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CHAPTER ONE

INTRODUCTION

1.1 Background of Study

The importance of history to any nation, society, community or people

cannot be overemphasized. This is because a proper analysis of the past

can help people to have a better understanding of their circumstances and

provide a motivation for the modification of the present in order to have a

better future. Consequently, writing the history of the growth and

development of St. Peter’s Anglican church has become a necessity for

any student of religion of Sampou for the fact that it is the first Christian

Mission in the community and with the proliferation of churches in the

community, it is crucial to establish this fact in the annals of our recorded

history so as to preserve for future generations and avoid any

complications, confusions, arguments or uncertainty.

The Christian religion is the world largest religion. It is a monotheistic

system of beliefs and practices based on the Old Testament and the

teachings of Jesus Christ as embodied in the New Testament and

emphasizing the role Jesus as Saviour(Farlex Clipart, 2003-2012). A

religion based on the life and teachings of Jesus. Most forms of

Christianity hold that Jesus is the Son of God and is the second person of

the Trinity through whom humans may attain redemption from sin

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(Collins 2003). The religion, Christianity, has widely spread to every part

of the world, and this spread has gone into the fabric of the traditions and

customs of many societies where it is embraced or accepted.

The history of the advent of Christianity in the Niger Delta area is an

interesting and enlightening adventure as it highlights the efforts of men

and women both foreign and local who sacrificed their time, money and

everything for the propagation of the gospel of our Lord Christ. “The

history of Christianity in the present day Bayelsa State is in effect, the

history of the Anglican Church, that being the Mater Ecclesia (“Mother

Church”) in all Bayelsa”(B. A. Obuoforibo 1998). Although, there are

presently almost every form of denominations in Bayelsa State such as

Baptist, Roman Catholic, Cherubim and Seraphim, the Pentecostals and

other pseudo-Christian movements, yet, it is very necessary to clearly

state the fact that the Anglicans were the first to enter Izonland with the

gospel to cause people to serve the Almighty God. They also brought

education along with the word of God to the people of the area.

In the same vein, the history of Christianity in Sampou community cannot

be complete without tracing the history and development of St. Peter’s

Anglican Church in Sampou, one of the nine communities that make up

the Kolokuma clan in Kolokuma/Opokuma Local Government Area in

Bayelsa State.

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1.2 Statement of Problem

In the midst of the proliferation of Christian denominations of all colour,

creed and persuasion, a documented history of the growth and

development of St Peter’s Anglican Church, Sampou is long overdue as it

represents the first incursion of the gospel and Christianity in the

community. Moreover, in these rapidly changing and technologically

advancing age when people are less concerned about the past but mostly

the present and the future, it is imperative to leave a legacy of the past as

it has been stated that a people who has no knowledge of their past are

like those suffering from collective amnesia. Thus, history of the past is

important because he, who controls the past, controls the future. Thus, it

becomes imperative as a student of religious history to undertake this

daunting and maiden task due to the paucity of information which has

discouraged previous researchers. In addition, due to modern trends,

cultural contact, religious transformation and technological advancement,

many persons are losing their history. This concern is one of the issues

affecting St Peter’s Anglican Church in Sampou. The importance, role

and impact of this church in the community have made this study

necessary and shall provide answers to the following pertinent questions:

1. When was the church started?

2. Who are those that started the church?

3. What types of challenges it encountered at inception?

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4. How has the church impacted Sampou community?

These questions will guide the study under which its roles and functions

in the community will be adequately discussed.

1.3 Objective of Study

This research aims to investigate

1. The beginning of St Peter’s Anglican Church in Sampou.

2. The names of the founders and first converts of the church.

3. The challenges encountered be the church at its inception

4. The impact of the church on Sampou community.

5. Recommend ways the community can reciprocatethis historical facts.

1.4 Significance of the Study

This study is significant for several reasons. First, the missionary

activities of the church are a universal phenomenon. Thus, any research

on church history will be beneficial to the society. Secondly, every

research helps to provide information that will enable people to have a

better understanding of a particular concept, event or activity and in this

case, the growth and development of St Peter’s Anglican Church,

Sampou. The importance of this study is hinged on the fact that the

history of the introduction of the church in any community has religious,

educational, historical economic, social, political, and cultural

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significance in the community society or nation. This is

because;itintroduced a period of new activities, influx of people and other

social cultural occurrences. They were also a period of introduction of

new formsof worships, lifestyles, habits, and behaviour. The advent of

Christianity brought about a lot of cultural contact which laid the

foundation for much of the changes being experienced in our society

today.

Presently, the Christian religion has become a very significant aspect of

the people's culture. This was not the case during the pre-Christian era.

Any society without a culture will be looked upon as having no history,

religion or significant past event to be commemorated. Consequently, the

findings of this research will be of great importance to the Sampou people

and the Izonnation for the maintenance, preservation and continuity of the

culture from generation to generation so that the unity and common

values, norms, and beliefs of the people will not totally fade away or be

discarded for the nation to be forgotten of its cultural prestige.Such a

people can equally be referred to as extinct. Consequently, it is important

to study when this historical fact and event were introduced into the

Sampou community.

Lastly, the importance and impact of the church in any society will be

buttressed by this study. The gradual and spontaneous disappearance or

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loss of most of the Ijaw traditions and customs (culture) that were much

cherished vehemently calls for a research of this nature. Therefore, the

significance of this study is to provide historical and ethno-graphical

account of the traditions and customs of Sampou from pre-Christianity

era that has been impacted upon by the establishment of Christianity in

the community. One of it is to provide an insight into the changes that

have occurred in Ijaw traditions and customs because of Christianity. The

study also has both theoretical and practical significance. Thus,

theoretically, this study shall immensely contribute to the existing

knowledge in this area for students and researchers who may have

interest in this aspect of socio-cultural development inquiry and

maintenance of Ijaw traditions and customs (culture).

This will also help to emphasize the need to encourage and revive the

respect and regard for the Anglican Church that is waning in its influence

as a result of somuch religious and other factors that have occurred over

the years.

1.5 Research Methodology

The methodology in this study is the library research method. This

implies that a major source of information for this research will be from

journals, books, and the Internet. Oral interviews and questionnaire were

also used in the collection and analysis of data.

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1.6 Scope and Limitation of the Study

The study is focus on growth and development of St. Peter’s Anglican

Church in Sampou as the focal point of the study. Thus, the scope will

also be limited to the Sampou community and the St. Peter’s Anglican

Church. However, this study is bound to experience certain limitations

which include such factors as the absence of much available information

and inability to interview as many persons as possible and interact with

certain individuals from the community as well as some other logistics.

Of course lack of funds and time frame is bound to equally hinder the

level of efficiency expected of this work.

