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HERITAGE

HISTORY, CULTURE
AND PEOPLE OF ISI-
UZO LOCAL
GOVERNMENT AREA
AUTHOR: IKE ONA

Heritage: History, Culture and People of Isi-Uzo Local Government Area

Published 2017 by: FIDGINA GLOBAL BOOKS


1
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Acknowledgement

I am always thankful to the Giver of Life and the one who enables me with wisdom and
knowledge. To God Almighty be the glory for giving me the vision and knowledge to write this
work. No one can take the glory to himself.

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My unquantifiable thanks go to Rosaline Ona, whose undying resilence ensured that I did not
loose focus on excellence. Similar thanks goes to Ogechukwu Ona, Munachimso Ona,
Kamsiyochukwu Ona, Chinonso Ona, Mmesoma Ona, Solomon Agbor, Grandma Sussana Agbor,
Innocent Ona and Bessy Ezema whose moral support and ceasless prayers enabled me with
enormous mental stamina.

Mere literal words cannot express the unseen gratitude radiating from the fulcrum of my
existence to Anselm Onah, Augustine Nnamani, Obi Nnamuchi, Benjamin Edeoga, Chijioke
Ugwueze, Okafoeze Kennedy, Francis Ede, Chika Ede, Denchris Onah, Abonyi Jacob, Charles and
Nnenna Anarado, Oluchi Ozoibe, Ngozi Eke, Stella Ihuoma and Tessy Ajaegbu for their unflinching
support and encouragement.

To these erudite thinkers and changemakers: Augustine Igbokwe, Cindy Ezeugwu, Severus
Odoziobodo, Uche Miriam Okoye, Emmanuel Mabro Ani I say thank you for your continual
companionship.

I cannot but be thankful to all the people that provided useful information to me in the course of
this research, both living and now late. To the departed I say Rest on!

THE BOOK

This book is adjudged to hold a leading place as a compendium of history that leads the present
to the doorstep of antiquity. In this book, the marriage of the past, present and the future
became manifest in introspective hermeneutic equipoise.

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This book provides a guide for students of history and protects scholars from getting swallowed
by fallacies of avant-garde misrepresented history of imposition sandwiched in imperialism.

The appealing aspect of the book is its critical and introspective pattern which create suspense
and `curiosity for its content. This book demystified the accessibility to the past and drew aside
the veils of conflicts that shroud research production on a people’s history.

This book presents us with fascinating example of how migration and life flourished
in the middle ages. At a time, savagery, inter-communal and tribal wars
enveloped majority of African communities and how Isi-Uzo people were able to
flourish because of the tolerance and close ties amongst the five communities in
the present Isi-Uzo Local Government Area.

DEDICATION
TO THE MEMORY OF

4
MY FATHER

POLYCARP ONA

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Foreword

When Ikechukwu Ona told me that he was going to write a book on the Isi-
Uzo Local Government Area, it was all I could do to keep from laughing aloud.
Sure, Ike, I said. I tried to encourage him as he started the project, but
inwardly, I was very skeptical. A book on this kind of large area is a huge
place to research on. The vast research carried out in this book confirms the
complexities and challenge that brought about my initial doubt on such a
project. I underestimated Ikechukwu Ona’s tenacity and resolve.

Ike Ona is master researcher and historian. Like the computer wizards who
live in a dimly-lit world parallel to our own, Ikechukwu Ona lives, breathes,
and eats in the world of History, culture and philosophy. Over the last three
years, as Ikechukwu Ona methodically worked his way through the towns and
villages in Isi-Uzo Local Government Area, I began to wonder if he ever
stayed home. I saw, or heard about him everywhere. When my own work
took me into far-flung corners such as Abo, Ikem Isioroto and Umuabor
Ehalumona, invariably someone would say "that erudite philosopher, from
Mbu was here last week interviewing everybody in town.

