http://hdl.handle.net/123456789/2104 Sun, 05 Apr 2026 23:47:52 GMT 2026-04-05T23:47:52Z http://hdl.handle.net/123456789/2105 OMU INSTITUTION AND PEACEMAKING IN ANIOMA KINGDOM, DELTA STATE, NIGERIA AKINPELU-AYODELE, Immaculate Nneamaka Traditional institutions play prominent roles in conflict management and peacemaking processes in Nigeria. In Anioma Kingdom, Omu is recognised as the head of women and the only female allowed in Izu-ani (council of elders). Previous studies have examined the religious, transgender, political and economic aspects of Omu, with little attention paid to its peacemaking role. This study, therefore, examined the Omu institution in Anioma Kingdom, with a view to determining its influence in peacemaking, mechanisms adopted in achieving peace in its domains, and factors affecting the discharge of its peacemaking role. The Yoruba Omoluabi and the Zulu Ubuntu concepts of peace served as the framework, while the case study design was utilised. Primary and Secondary data were used. Two local government areas in Delta State, namely Oshimili North and Oshimili South, were purposively selected owing to the existence of well-structured institutions. Four communities (Okpanam, Asaba, Ibusa and Akwukwu-Igbo) were purposively selected owing to the presence of functional and sitting Omu. In-depth interviews were conducted with Ndi-Omu (4), Otu-Omu (6), Ndi-Eze (3), and Ndi-dibia (2). Key informant interviews were conducted with Ndi-Olinzele (6), Divisional Police Officers (2), Officers of the State Community Development Unit (2), an officer each from the Ministries of Culture and Tourism, Local Government and Chieftaincy Affairs and Women and Social Development, three adult males and three females. Focus group discussions were also conducted with Ndi-Oza (untitled men), Ikoho azu afia (market women) and umu-ikoloobia (youths). Secondary data were obtained from relevant publications, such as Emeka Esogbue’s A Short History of Omu. The data were analysed using a narrative approach. The Omu institution consists of biological daughters of Anioma decent selected from Umu-Omu (Omu family’s lineage) through Igba afa (divination) to serve the clan. Selection into Omu is through Ebo-nna (paternal home). Its key roles in Anioma Kingdom as Nne-obodo (mother of the clan), Onyeisi-afia (market leader) and Anya ndi mmo (eyes of the gods/spiritual guardians) to the community underlie its influence in peacemaking processes. Peacemaking mechanisms adopted in settling communal conflicts, such as Ije-alilio mgbayalli, Ido-akanti, Ida-nha, Itegbama-egwu and Ihoaka look simple, but they have helped sustain peace in various communities in the Kingdom. The peacemaking activities of the Omu institution have been affected by the cost of initiation into the Omu society and non-recognition of the mediatory role of the institution by the state government. Despite the challenges faced by this institution, more eligible persons enrolled as members of the soceity as a result of eminence and respect accorded to the institution. The peacemaking roles of the Omu institution have helped in engendering and sustaining peace in Anioma Kingdom of Delta State, Nigeria. Therefore, the Omu institution should be strengthened by giving it constitutional roles and financial support to reduce the high cost of installation of members. Sat, 01 Jul 2023 00:00:00 GMT http://hdl.handle.net/123456789/2105 2023-07-01T00:00:00Z