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CHAPTER TWO

REVIEW OF LITERATURE

2.0 Introduction

This chapter is a review of the literature related to the study. The review

is focused on the key concepts of this study. There is some written on the

history, customs and traditions (culture) of the Niger Delta (Ijaw)

particularly by historians and social scientist that have researched into the

general history of the sub-region. Apart from that, other scholars have

also written in relation to this topic on the advent, growth and

development of the Christianity especially the Christian Missionary

Society popularly known as the Anglican Church. Thus, in this chapter

their various works on this is worthy of appraisal.Thus, literature has

been on the following:

 Christian religion (Christianity) a conceptual meaning

 A history of Christianity in Ijaw land

 The impact of Christian religion on Ijaw people

2.1 Christian Religion (Christianity) A Conceptual Meaning

In the beginning was the Word, and the Word was with God, and the

Word was God. The God of Christianity is a supreme being, his word is

the ultimate truth, and his power is omnipotent. Its followers worship him

and praise him and live by his commandments. (Haralambos &Holborn,


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2004)

Many Judaic views were taken over and incorporated as part of

Christianity. Jesus was an orthodox Jew and Christianity began as a sect

of Judaism, though it is not clear that Jesus wished to found a distinctive

religion. His disciples came to think of him as the Messiah-a Hebrew

word meaning ‘The anointed’ the Greek term for which was ‘Christ’-

waited by the Jews. Paul, a Greek Speaking Roman citizen, was a major

initiation of the speed to, or even belonging to, as in slave ownership. In

the Greek Septuagint, Christo was used to translate the Hebrew (Masiah,

Messiah), meaning (one who is) anointed’. In other European languages,

equivalent words to Christian are likewise derived from the Greek, such

as Chretien in French and Cristiano in Spanish. (Bickerman 1949 p.145).

Christianity is a religion based on the life, teachings, death by crucifixion,

and resurrection of Jesus of Nazareth as described in the New Testament.

Although Christians are monotheistic, the one God is thought, by most

Christians to exist in three divine persons, called the trinity. Most

Christians believe that Jesus is the Son of God and the Messiah of the

Jews as prophesied in the Old Testament (or Hebrew Bible). According to

other traditions, however, Jesus is thought to be a human messiah that

instructs his followers to worship God alone.

(http:/ien.wikipedia.org/wiki/Christianity).

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The Term Christian

A Christian is a person who adheres to Christianity an Abrahamic,

monotheistic religion based on the life and teachings of Jesus of

Nazareth. The term “Christian” derives from the Koine Greek word Chris

(Xploxog) a translation of the Biblical Hebrew term Meshiah.

Etymotigically, the Greek word Xpiosavoc (christianos) meaning

“follower of Christ”, comes from Xpioc (christos), meaning “Anointed

one”, which an adjectival ending borrowed from Latin to denote adhering

with the ultimate problem of human life’ (quoted in Hamilton 1995)

(Haralambos & Holborn 2004).

2.2 Introduction of Christianity in Nigeria

Christianity was introduced at Benin in the fifteenth century by

Portuguese Roman Catholic priests who accompanied traders and

officials to the West African coast. Several churches were built to serve

the Portuguese community and a small number of African converts.

When direct Portuguese contacts in the region were withdrawn, however,

the influence of the Catholic missionaries waned and by the eighteenth

century had disappeared.

Although churchmen in Britain had been influential in the drive to

abolish the slave trade, significant missionary activity was renewed only

in the 1840s and was confined for some time to the area between Lagos

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and Ibadan. The first missions there were opened by the Church of

England's Church Missionary Society (CMS). They were followed by

other Protestant denominations from Britain, Canada, and the United

States and in the 1860s by Roman Catholic religious orders. Protestant

missionaries tended to divide the country into spheres of activity to avoid

competition with each other, and Catholic missions similarly avoided

duplication of effort among the several religious orders working there.

Catholic missionaries were particularly active among the Igbo, the CMS

among the Yoruba.

The CMS initially promoted Africans to responsible positions in the

mission field, an outstanding example being the appointment of Samuel

Ajayi Crowther as the first Anglican Bishop of the Niger. Crowther, a

liberated Yoruba slave, had been educated in Sierra Leone and in Britain,

where he was ordained before returning to his homeland with the first

group of missionaries sent there by the CMS. This was part of a

conscious "native church" policy pursued by the Anglicans and others to

create indigenous ecclesiastical institutions that eventually would be

independent of European tutelage. The effort failed in part, however,

because church authorities came to think that religious discipline had

grown too lax during Crowther's episcopate but especially because of the

rise of prejudice. Crowther was succeeded as bishop by a British cleric.

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Nevertheless, the acceptance of Christianity by large numbers of

Nigerians depended finally on the various denominations coming to terms

with local conditions and involved participation of an increasingly high

proportion of African clergy in the missions.

In large measure, European missionaries were convinced of the value of

colonial rule, thereby reinforcing colonial policy. In reaction some

African Christian communities formed their own independent churches.

2.3 A History of Christianity in Ijaw Land

Several reasons were advanced as motives behind Europeans’ interest and

subsequent incursion into Africa. These reasons included among others,

political and strategic factors, the psychological and cultural factors. In all

these, the cultural factors were most closely related to this discourse.

In the pre-colonial period, especially during the period of European

imperialism, many Christian adherents and adventurers desired to spread

Christianity to other parts of the world as an advancement of

European/Christian civilization to others. During the 19th century,

Christian missionaries were keen to spreading Christianity, and also

“encouraged” philanthropists and humanitarians who wanted to abolish

unchristian customs in past of Africa. In West Africa, the church

missionary society founded in 1799 in England, which was the

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evangelical arm of the Church of England (Anglican Communion) made

its inroad to many parts, using Sierra Leon as a base and outreach station.

The arrow-head that spearheaded the work of the CMS in this region was

an Oshogbo-Yoruba Samuel Ajayi Crowther.

The biography of Samuel A. Crowther was closely associated with the

inhuman slave trade in the west coast of Africa. Crowther was captured

and sold as a slave to European slave merchants. However, by the dint of

Luck, he was “recaptured” by the British naval anti-slave squadron and

sent to Sierra Leone. This opened a new chapter in the life of Crowther.

He went through various educational and theological training before

becoming a clergy in the Anglican Church. Samuel Ajayi Crowther, apart

from being very religious was also dedicated, committed and vibrant in

his evangelical mission. He became the first African Bishop to pastor the

region of the Niger Delta. It was the CMS of England under the aegis of

Bishop Samuel Crowther that the first Christian mission was established

in Bonny in 1865 in the Niger Delta. It is necessary to note that the first

Christian mission established its first station at Akassa but faded away

due to demographic factors. (Ama-ogbari O.C.C. 2014)

Bishop Samuel A. Crowther was instrumental to the establishment of the

Twon-Brass station. On September 29, 1867 the Bishop and his son,

Dandeson were traveling in a boat from Ida after their deliverance from

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the hand of chief Abokkho and met King Josiah Constantine Ockiya,

Amanyanabo of Nembe at a point near Akassa. King Ockiya was said to

have appealed to the Bishop in these words “God-man the tory way you

been to tell at Bonny come put for my country” (quoted in Eke-Spiff,

1990). This was an open invitation to establish a Christian mission in his

town. The Bishop accepted and set in motion the plan to return and met

Ockiya and his chiefs at Twon where he concluded agreement with them.