When he wasn’t sitting on somebody’s porch discussing the origin and culture
of the town, he was prowling the hallways of libraries, and archival collections
all across Nsukka and Enugu. When I went down to the University of Nigeria
Library in Nsukka to work on my project which covers some selected areas in
Udenu and Isi-Uzo Local Government Area, one of the curators offhandedly
mentioned that Ikechukwu Ona had just been there.

The crowning blow came one afternoon when I ran into Ikechukwu Ona in the
depth of Bigard Memorial Seminary Library at Enugu. Breathlessly I told him
that I had just spent three weeks reading the endless reels of Professor Ocho
papers on the Origin of Nsukka. As I blurted out the much research
information I had seen there, a knowing, patient smile played across Ike’s
face. When I stopped talking long enough to catch my breath, Ike quietly
said, "I’ve read them." I surrendered.

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To the casual reader, this book will be impressive because of its sheer size,
but practitioners of local and regional history will be astonished by the book’s
depth of detail and complexity. The fact that Isi-Uzo Local Government Area
is one of the largest Local Government Area in Enugu State is not the only
challenge that Ike faced. The great challenge was the complexity of their
migration history. When Ikechukwu Ona is not certain about a knowledge
production, he says so, laying out all the explanations and letting his reader
be the final judge. Ike’s explanation of the migration stories of various
communities in this work is one of my favorites. Then, when you might expect
Ikechukwu to be Solomon and give us his opinion, he slips quietly away
letting us weigh the evidence for ourselves.

At other times, he carefully traces a local myth back to its origins showing
how "if a certain story is repeated often enough, it becomes the ‘truth.’" While
unraveling the mythology about the origin of the people of Isi-uzo, for
example, he traces the movement of local explorers like Agbonduru,
Ezeutazhi, Enyi et al before leaving us, again, to make up our own minds
about their origin.

Ikechukwu’s humour twinkles on every page, particularly when he ventures


off on side-trips through local folklore. His delightful analysis of the mystery
behind some shrines and Rivers in Ikem and Neke are examples of cavernous
research.

Perhaps the most daunting challenge which faced Ikechukwu on this work
was the similarity of language of the people amidst different migration origin.
This book’s publication will probably end all that, however, as Ike wades into
some of the people’s most heated debates and conflicting theories them and
reels them to sound knowledge production. For Ike, accuracy always wins out
over chauvinism.

Finally, Ikechukwu Ona has put together all those places, names, traditions
which bring back personal memories of long-ago pre-modern times. Anybody
who has spent his young years in any town in Isi-Uzo will find familiar stories
here.

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This is a remarkable book for our young students and adults. It is a single,
bright sword cut across the cloudy and glaring pages of Isi-Uzo history and
literature, making the sum total of what we know many years ago about the
history of the people who have lived in the place now called Isi-Uzo Local
Government Area. And if my little knowledge of of Isi-Uzo and Nsukka is any
indication of understanding a people, this book will be used every day by folks
interested in northern Igbo history.

Naming things after people to honour them is often the biggest honour we
can bestow. The author of this work is much too modest a man to support
any labeling in his honour.

From all of us who continue to enjoy the history of the people of this
remarkable Local Government — Thank You, Ikechukwu Ona, I shouldn’t have
doubted that you could do this.

Stanley Ofoagu (Ph.d)


Author and Researcher with
Institute for Research and International Studies
Enugu , Nigeria

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TABLE OF CONTENTS

DEDICATION

FORWORD

ACKNOWLEDGMENT

INTRODUCTION

CHAPTER ONE

1.1 THE CRADLE

CHAPTER TWO

2.1 ISI-UZO LOCAL GOVERNMENT AREA/ GEOGRAPHICAL LOCACTION

2.2 HISTORICAL ORIGIN

2.3 INFRASTRUCTURE

2.4 ECONOMY

2.5 TOURISM

2.6 CUISINE

2.7 RELIGION AND BELIEF

2.8 TRADITIONAL / SOCIAL STRUCTURE

2.9 PROPERTY OWNERSHIP

CHAPTER THREE

3.1. MIGRATION

CHAPTER FOUR

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4.1 COMPONENTS TOWNS IN ISI-UZO L.G.A

