, children and babies having
to go through these ordeals of the Nigerian soldiers, hearing the accounts and
stories of living survivals cannot but awake a zeal to always condemn and
diminish the believe in one Nigeria, this history are not taught in schools,
our children would not have known this occurrence if parents don’t tell them,
just as I was told the story by my grandmother who survived the massacre. Asaba
has risen up above this ill treatment and have grown and matured by building up
the town with modern architectural structures, living normal live as if nothing
happened and artifact were indeed erected in memory of those massacred which is
being reviewed and renovated when needed to. In order to preserve and keep
these stories alive in our hearts, Asaba indigenes all over the world, both
home and abroad, meet yearly every October. In the United Kingdom, Asaba
indigenes have been gathering to meet together for the past 6 years. On 14th
October, 2017, the Asaba community in the UK commemorated the 50th anniversary
of the Asaba massacre, this gatherings is the Asaba Memorial Day. We are now
living this era to continue to add value to our homeland by remembering and
teaching our young generations, regroup and equip ourselves with the knowledge
of need for some internal adjustment that ensures justice to all of us.
We are still
being marginalized, no compensation or justice has been done, we as a people
are trying and striving to make life comfortable for ourselves, we will also
progress in our reaction by improving the quality of live provided to our
homeland and her indigenes when we, although seem to have forgiven Nigeria but
we can never forget, generations after us will live with these historic
memories.
Written by:
Ifenyinwa
Okonta
For: Delta
State Media
Edited by:
Mazi Ndubisi
Ugochukwu Stephen
For: Delta
State Media
Published by:
Chibuike John
Nebeokike
For: Delta
State Media
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