The chiefs contribute £200 being one third of the amount required for the

project. A site was provided at the river bank and cleared, and the second

station in the Niger Delta and first in the central Niger Delta was

established at Twon Brass on the 25th of August 1868. The school was on

adjunct of the church was established on the same day. Seventy persons

attended the opening service and seventeen students were enrolled at the

school J.R Dewing and S.B. prided, the resident at Akassa came to Twon-

Brass alternatively to supervise the work fortnightly. Later, Thomas

Johnson was appointed as permanent superintendent. Rev. Thomas

Johnson served the Brass mission for about sixteen years and died on the

14th of April 1884, and was buried in the mission yard at Twon-

Brass(Eke-Spiff, 1990).

The church was thus planted at Twon-Brass initially; the church building

was constructed with bamboo pole and thatch roof. Later a wooden

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structure was erected, covered with galvanized sheets. The building was

dedicated by Bishop Crowther on the 21st of October, 1869. A mission

house was also erected, part of which served as classroom for the pupils.

In 1875 it became necessary to expand the church and in 1877 the

enlarged chapel was dedicated and the same “Saint Barnabas” was

officially ascribed to the church. (Ama-ogbari, 2007). In 1886 the church

imported a prefabricated iron church from England which was fitted and

dedicated on the 10th of October, 1886. This mission at its inception was

confined to Twon, but was extended to Nembe and its environs, which

were for a long time noted as the most successful mission in the Niger

Delta.

In 1879 shortly before his death king Ockiya destroyed his traditional

images, sent away his numerous wives but one and was baptized as

Josiah Constantine. However, William Fredrick Koko who became king

in 1889 publicly renounced his former Christian faith at his coronation. In

1895, at about the time of the raid on the Royal Niger Company depot at

Akassa; Brass chiefs explained that changes in their religious stand as

follow: “some years ago the Christians have now gone back to fetishism,

among these king Koko, the reason for this being that they had lost faith

in the white man’s God, who had allowed them to be oppressed and their

trades, their only means of livelihood to be taken away from them

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without just cause or reason (quoted in Isichei 1983).

Beside the establishment of Christianity at Nembe, the church missionary

society sipped to Okpoam where a church was founded and in 1921 got to

Egwema-Amoagbo in cape Formosa Island. In 1922 the church

missionary society opened a station at Egwema and from there gradually

spread to the other towns and villages on cape Formosa Island and Akassa

(Ama-Ogbari 2014).

2.4 The Spread of Christianity Outside Twon Brass

As Christianity spread to Nembe speaking areas, the Ogbia and Ijaw areas

were also evangelized. Twon-Brass Christians who were itinerant traders

carried the word of God along with them. These traders built places of

worship in their host communities and worshipped, abstaining from any

form of manual labour on service days. Although the Nembe Christians

traders invited their Ogbia and Ijaw customers to join these worships,

their lost hardly obliged. However, from 1910 the acceptability of

Christianity in these areas was not in doubt. The spontaneous spread and

acceptance of the Christian religion in the Ogbia area was fantastic and

overwhelming. In the Kolo Creek area it was Amos Ojoko-a Nembe

trader who pioneered missionary activities. Rev. D.O Ockiya when

informed that Ogbia had accepted Christianity visited the towns of

Okoroba, Idema, Opumatubu and later the towns in Kolo creek and

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Anyama in 1911. Much later Christianity also penetrated to places such

as Saka Kugbo, towns and vilalges in Epie creek such as Opolo,

Okutukutu, Agudama, Biogbolo, etc. and also Okordia, Zarama and

Besani in the Taylor creek region.

In the Ijaw area of the lower central Delta, Christianity started gaining

ground around from 1912 when Rev. S.S Williams, the pastor in charge of

the Twon-Brass station occasionally went on missionary duties at Ekowe,

which had Rev. James Claud Ikalamo (then a layman) as its

superintended. The rapid establishment and growth of many stations in

this area made a team of missionaries comprised of D.E. Spiff, George F.

Sambo and others to constantly visit this area for evangelism. As a result

of the rapid increase in the churches and the enthusiasm exhibited by the

converts, it was authorized to have its parish church council (P.C.C)

meetings which were supervised by the Brass District. This situation

remained until it was merged with the upper Central Niger-Delta Ijaw

C.M.S to form a district of its own. The headquarters was sited at Kaiama

and Rev. G.I. Amangala became its first superintendent. The Rev. H

Proctor and J.C.R Wilson were the European missionaries that

evangelized in the upper Ijaw region from their base at Brass.

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Kaiama is a principal town in Northern Izon, a springboard of

Christianity in the area. Kaiama received the gospel in 1892; and since

then, she has continued to be the mater ecclesia in the Northern Izon axis

in the spread of the gospel (Obuoforibo 1998). The gospel came to

Kaiama through the instrumentality of Fetepigi Amaran, son of King

Amaran Odo of Kaiama (1826-1900). He was sent by his father to

domicile in Twon Brass because of the gruesome experiences of the

Kaiama-Okoloba war in the Royal House. While there, he got baptized,

schooled and eventually married to Timebi, a daughter of Twon-Brass. He

refused to return even when his father the King died in 1900.

In 1904, the missionaries among who was the Reverend H. Proctor

appealed to Fetepigi, on hearing that he was from Kaiama, to lead them

up the Creeks and rivers to spread Christianity and open schools. Fetepigi

Amaran turned down the appeal but he helped them make a sketch,

indicating creeks, towns and villages along the routes they should follow

up to Kaiama. He, in addition, specifically gave them the name and

compound of Regent Okpobogha Amaran with whom they could

comfortably lodge to carry on with the activities of their mission.

In Reverend Proctor’s train were the Reverends H. Wilson, Williams, (a

Sierra Leonean) and Reeks. Other CMS missionaries that later joined

them were Reverends Garrards and Aitkin. These missionaries loaded

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their boat with Christian and primary educational books andstarted their

journey up the creeks and rivers through the help of the sketch drawn.

They called at almost all towns and villages indicated along the routes as

indicated on the sketch and introduced their mission, but they were

rejected. The natives told them that they were not interested and that if it

were a trade on drinks, gun-powder, textiles and various items of edibles,

they could have received them. At each town and village they called, the

reply was the same until they reached Kaiama.At Kaiama, the natives

who confronted them at the waterside led them to Regent Okpobogha

Amaran. After the necessary introductions, Regent Okpobogha Amaran

with pleasure, received them and order their luggage to be carried into his

palace.