4.2 MBU (MBUEZEUTAZHI ENYI)

4.2.1 MBU AMON

4.2.2 AKPOGA MBU

4.2.3 MBU AKPOCHI

4.2.4 AGUDENE MBU

4.3 IKEM (IKEM ASOKWA)

4.3.1 IKEM UNO

4.3.2 UMUARAM IKEM

4.3.4 IKEM ETITI

4.3.5 IKEM NKWO

4.4 EHA-AMUFU

4.4.1 IHENYI

4.4.2 ABO ISI ALA EHA

4.4.3 AMEDE

4.4.4 AGUAMEDE

4.4.5 EHA EGU

4.4.6 UMUHU

4.4.7 MGBUJI

4.5 UMUALOR

4.6 NEKE (NEKE OGWAZHI)

CHAPTER FIVE
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5.1 SOME OTHER TOWNS THAT TRACE THEIR LINEAGE TO ISI-UZO COMMUNITIES

5.2 RELATED CULTURE AND TRADITION

5.3 RELATED MARRIAGE RITE WITH SOME ISI-UZO COMMUNITIES

CHAPTER SIX

6.1 OKPUKPU UZO/ORURUEZHI

CHAPTER SEVEN

7.1 SLAVERY

8.1 ISI UZO PERSON (NWA ISI-UZO)

CHAPTER EIGHT

8.1 VOCABULARIES IN ISI-UZO DIALECT

BIBLOGRAPHY

INDEX

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INTRODUCTION

The history of Isi-Uzo people present us with fascinating example of how


migration and life flourished in the middle ages. At a time, savagery, inter
communal and tribal wars enveloped majority of African communities; in this
era, Isi-Uzo people were able to flourish because of the tolerance and close ties
amongst the five communities in the present Isi-Uzo Local Government Area.

Most of the available information about the origin of the people that occupy the
present Isi-Uzo Local Government Area comes from oral tradition, most of which
are reliable. Some archeological evidences concerning the people illuminates
further the time of their early occupation of the present location and the helix of
their migration.

It is difficult to establish unquestionably for how long the people have existed in
the present Isi-Uzo Local Government Area. But verification in the various oral
traditions of the people indicates that people have lived here as far as 14 th
century. In this work, an assessment and hermeneutics of the historical,
cultural and religious background of the people is significant to our
understanding of the people and their origin. Also, an extensive, centripetal,
centrifugal and circumspective analysis of the evolution and growth of Isi-Uzo
Local Government Area is attempted. Also discussed here are the economic
activities of the people and their Socio-Political organizations. The natural
endowment of the area is not left out in trying to rediscover the people of Isi-Uzo
Local Government Area.

Research on the history of the various communities in Isi-Uzo Local Government


Area proved complex since there have not been agreed resettlement history of
the people as indicated by previous researchers on the subject. This work in an
attempt to defusing this complexity arising from prior attempts to unknot the
origin of the people; observs that most communities in Isi-Uzo Local Government
Area do not have common ancestral lineage. The latter, as observed in this
work, accounted for the controversy, confusion, ambiguity and ambivalence
previous authors on the origin and culture of the people generated prior.
Attempt was also made to use the language similarities as a proof of close

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ancestral patrilineage of the various communities but their phonetically non-
uniformity diminished the latter.

Though not from one putative ancestor, this work observed that the cultural,
political and linguistic unity of the people is premised on a complex and
dynamic Inter-relationship of the people which was as a result of their over three
hundred years of living together as neighbours and migration from the same
route.

In the subsequent analysis, we shall review some of these perspectives with the
ultimate goal of clarifying critical issues regarding the origin and culture of the
people of Isi-Uzo Local Government Area.

Much effort is exerted on understanding the social and political institutions in


the pre-contemporary era and the contemporary era. This work attempts to posit
that Isi-Uzo people have social and political institutions that are products of
their historical experience.

Although not structured strictly, in terms of the Jean Jacque Rousseau model of
the separation of power, their social and political system possessed the Law-
giving tradition that provided the broad framework within which various units of
society performed different functions in the context of the development process
of the people. Evidence in this work portrays the supremacy of the Oha council
during the Pre-modern era.

The output of the synergy between the Oha council and the confederating
Umunna council and the auxiliary services provided by Age grades are x-rayed
also in this work. One chapter leads to another and steps forward draped in
suspense.

An attempt was made to study the origin, people and culture of each of the
communities that make-up the present Isi-Uzo Local Government Area. It was
also observed that even among the communities, some of the villages, kinfolks
and towns do not have common ancestral patrilineage.

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This work is also an attempt to congregate prior views and establish better
thoughtful stance on the history of the people of Isi-Uzo Local Government Area,
which is to be studied in schools and homes so as to distance the pre-
occupation of our people’s mind with histories of foreign nations at the
detriment of our own native history.

Etymologically, the word Isi-Uzo originated from two Igbo words, Isi (Ishi)
meaning First and Uzo meaning Road. The local Government derived its name
from the first road constructed in old Nsukka Zone by the Colonial Authority.
The road was a link road from Eda in Ebonyi State to Idah in Kogi state. It was
initially a slave route for the Slave merchants who transversed the northern Igbo
down to Idah and Idoma areas.

The road cuts across Eha-amufu, Ikem, Neke, Mbu, Eha-alumona (through
famous Mpkupku Nnowa), Nsukka, Ibagwani, Okpuje, Okwutu, ỌdỌrỌ down to
Idah in present Kogi State. The road ceased to be a Slave route and became an
administrative route for the Colonial Masters when slave trade was abolished.
Isi-Uzo was not only an entry point for people from the Southern part of the
country into old Nsukka Zone due to the Railway station at Eha-amufu but was
also major entry point for the Missionaries into Nsukka Zone and present Benue
State.

CHAPTER ONE
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1.1 CRADLE

Onwubiko (Onwubiko:1967) writes that for too long, African students


have depended on history text-books written by Europeans in which attention is
focused either on European history or on the activities of Europeans in Africa
rather than on the African people themselves. A few of such history books are
free from the mis-representations and prejudiced interpretations of African
history which are common in European-oriented historical hermeneutics. It is
the desire of this work to present that African history is not all about barbarism,
chaos and stagnation.

Our society is not a society without a past but a society that has a civilization of
its own. It is a society that has contributed much too to human socio-cultural
development. The much celebrated civilization of the Western world is more of a
stolen legacy – a civilization that did not originate in Europe but Africa. Because
a little was written about societies that existed before Egypt, one can only say
from the evidence one had seen in written works that civilization and critical
thinking building up in the interior of Africa reached its highest level in Ancient
Egypt before spreading to Greece.

Just like some other African societies, though unsung and undocumented on
paper but as orally transmitted; the early Egyptians were also teachers,
scientist, priests and magicians. They therefore, combined all forms of learning
in their quest for civilization. There were great physicians, architects and civil
engineers in ancient Africa. Pythagoras and his contemporaries all passed

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through the Egyptian study Caves before they went back to their countries to
develop what is today called western civilization. Ancient African society was not
that of maximum savagery as portrayed by some western writers beclouded with
colonial supremacy. The western world forcibly imposed on Africa their culture
and worldview.

Some school of thought posit that Ndigbo as a race did not migrate from any
other place but originated from their present location in Eastern Nigeria. This
school of thought further stresses that the ancestors of the present Ndigbo were
born in the present Eastern Nigeria and some part of Southern and Mid-western
Nigeria. While some researchers argue that the first parents of Ndigbo came
down from the sky. This could look like a fable but needs more critical analysis
for an acceptable conclusion.