Regent Okpobogha Amaran on sensing the serious curiosity that was

rearing its heads in the minds of all the people of Kaiama about the

arrival of the missionaries invited all the elders to his palace and

explained to them about the missions of the strangers. Reverend Proctor

addressed the elders briefly on their mission and served them with

biscuits, milk, corned beef, sardine etc. They also served all the children,

who were equally curious and were watching from outside the palace.

Both old and young in the town were impressed. Acquaintance, as could

be imagined, had been established. The missionaries invited both young

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and old and started teaching them the scriptures and alternatively, taught

them the fundamentals of reading andwriting. Every day, except

Saturdays and Sundays, the missionaries organized such classes, while on

Sundays; they organized church services, all in the King’s palace.

When the missionaries saw that the impact of their mission was well felt

by the natives and discovering that the palace could no longer

accommodate the increasing number of participants, they requested for an

open piece of land so as to put up a structure. Regent Okpobogha Amaran

immediately went into action by consulting his elders and gave land to

them owned by the Amaran Family on the South, and on the North,

owned by the Ereweri Family. It is the very space of land St. Mark’s

Anglican Church, Kaiama is occupying till date. A thatched-roofed

building with mud walls without delay was put up. Normal school classes

during week days and church activities on Sundays were held in the same

structure. That was the foundation of the church in Kaiama in 1904.

The missionaries made Kaiama their headquarters for effective

missionary work. From Kaiama, they visited and established churches in

Odi, Opokuma North and South, Sampou (the focus of this research) and

other townsand villages for the interest of their mission. From Kaiama,

they also went to Patani and established a base there too. Eventually,

Kaiama became the Headquarters of the upper Ijaw mission while Patani

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served as the Headquarters overseeing the Isoko District (Ama-ogbari,

2014). From there, the gospel was taken to most of the remaining Ijaw

communities in the Niger Delta area. This was how Christianity spread in

the area and now it is dominating in the whole of Ijaw Land.

Before the pioneer missionaries and educationist of the Church

Missionary Society (CMS) finally left after laboring against all odds and

hardship for the cause of humanity, a bungalow and parsonage at Kaiama

were built by the CMS for the accommodation. When they left, Mark

Lele who was then an Agent was posted to Kaiama. He was very diligent

and hardworking. It was during his second tenure at Kaiama, Fetepigi

Amaran as an ordained Priest fell ill and eventually died in July, 1927. On

the orders of Catechist Mark Lele (later Revd.), Fetepigi Amaran was

buried in their mission premises.

2.5 The Impact of Christian Religion on Ijawpeople

 Education

Christian mission in Ijaw land was established initially by the CMS

Christian denomination. The primary goal of Christian missionaries was

to convert as many Izon people to Christianity as possible. To facilitate

meeting this goal, the missionaries concentrated their efforts on teaching

and preaching about Christianity. To reach the vast majority of African

people, missionaries had to learn their languages. To further interest in

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and understanding of Christianity, missionaries worked to translate

portions of the Bible into local languages.

However to read the newly translated Bible, people needed to learn how

to read. Consequently, education and schooling became important

additional goals of Christian missionaries. All over Africa, wherever

missionaries went, they opened schools. At first, the main focus of these

schools was to teach reading and religious instruction. Missionaries

believed that the ability to read the Bible was of vital importance in the

conversion process.

As the colonial era progressed, mission education expanded to include

full primary and secondary schooling. While these schools were available

to only a small minority of African children, they were important since in

most African countries, the colonial governments were not willing to

spend money on education for their subjects. They laid the foundation for

education in all the communities the church had set up a mission. It was

less than 100 years ago that the government started involving itself in

education of the people.

 Health Work

In addition to their work in education, some mission societies were

actively engaged in health work, opening hospitals and clinics in rural

and sometimes remote areas. Most of the original hospitals in the area

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were established by the Christian missions and the doctors were

missionaries who had come to use their medical skills as a tool of

spreading the gospel through helping the sick and those with different

maladies.

 Superstitious Beliefs

Another way Christianity has impacted on thepeople of Ijaw is the

enlightenment that has helped to discard some unhealthy superstitious

beliefs. Since the advent of Christianity in parts of Africa, especially Ijaw

land, there have been huge changes in the amount of superstitious beliefs

held by the people. Traditional, animist religion saw humans as being

subject to whims of local gods. People saw phenomena such as weather,

disease and human fate as subject to the whims of various gods. There

were many taboos intended to influence such superstitious beliefs. Under

these pagan beliefs such activities as drunkenness, sexual immorality,

sexual abuse and violence were rampant. Africa today, (particularly the

Ijaw of Bayelsa State which 95 %( percent) are Christians) is moving

away from these superstitions. Under the influence of Christianity,

education, personal responsibility, personal morality and individual

freedom are all improving. Of course, the picture is not all rosy. Africa

and especially Nigeria (Ijaw) is still subject to many problems, including

corruption, greed, continued sexual immorality and violence. Christianity

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has clearly not completely taken hold in Africa.Of course, it has not done

the same in Europe or North America as well. (John O. 2008).

“Christianity is presently responsible for the way our society is organized

and for the way we currently live.So extensive is the Christian

contribution to our laws, our economics, our politics, our arts, our

calendars, our holidays, and our moral and cultural priorities (practices)

that historian J.M Roberts writes in Triumph of the West, ‘We could none

of us today be what we are if a handful of Jews nearly two thousand years

ago had not believed that they had known a great teacher, seen him

crucified, dead, and buried and then rise again’ (from the book what’s so

Great about Christianity by Dinesh D’Souza).

However, it is true that the traditional religious practices of the African

(Ijaw) are anthropocentric in the sense that all the religious practices

invariably point to one objective, namely, human life and its preservation.

Prayers and sacrifices offered to the gods and the ancestors all have one

end in view, namely, the welfare of man (Ezeanya S.N.1976). However, it

was not until the advent of Christianity and its interaction with the native

culture that the extended family system took on macro-dimensions. All

human beings, irrespective of race or ethnic origin, are seen and accepted

as members of this extended family, that is, as children of God and hence

members of one family. In other words, man is now given his value

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simply because he is man, and is not discriminated against because he

hails from a different area. Some aspects of African culture have been

civilized by wholesome interaction with Christian values, which have had

a puritanical effect. It is due to Christianity that today twin babies are no

longer destroyed, that their mothers are no longer tabooed and ostracized,

that the practice of local slave trade, child-kidnapping and human

sacrifices have been dropped, and that the frequent local community

feuds and bloody clashes have been immensely reduced or, in some

localities, even totally abandoned. (Canon E.I 1982).

Religious intolerance is more manifest in the dealings of Christianity with

such aspects of Ijaw culture as marriage. Almost all the Christian

churches have refused to recognize polygamy within the Ijaw context.