In the mindset of Umeh (Umeh: 1999), the Igbo evolved as a distinct race with
their characteristic language and culture in the present Eastern Nigeria. The
problem associated with this stance is the ability to identify the particular village
or town where the first father and mother of Ndigbo evolved. Umeh (1999) in
futhering his position asserts that the first parents of Ndigbo started life along
Niger-Anambra riverine area.

Some followers of this view also assert that the birth place of the first fore parent
of Ndigbo is in present Aguleri. Onyeama (2002) canonized this theory when he
says that the long and short of these remarkable discoveries is that the web of
Nigerians from Aguleri and environs permeated all parts of Africa, reaching
down as far as South Africa where one identifies the Igbo origin of the great
Shaka Zulu. Some other exponent of this theory claim Nsukka, Orlu, Nri, Afikpo
and Arochukwu as what could be the original abode of Ndigbo earliest parents.
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Another school of thought argues that Ndigbo like other nations migrated from
Middle East to their present location. Ancient epoch was characterized with
mass migration. It was time hunting and farming was the foremost occupation.

In the ancient period, people transverse all the nooks and crannies of all the
forest in search of water, meat, food and safety. It was a period man was in
constant war with feuna (animals around man’s location). The palpable inability
of prior researchers to agree on the exact migrating point has continued to
necessitate futher research on the orign of Ndigbo. In the view of Afigbo (1981),
the Igbo as a member of the Kwa linguistic group of Negro race broke off from
this group and took off as a distinct race from somewhere within the Niger-
Benue confluence flood basin, in the region between Bida and Kotonkarfi about
5,000 or 6,000 years ago. He further says that it is in this basin that the cradle
of the Igbo and of their kwa linguistic brothers including Edo, Idoma, Igala, Izon,
Urhobo, Yoruba, Tiv… are being located by a lot historians. Afigbo further
stresses that Igbo must have been attracted by the highland, a Plateau known
as Nsukka-Udi-Okigwe escarpment.

The Igbo settled along this Plateau with greater population concentration around
Nri-Awka-Orlu areas. Some other historians argue that Ndigbo migrated from
Israel. This school of thought asserts that when the Jews were approaching the
Red Sea, some of them decided to find their way south of the Nile instead of
being drowned in the river while those that believed in the efficacy of the God of
Moses followed him to cross the red sea. This school of thought argues that it
was in the event of Exodus chapter 14 that some part of the tribes of Isreal
(Ndigbo) also known as The Lost Tribes of Isreal that could not stand their
ground left Moses and flee south ward. This fleeing tribe of Israel continued their

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migration down to Cameroon through the banks of Benue River to present
Benue and Kogi State before they finally settled in the present Eastern Nigeria.

They also maintain that when Ndigbo crossed the Benue River, some of them
moved to the confluence portion of the River Benue and Niger and continued
their migration while some took the other side of Tiv area and moved to the
present Cross River down to Afikpo and Arochukwu. The people that moved
through the confluence of the two Rivers found their way to Idah, Omanbala
area, Onitsha and some moved across the Niger to present Delta State. It was a
continous migration before they finally settled in the present Eastern Nigeria.
This settlement was before the end of 17th Century.

Afigbo (Afigbo: 1981) posit that some discoveries by these Archeologists: DD


Harfle, Chikwendu, Thurstan Shaw at Afikpo, Igbo ukwu, Amichi, Ichida;
Nsukka and Ogbodu-Aba indicates that humans already lived in the areas
mentioned above before 5000 years ago. Though there seem to be divergent
conclusions on the origin and migration point of Ndigbo; Isi-Uzo people (people
of Isi-Uzo Local Government Area) are able to trace their origin of migration.

This historical excurses of Isi-Uzo people could be of splendid pedestal for other
Ndigbo to trace their true origin and migration point. Understanding the
sequence of movement of people of the component towns of Isi-uzo Local
Government Area could be ample opportunity to other Ndigbo especially those
within the Nsukka axis of Igbo land to trace their origin.

The continous expansion and migration in the ancient period of Igbo history
saw some Igbo villages taken over by non-Igbo and some non-Igbo area taken
over by Igbo people. It was on this trend that some Igbo villages became part of

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Cross River and border towns like Akpanya,Odoru,Ette in present Benue and
Kogi State while towns like Effium, Orji and Ntezi became part of Ebonyi State
(Harris: 1966).

The present towns in Isi-Uzo Local Government Area could not have come from
the same direction, location or have the same ancestral genitor but could have
some cultural and ancestral connection. Some of the towns in Isi-Uzo Local
Government Area have the same origin while others have different origin. It was
amazing that most of these towns are made up of clans from different ancestral
origin and migrating point, but are united today as one indivisible entity. Only
an introspective research could extricate these differences in their origin. The
influence of rampaging Igala Kingdom and Aro people at the tail of 19 th Century
resulted in the interpolation of the towns in Northern Igbo with Aro and Igala
descendants.

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CHAPTER TWO

2.1 ISI-UZO LOCAL GOVERNMENT AREA/GEOGRAPHICAL

LOCATION

The place and its Geography: Isi-uzo Local Government Area is one of the 740
Local Governments in Nigeria with an estimated population of about Seven
hundred thousand people (home and abroad).According to 2006 Census, the
population of People resident in Isi-Uzo Local Government Area is 128,597.
(National Population Commission of Nigeria)

Though there are different dialects spoken among the various communities, no
native speaker needs an interpreter to understand anyone from any other
community within the Local Government Area. The common language of the
people is Igbo. Ikem town is the headquarters of Isi-uzo Local Government Area.
Isi-Uzo ranks as one of the oldest local council areas in Nigeria. Isi-Uzo is
regionalized in the present Eastern Nigerian. It shares borders with Udenu and
Okpokwu Local Government Area to the North (Udenu is in Enugu State while
Okpokwu is in Benue State). It also shares borders with Ishielu Local
Government Area (Ebonyi State) and Enugu East Local Government Area
(Enugu State) to the South and Nsukka Local Government Area to the West.

Isi-Uzo Local Government Area is about 45 minutes drive to Enugu city, 20


minutes drive to Nsukka urban center and one hour drive from Abakaliki. Isi-
Uzo is within the semi tropical rain forest belt of the southern savannah. It has
land spread of about 416 square miles. Its physical features change gradually
from tropical rain forest to open wood land. It is made up of low land separated
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by numerous streams and rivulets; the major ones are the Ebeyi, Amanyi and
Eme Rivers. Just like other parts of Enugu State, it sits at about 223 meters
above sea level. Isi-Uzo has a good climate and the soil is well drained. The
mean temperature in Isi-Uzo is in the hottest months of February and early
March while the lowest temperatures occur in the months of November,
December and Mid January. The latter is accompanied with dusty wind. The
highest rainfall is between July and August.

2.2 HISTORICAL ORIGIN:

According to Igwe Francis .U Okwor of Umuaram Ikem, the colonial masters first
came to Nsukka through Isi-Uzo Local Government Area in 1900. They came
through Ugwuogo in the present Enugu East Local Government Area to Umualor
but due to unfavourable relationship and co-habitation between them and
Umualor community, they moved up to Ikem where they settled before moving
the administration of the present Nsukka cultural zone to Okpoga in the present
Benue state.

According to Ocho (1992) the administration of the zone later moved from
Okpoga to Obollo (now in Udenu Local Government Area) and after a while they
moved the seat of the administration to Nkpologwu in Uzo-uwani Local
Government Area and finally moved the center of administration to present
Nsukka Local Government Area (Ugwu Asho). In 1920, the Colonial masters in
other to make the administration easy and in accordance with the Indirect Rule
system created eleven native courts.