Others refuse interdenominational marriages involving their members.

The Ijaw regard polygamy as a healthy institution, which issues respect

for husbands and love for wives, assures social security, and checks

flirting or prostitution. The insistence of Christianity on monogamy is an

arbitrary imposition without adequate consideration of the raison d’etre of

the traditional institution of polygamy, which sustains the extended

family patterns and assures continuity, the bedrock of the traditional

ancestral worship. Hence, the introduction of the white wedding by the

church, has added more expenses on the already expensive marriage the

25
Ijaw people have (Canon E.I 1982).

Marriage is held sacred,honoured and highly consummated in Izon land.

Polygamy is the normal Izon marriage practice. However, Christianity

and harsh economic realities of the contemporary world are forcing

young men to be married to single wives but extra marital relationships

are still a common practice that is not frowned at. Marriage ceremonies

varies according to the system of marriage but must be performed, before

a wife is taken away from her parents. Basically there are three

categorized systems of marriage, these are:

1. Bere: Bere which can be translated to mean big-dowry-system is the form

of marriage where fathers have full claim over their children. Dowries

ranging from £12(twelve pound sterling) to £15(fifteen pound sterling)

are paid and rich men are determined in the dark days by the number of

slaves he bought. Most parents consider this system of marriage as a relic

of slave trade and do not feel disposed to give their daughters by this

system of marriage except under stress of financial difficulties. Another

reason for parents’ reluctance is because the remains of a daughter

married under this system are not returned to their parents’ homes, which

is avoided by most parents. In the past, before women that are married

under big-dowry-system would be taken away to their husbands, some

special ceremonies such as the staging of wrestling matches, firing of

26
guns and carrying of the girl on shoulder bridges where performed. These

antiquated ceremonies are no longer performed nowadays.

2. Opu-Ikiya: Opu-ikiya, which can be translated to mean ‘‘greater

friendship’’ is a system of marriage where the male issue belongs to the

husband and the female to the wife and her people. Dowries from

£15(fifteen pound sterling) to £30(thirty pound sterling) are paid in this

form of marriage which is becoming obsolete and fast dying out in Izon

land.

3. Kala-Ikiya: Kala-ikiya which has now taken a simple from, Ikiya could

be translated to mean “lesser friendship” but translated by court

authorities to mean “small-dowry-system” is the most popular from all

marriage on account of its lesser financial implication on the youths.

Dowries ranging from £12(twelve pound sterling) to £15(fifteen pound

sterling) are paid. All issues from this system of marriage belong to the

wife and her people; yet young men of the present age prefer this form of

marriage and contract it more than any other form, as children of the

present age are not inclined to leave their father’s land for their mother’s.

Although bride price now varies from family to family, according to the

social status of the-bride groom or bride, the traditional amounts of 36 to

80; 15 to 30 and 13 pound sterling are still symbolized in many

27
marriages. Then the man may add any money on top. However, in case of

divorce, the man is entitled to only the traditional fixed amount.

Marriage is done traditionally, at the home of the bride, this may be

followed by a Christian wedding, either form of marriage is sufficient for

societal recognition but the traditional one is more prevalent because

most natives may not afford the cost of the Christian wedding which is

often more expensive (Woyingidinikpete G.Y. 2006).

 Burial Practices

The Ijaw practice is to bury an elderly person soon after death with

preliminary ceremonies; after a year or more the second burial takes place

with more vigorous and detailed ceremonies (Tibisin or Tumor). It is the

second burial which helps the spirit of the departed individual to join and

rest happily with the ancestors in the land of the ancestral bliss. Without it

the spirit of the living of the departed hovers about in the air and may

harm its kindred living members. But once the second burial is

performed, the spirit of the departed assumes his place in the land of

ancestral ecstasy where he can plead affectively with the gods for the

well-being of the members of his family. And again female circumcision

now derogatorily called ‘female genital mutilation in Izonland has been

eradicated and made illegal because of Christianity. And also some

masquerade festivals in most communities in Izonland have been

28
discarded all due to the teaching of Christian values by the church in the

area. The tremendous impacts of Christian religion on Ijaw culture have

been crystal clear. Ignorance and superstition have been put to flight after

contact with Christianity (Woyengidinikpete G.Y. 2006).

29
CHAPTER THREE

LAND AND PEOPLE OF SAMPOU

3.1 Geographical Location

Sampou is an Izon speaking community that is in the core of the Niger

Delta in present day Kolokuma/Opokuma Local Government Area of

Bayelsa State of Nigeria. Sampou is situated between the Nun River and

the East-West Road. It is the first community while entering

Kolokuma/Opokuma Local Government Area from the Port

Harcourt/Mbiama axis of the east west road. It is bounded on the North

by Odi town, Okotiama town on the South, on the east; it is bounded by

Okodia clan down the Tailor Creek and on the west by Kalama

community, beyond the Nun River access. It is linked to the East-West

Road by a distance of about two kilometres. Sampou is one of the nine

communities that make up the Kolokuma Clan in Bayelsa State.It is

located between latitude 5.2 north of the Equator and longitude 6.05 east

of the prime meridian at the upper apex of the Niger Delta branch of the

Nun River, a tributary of River Niger which flows through the Sagbama

creek down the estuary of Akassa.

Professor Ebiegberi J. Alagoa in his book " The Land and People of

Bayelsa State Central Niger Delta 1999" asserts that Bayelsa State is

located in the heart of the Niger Delta and described it as Central Niger

30
Delta.

3. 2 Vegetation

The vegetation of Sampou is the fresh water swamp rain forest. It is

enriched with the three layers equatorial forest strata and blessed with a

variety of trees species. The upper stratum is occupied mostly by very tall

trees such as African green, Mahogany, Obeche, while the middle stratum

is usually occupied by trees that are f average height like the oil and

raphia palms while the third and lower stratum is covered with shrubs

such as Alligator pepper and young plants yet to attain maturity. The

upper layer usually forms a natural canopy by the joining of the crowns

of the huge trees enabling the forest floor to be cool and less dense

though impenetrable in some areas.

Table 1: some common trees and their names.

E n g l i s h n a m e Scientific name L o c a l n a m e
A f r i c a n G r e e n Cyclicodicu gabunensis E g i n e y e n
M a h o g a n y Khaya ivorensis K u r u
O b e c h e Triplochiton scleroxylon A k p o w e i
O i l P a l m t r e e Elasesis guinesis L o o - t e i n
S i l k c o t t o n Ceiba pentandra I s i s a g h a
A f a r a Macrophyla ciliatra I w o n o
R a p h i a p a l m Raphia vinifera I t o b o
G r e e n o f P a r a d i s e Afriamomoum melegueta Alligator pepper
B u s h M a n g o Irvingia gabonensia O g b o i n
Source (Tamuno, 2007).