At this point, the present towns in Isi-Uzo Local Government Area were under
Ikem native court while an auxillary native court was however built in Eha-

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Amufu. Between 1948 and 1957, the colonial masters decided to split the centre
(Nsukka) by abolishing the native court system and created Rural District
system. Nsukka cultural zone were then split into North, East, West and South.
The colonial administrators then asked the various zones (four) to present the
name their district council would bear. Each group went back to their respective
central towns to discuss on the names to be submitted.

The people of the old Isi-Uzo Local Government and the present Isi-Uzo Local
Government Area first had their meeting at Obollo Native Court before
concluding it at Ikem Native Court. The meeting was anchored by Mr. Ugwu
Abonyi (Late) from Obollo. It was agreed at the end of the meeting at Ikem that
the name Isi-Uzo would be submited. They argued that since the colonial
administrators entered Nsukka cultural zone through Umualor, before moving to
Okpoga and finally settled at Nsukka; the name should be “Isi-Uzo” – meaning
the white man’s gateway to Nsukka zone. Four names were approved as the
Rural District council namely: Igbo-Eze with Headquarters at Enugu Ezike, Igbo
Etiti with Headquarters at Nsukka, Uzo-uwani with Headquarters at Umulokpa
and Isi-uzo with Headquarters at Ikem.

The following towns were under Isi-uzo District council: Obollo, Neke, Mbu,
Ikem, Eha-Amufu, Umualor, Orba, Ezimo, Amalla, Umundu, Igugu, Imilike,
Ogbodu-Aba and Eha-Alumona.

Due to the amendment of Local Government laws in 1958, the District council
system was abolished and replaced with County Council System. By this change
in name, Isi-Uzo became a County Council. In 1966, the County Councils were
renamed Divisional Councils. During the County Council era, Nsukka was
already a Division due to its status as the zonal headquarters. Nsukka became
22
a province during the Nigeria civil war. The latter was a status accorded it by the
Biafran Government.

After the Nigeria Civil War precisely in 1970, there was a mild revolution in Isi-
Uzo Division which resulted in the transfer of the administrative headquarters to
Eha-Amufu by one Mr. Ejiaku, the then District Officer. In 1972, Mr. Edwin
Okafor succeeded Mr. Ejiaku and relocated the administrative headquarters to
Ikem (the present site) .The relocation to Ikem was as a result of wild revolt by
other components of Isi-Uzo division. They complained that Eha-Amufu was too
far from the rest of the towns that constituted the Council Area and an affront to
an agreed treaty.

With the emergence of Local Government System following the Local Council
administration reform of 1976, Isi-Uzo Division became Isi-Uzo Local
Government Area with headquarters still at Ikem. In 1996, Udenu Local
Government Area was carved out of the present Isi-Uzo Local Government Area.
Isi-Uzo Local Government Area at present is made up of five towns. These towns
are: Ikem, Mbu, Neke, Umualor and Eha-Amufu. This administrative movement
started in Awka in 1906 – 1908, Ikem in 1908 (though did not stay long due to
the poise to get close to where they could easily quench the expansion fire of the
Igala Kingdom moved quickly to Okpoga), Okpoga in 1908 – 1919, Obollo in
1919 – 1922, Nkpologwu in 1922 – 1951, Nsukka in 1951 – 1967 and finally we
have what is known today as Isi-uzo Local Government Area.

2.3 INFRASTRUCTURE:

Isi-Uzo has spiral network of roads which are massively rehabilitated and new
roads aggressively constructed. The road network comprises Federal roads,

23
State roads and Feeder roads. The latter is frequently rehabilitated by the Local
Government council. A railway passed Isi-Uzo Local Government Area through
Eha-Amufu to the Northern and Southern part of the country. Isi-Uzo benefited
massively in rural electrification project of the administration of Jim Nwobodo in
the Second Republic, The subsequent administrations also contributed to the
vast electrification of the local council.