31
Many of the trees, plants and grasses are of vital economic and medicinal

value. The forest is also home to a lot wild animals and game which are

regularly hunted by local hunters through traps and other means and are

eaten as cooked or smoked meat. Unfortunately, modernization and

urbanization has brought about a great depletion of the forest through the

felling of trees for planks and timber, clearing of the land for farming and

construction of houses have all reduced the rich vegetation which had

pockets of virgin forests (Yeri, 2008).

3.3 Relief and Climate

Sampou is situated on a relatively flat plain. Its average height above sea

`level is less than 15m and in most places, it is less than 10m above sea

level (Oyegun, 1999). This is the major reason why the land experiences

the annual flooding from April to November. The soil in the area is

mostly clayey, through loamy and sandy soils and is very fertile

agriculturally which is enhanced by the deposits caused by the annual

flooding.

The community location enables it to regularly experience a hot humid

climate and two major seasons: the rainy season (which is about seven

months from April-October) and the dry season (from November-March,

about five months). Although, there is a short break known as August

break or "little dry season" which occurs between late July and early

32
September. Meteorological records reveals that the temperature is mostly

in the region of 30°C +/_ 3. Relative Humidity (RH) varies between 65%

and 85% or more depending on the particular season of the year.

3.4 Economic Activities and Occupations

The people of Sampou are hardworking and very industrious. Major

occupations include farming, fishing, animal hunting, palm cutting and

oil production, weaving, wood and canoe carving, distillation, and

trading. Hunting can be described as the commonest or predominant

occupation in old times. This is because hunting is as old as the

community since Okoro the founder was a hunter. A lot of games are

common to the area. Farming is another major occupation of the people.

The crops grown in the area are plantain, yam, cassava, banana, cocoyam,

sweet potatoes, maize, and sugarcane, pepper and swamp rice. However,

the advent of Western education and the introduction of both public and

Private Corporation, organization and activities have led to diversity in

occupation. People are now involved in all forms of economic activities

that cuts across all sectors in the society; Teaching, banking, the Armed

Forces, Police, Doctors and other Health Practitioners and so on.

Cultural contact has contributed a lot to this in two major ways. First, the

people of Sampou are peaceful and accommodative; they welcome

strangers and allow them to carry on their professional activities. The

33
people in turn learn from these strangers. It is on this basis, the

community harbors a lot of non-indigenes from other communities in

Bayelsa State; the Isoko, and Urhobos from Delta State, Anams and

Afikpo from Cross Rivers State, Igbos from the Eastern States, Hausas-

Fulanis from the Northern States. There are also settlers from other

African countries such as Mali, Ghana, etc. Also, the people of Sampou

are known to be adventurous and well-travelled.

3.5 Political Structure

Politically, Sampou is divided into five units known as compound (Biri)

with a Chief (Biri-kosuowei) heading each compounds. These chiefs

(biri-okosu-owei) are supported by a deputy chief. At the peak of the

political hierarchy is the Amanananowei (King) who is a Government

recognized position titled as His Royal Highness (HRH) whose

appointment is generally done by the citizenry. The fiveCompound Chiefs

(Biri-koso-otu) are the immediate advisers to the King. The Chiefs are

automatically representative members in the Kings Council. As a

community under the Kolokuma clan, Sampou is subject to the Ibe-

daowei of the clan whose a government is recognized 1 st Class King

referred to as His Royal Majesty (HRM). His office and stool is situated

at Kaiama town. The other political structure in the community is the

Community Development Committee (CDC) which functions as the body

34
for the management of community development issues. The youth body

is responsible for maintaining security in the community as well regular

clean-up in the community.

3.6 Religious Practices before the Advent of Christianity in Sampou

Residents of Bayelsa State (Ijaw) spin fascinating tales about under water

towns and celebrate their watery environment by staging regattas, fishing

festivals, and masquerades that bring fantastic aquatic being of life. Their

art and rituals reflects the Niger Delta’s fascinating history as well as its

unique riverine landscape. Reports of warfare and piracy feature

prominently in both local histories and the accounts of early European

visitors to the region. Images of spirit wearing top hats and wielding

weapons recalls a time when clan war gods conferred titles on proud

warriors; other types of spirit emblems including bronze bells, tableware,

and plastic doll-recall the recall’s long involvement with foreign and

domestic trade.

Although numerous traditions have been abandoned or altered as the

population has become increasingly Christian, Bayelsa State has many

vital art forms, as well as a rich artistic heritage. The following account

focuses on the arts of the central Ijaw and their immediate western Ijaw

neighbours. The Nembe Ijawhas similar forms and practices, although

their masking societies correspond more closely to those of the Kalabari,

35
an Eastern Ijaw group in neighbouring Rivers State. The arts of other

peoples living in the region have yet to be documented, but promise to be

as richly varied as those of the Ijaw (Martha G. Anderson cited in E.J.

Alagoa 1999).

The Creator

According to traditional Ijaw beliefs, human beings originate as

disembodied spirits, or teme in the realm of the creator, Woyengi (our

mother’), and return there after dying. While awaiting a child’s birth,

people often establish relationships with nature Spirits (Oru, or Orumo

‘the spirits’), who may later wish to join them on earth. Before leaving

the spirit world, each person seals an agreement with Woyengi that not

only determines the course of their lives, but even specifies the way they

will die.

Woyengi has little to do with daily affairs, yet appears to be more

responsive to human appeals than other African creator deities. Some

communities perform festivals in her honour. In addition, diviners

sometimes address problems attributed to an unfortunate destiny by

performing a ritual called Zibe bari in an attempt to revoke the original

birth agreement and replace it with a more favourable one. Woyengi lives

so far from off in the sky that no one knows what she looks like, so

shrines like the one at Lobia in Bassan Ibe sometimes represent her with a

36
type of staff and stool combination that can also serve for other spirits.

Songs portray her as an old woman dressed in white, a colour associated

with purity, wealth, and the spirit world (E.J. Alagoa, 1999).

Nature Spirits (Bush & Water Spirits)

Most people loose contact with the spirit world and must consult diviners

in order to learn why they are experiencing problems like infertility, ill

health, or bad fortune. Diviners whose nature contacts enable them to

‘see’ into the spirit world, may attribute problems to other agents,

including ancestors and witches, but most rituals focus on nature spirits,

most shrines are devoted to them, and virtually all carvings depict them.

The ijo even claim to have acquired masquerades, dances and funerary

rites from this anti-social, but creative beings.

The contrasting appearance and behaviour of two types of nature spirits

reflect differences in the way the Ijaw perceive their respective realms:

both can kill people for trespassing on their territory or resisting their

demands, but water spirits (Bini oru) tend to be playful and beneficent in

comparison to the volatile and malicious bush spirits (Bou oru) who roam

the forest. Water spirits who have assumed human form tend to be

beautifully, fair skinned beings with long flowering hairs, bush spirits

tend to be grotesquely ugly, deformed or handicapped creatures, with

very dark skin and messy hair. The two even specialize in the benefits

37
they offer: people sometimes approach water spirits to ask for children

and money, they consult bush spirits to ask for protection and for help,

especially in water and wrestling competitions. Like many of their

neighbours, the Ijaw associate water spirits with ‘imported’ manufactured

items as well as with things that are bright and shining, the conception on

of water spirits as wealthy foreigners may as well predate overseas trade,

for the Ijaw envision under water towns where articles lost in the rivers

accumulates making water spirits immensely wealthy. They believe that

these largely benevolent beings can bestow children and ensure financial

success, particularly in fishing and trading.

Major water spirits seldom designate carved figures as their emblems,

though a few choose to materialize as masquerade headpieces. Even

prominent spirits like Bini Kurukuru, who is worshiped in several

locations in the region, many require only a cloth curtain or a divination

ladder as shrine furnishings. Odumu(Omumu or Azuma), who is

manifestation of python, is an exception. Though his shines depict him as

a water spirit, he also has a bush or land aspects, which may explain his

preference for figure carvings, people now describe Adumu as the patron

of traders, but his original role seems have been as patron of fisher man

(E.J. Alagoa 1999). Other spirits worshipped among the people of

Sampou include Okpotor, Asain, Otoboyai and Arudou.

38
3.7 Origin of Sampou

The origin of Sampou is based on oral traditions due tothe fact that there

were no recorded documents at the time which over time tend to be

embellished or poorly remembered or recounted.However, according to

oral history, Sampou was established by Okoro who was a hunter from

Olobiri community near Kaiama town some four hundred years ago. He

and his friend and fellow hunter Ambili discovered a sandbank where a

particular white bird called Sami used to migrate from the east to come

and rear their young in their thousands at the present day Sampou site.

Okoro and Ambili used this opportunity to hunt the birds. Overtime, the

site became known as Sami-Ama. To be closer to the area, Okoro moved

and settled opposite Kalama community toward the Northern axis, while

Ambili in turn moved and settled at Oruama and then into Tolu Creek

opposite Kalama community on the North-Eastern end. These two friends

moved at separate times and founded settlement by the Sami-Ama Pou

(which is river bank where the Sami stays). Eventually, it was shortened

“Sampou”. Incidentally, the descendants of Okoro grew and established

four different compounds which are Izanwari, Ibenipele, Ibabawari and

Kalamaowei-wari while, a fifth compound Isedani, was established by

Ambili.

39
CHAPTER FOUR

4.0 Introduction

This chapter is a documentation of the growth and development of St.

Peter’s Anglican Church, Sampou. It analysis the processesand impact

which Christianity has had on the community;these areas include

education, health and culture.

4.1 Origin of St. Peter’s Anglican Church

Christianity came to Sampou through the efforts of two separate group of

people; The missionaries who settled in Kaiama in 1904 eventually

visited Sampou where they made contact with the indigenes for the

establishment of the church in 1908. Another group that influenced the

establishment of Christianity in Sampou was the traders who came to

purchase fish from the fishermen in the community. As in other places,

they introduced Christ to the fishermen and their host in the community.

One of the first convert Ebimie-owei,who returned home after obtaining

some form of education in 1909, collected some young men and taught

them ABD, some simple English and the Word of God with zeal and great

inspiration. His initial students were Wilfred Amos Amakiri, Gbelesuu

Ikpebagha, Miebai, Peter Ikpebagha, Okiri Firstman and many other

children.

40
He also directed his converts to prepare for service on Saturday when

they broke firewood, cooked their food and prepare their clothes so that

the Sundays were days of rest, worship and prayers following the tolling

of the bell. Every Sundays ended with a love feast. The church and school

was christened “Saint Peter’s “. The population increased as more people

became interested in the activities of the school and the church.

The plan of the present permanent church began building in 1950 and was

completed in 1954. Several persons were greatly involved in this venture

such as Chief Yeikorogha Opufoni who was a great carpenter and trader.

He was assisted by Odukuromo Orukari and others. The church was

formerly dedicated at its temporal site in 1939 by Archdeacon E.T.

Dimieari. The church andschool grew together and became very

influential in the community. The school teachers were also the church

workers. They were supervised by the missionaries at Kaiama. The

missionaries who supervised the church at Sampou over the years are as

follows:

41
S/N NAME PERIOD
1. Revd. H. Proctor
2. Revd. J. C. R. Wilson
3. Revd. O.W. Garrard
4. M. E. Lele ( Catechist)
5. J. F. O. Ockiya
6. Revd. D. I. Beregha 1936
7. Revd. G. I. Amangala 1936-1953
8. Revd. P. B. Harry 1954-1957
9. Revd. G. I. Amangala 1958
10. Revd. D. I. Beregha 1959-1962
11. Revd. J. O. Buseri 1963
12. Revd. S. I. Opuda 1968
13. Revd. S. W. Harrison 1976
14. Revd. A. G. Beteboye 1977
15. Revd. M. A. Orufa 1985
16. Revd. M. O. Ogoniba 1988
17. Revd. B. I. Ugiri 1989-1991
18. Revd. J.E.O. Amaiyo(later Ven.) 1992-1995
19. Revd. M.C.I. Abigo 1996-1997
20. Revd. L. A. Adou 1998
21. Revd. G. T. Bara Hart 1998-1999
22 Revd. W.G.Inokoba 1999-2001
23. Ven. M.C.I. Abigo 2001-2006
24. Ven. H.O.S. Bayefa 2006-2009

Presently, the church started a parsonage in 2015 in a bid to ensure that

the ministers that are posted to the community can have a place of
42
residence to be comfortable and focused on doing the work successfully.

This is because the last two ministers (Revd. I. L. Elijah and Revd. I.

Sokari) who was posted to the community had accommodation issues.

4.2 Impact of the St. Peter’s Church on Sampou Community

The establishment of St. Peter’s Anglican Church in Sampou Community

has had a lot of positive impact on the community which has brought

about a lot of development to the community. Some of the impacts of the

Church on the community are as follows:

1. Introduction of Education in the Community

The advent of St. Peter’s Anglican Church in Sampou gave birth to the

introduction of education in the society. The church and school started

together since the missionary in a bid to teach people the word of God

also had to teach them how to read. This naturally resulted in the

establishment of a primary school alongside the church. This primary has

been in existence up till the present time. Mission education expanded to

include full primary and secondary schooling. These schools were very

important in the early days since those days; the colonial governments

were not willing to spend money on education for their subjects. They

schools laid the foundation for education in the community and the

church set it up.However, in honour of the community’s founder, the

name of the school was changed from St. Peter’s Primary School to

43
Okoro Primary School in 1935.

2. Production of Eminent Persons in the Nation

The church has also impacted on the Sampou community because of

some of its products who have become illustrious sons of the community

and renown persons in the society. Some of such persons include Hon.

Duoye Diri, Member, Federal House of Representatives, and Hon. Timiye

Aaron, Clerk, Bayelsa State House of Assembly, and others. These

individuals attest to the fact that the establishment of the church and

school has had a really positive impact on Sampou community.

3. Eradication of unhealthy customs

Another way Christianity has impacted on the people of Ijaw is the

enlightenment that has helped to discard some unhealthy superstitious

beliefs and practices. Since the advent of Christianity in parts of Sampou,

there have been huge changes in the amount of superstitious beliefs held

by the people. Traditional, animist religion saw humans as being subject

to whims of local gods. People saw twins as evil and their mothers were

not given due regards but with the establishment of the church and the

enlightenment introduced through the teaching of the word of God and

education, many of such unhealthy beliefs and customs no longer hold

sway over the people as Some aspects of African culture have been

civilized by wholesome interaction with Christian values, which have had

44
a puritanical effect. It is due to Christianity that today twin babies are no

longer destroyed, that their mothers are no longer tabooed and ostracized,

that the practice of local slave trade, child-kidnapping and human

sacrifices have been dropped, and that the frequent local community

feuds and bloody clashes have been immensely reduced or, in some

localities, even totally abandoned it used to be in the past.

4.3 Challenges of St. Peter’s Church

The church since its inception has been encumbered with several

challenges which have hampered it to some extent. It is an established

fact that the church is a living organism. It exposes the truth to people.

Unlike, government organizations, it depends on patronage for survival

and sustenance. Where such is not available as a result of several factors,

it tends to negatively impact on the church. Some of the challenges

include the following:

i. Development of Modern forms of entertainment

It is a truism that attendances in the St. Peter’s Anglican Church have

been negatively impacted upon by the development of other modern

forms of entertainment which has made some of the church services and

activities relegated to the background. Sporting activities and others is

gradually replacing some of the core church services that were the major

means of entertainment and relaxation in the times past.

45
ii. Multiplication of Churches in the Community

Due to the fact that Christianity has become the predominant religious

beliefs and lifestyle among the indigenes of the community with the

establishment and multiplication of several churches and denominations

of different creeds, it has really affected their participation and

attendances in the St. Peter’s Anglican Church. This is due to the fact that

the churchis seen as being powerless, weak and compromised by the

modern brand of Christianity such as the Pentecostals and other groups.

Thereby, the priests or pastors in most cases discourage their members

from such activities that are contrary to their religious beliefs.

iii. Absence of Continuation or Survival Strategies

Several of the dances are lacking in continuation or survival strategies.

For instance, the Egbelegbele cultural dance is performed regularly at

occasions both within and outside the community throughout the year

whereas some of the other cultural dances are only performed once a year

most especially during the Amassoma Seigben Festival.

iv. Dearth of dedicated workers in the church.

Another major affecting the church and making it to lose its appeal is

because of the dearth of dedicated workers in the church. Thishas

negatively impacted on the church since there are not enough persons

with the requisite commitment to ensure that the church goals and vision

46
is pursued vigorously.

v. Financial limitations

Preaching of the gospel is a very costly adventure. The absence of

adequate financial resources to effectively pursue the goals and vision of

the church is a major challenge that is confronting the church in the

present generation. Thesearerecurring challenges that continue to limit

most of the activities the church would have been involved in to sustain

its appeal and interest to the members of the community and the society

in general.

47
CHAPTER FIVE

SUMMARY AND CONCLUSION

5.1 Summary

This research work studied the growth and development of St. Peter’s

Anglican Church in Sampou. The researcher explored theme and

concept of Christianity and Christian as well as the origin of Christianity

through Jesus Christ from Israeland the growth of Christianity from

Twon-Brass to every part of Izon beginning from Kaiama which became

the base of the missionaries from where they established churches in the

surrounding towns and villages. The researcher also explained the impact

of Christianity among the people in the area of change of religion from

animism to the worship of Almighty God. The introduction of western

education and other changes and benefits of that the church brought to the

society.

The researcher also traced the origin of the community and its founder,

the geographical location of the community, its vegetation and relief and

climate as well as its occupation.

The researcher traced the history and origin of the St. Peter’s Anglican

Church in the community. The significance and impact of the

establishment of the church was exhaustively discussed in addition to the

48
several benefits the church brought to the community. Some of the major

challenges that were threatening to destroy the church were analyzed in

detail. Some of the current issues presently affecting the church

negatively are changes in religious beliefs, absence of continuation or

survival strategies, lack of support in terms of finance and logistics for

the continuous sustenance of the , development of other forms of

entertainment and poor safety and accident strategies during dances are

causing a loss of interest in such dances.

5.2 Conclusion

The conclusion drawn from the study so far is the fact that the St. Peter’s

Anglican Church is one of the most important historical and significant

monuments in the history ofSampou community. It has become a part of

their culture, tradition, and recent history. Although, the advent of

Christianity and WesternEducation has caused a lot of changes to the

customs and traditions that held sway during the pre-Christian era, yet it

is undeniable that most of these changes have been beneficial to the

people massively.

5.3 Recommendations

The following recommendations have been made as a result of the

importance of St. Peter’s Anglican Church to the people of Sampou and

several changes and challenges that have arisen over the years.

49
i. Awareness Programmes

There is need to organize regular awareness to inculcate the

understanding among the youth and future generations on the significance

and origin of the church in the community. This will inculcate in the

youth the ability to appreciate the sacrifices of those who paid the price

for the community to be what it is today and inspire them to contribute

their quota to the development of the community in particular, the state

and nation in general.

ii. Church Museum and Library

There is need to have a church museum and library where every historical

information and artifacts as regards the establishment of St. Peter’s

Anglican Church be kept as a way of protecting the religious heritage of

the people. This will help future generations and researchers who may

need such relevant information in the near or distant future.

iii. Provision of awards and recognition to the founding fathers

There is need to provide some form of incentives such as posthumous

awards or recognitions to their families for the sacrifices made by the

founding fathers who paid the price for the establishment of the church

for the purpose of honouring them and to encourage others and sustain

the work. Some funds can used to provide scholarships and awards to

indigents or deserving members or ministers to recognize their efforts,

50
encourage them or others who want to such dance groups.

iv. Development of Continuation and Survival Strategies

There is need for the church to develop survival and continuation

strategies so as to encourage participation, attendances and patronage.

This is because unlike before, there are several new churches that are

popular and appeals to the current generation and individuals. Thus, there

is need for the development of new patterns and strategies that is more

entertaining, relevant and impactful. The programmes could also be

organized in consonant with the current felt needs of the people. When

the missionaries arrived initially, education was a tool of attraction for the

gospel. Presently, education is not the primary tool, so there is need to use

other means of attracting people to the church.

51
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