Isi-Uzo also has so many schools. Every town in Isi-uzo Local Government Area
has numerous primary schools and at least one secondary school. The first
generations of such secondary schools were then Mbu Boys Secondary School
(now community Secondary School Mbu), Neke Girls Secondary School (now
Community Secondary School Neke), Ikem/Neke Secondary School (now Isi-Uzo
Technical School) and TTC Eha-Amufu (Union Secondary School). The Federal
College of Education is located at the southern part of the Local Government
(Eha-Amufu).

The local council area is not behind in health facilities. The Local Government
has one District Hospital and network of Health centers and maternites in all
the villages in the Local Government.

2.4 ECONOMY

Isi-Uzo Local Government Area is predominantly rural and agrarian with a


substantial proportion of its rural population engaged in farming but also
involved in trading of all sorts. The dominant crops available are: yam (all the
species), Cassava, Maize, Rice, Millet, Vegetables and all other cereal crops.
Some of the cash crops include: palm oil, Bush mangoe (ogbono or Ukpukpa)
Cashew, Castor oil, Pears, Mangoe, Orange, Pawpaw, Plantain, Banana etc. The
people are also known for their huge investment in livestock keeping. These
include; goats, sheep, poultry and pigs. The yardstick for wealth in Isi-Uzo pre
modern era was not the size of one’s house or number of wives but the size of
one’s Yam farm and Yam barn.

24
Isi- Uzo is predominantly of red, deep and sandy loam soil. In the other part of
Eha-Amufu, the sub soil is mixed with a grayish clay soil with consequential
thick cover that makes it very fertile. The dry season is characterized by
harmattan wind, which is a North-Eastern wind from the Sahara desert. This
season normally starts from late November and lasts till mid March.

Isi-Uzo people are also known for their good palm wine. This is as a result of
vast palm plantation in the area and rich land twisted with vast nutrients. It is
possible that the present Isi-Uzo Local Government Area was heavily forested.
This must have been depleted by human factors leading consequently to the
prevalence of Savannah woodland in the area. In Isi-Uzo, Locust bean, West
Iroko, Mahogany, Tropical Bamboo, Counter wood, Cyprian Oak, Shingo and
Iron wood tree (Akpaa) are prevalent. Geological surveys of the land have
provided useful information regarding possible availability of fossil oil in various
communities in Isi-Uzo Local Government Area especially the area between Mbu
and Eha-Alumona, Umualor and Eha-Amufu axis.

2.5 TOURISM:

The Local Government is blessed with rich tourist sites spread across the towns
in the Local Government Area. The shifting cultivation being practiced and the
attendant bush burning and felling of trees have destroyed good proportion of
the forests and wild animals are fast becoming extinct. Prior to modern era,
people in this part of the world lived close to each other within high barricade in
other to forestall the threat of rampaging wild animals. The boom in population
and availability of modern weapons and exploitative nature of man diminished
most of these wild animals like Leopard, Lion, and Elephants. Those wild
animals have relocated to safe locations far from Isi- Uzo area.

25
2.6 CUISINE:

Isi-Uzo people have variety of Cuisines that always lure every native of Isi-Uzo
to visit the area so as to enjoy the native delicacy. Some of these Cuisines are:
Ukpo Okwuru, Ohoyi Anyara with Ekpuruihe, Opuruegede (made from Cocoyam
stigma) Ohoyi Omimi (from fresh Cocoyam leaf) Ohoyi Ukpukpa (Ogbonao), Ukpo
Opoto (dried Cocoyam leaf), Ohoyi Anyara Ekwu or Uturukpe, Ohoyi Onugbu
and Epkuruihe or with Cocoyam, Ohoyi Okwuru Oyiyi (fresh Okra soup) Ohoyi
Ugbogoro (from fruited Pumkin fresh leaf), Ohoyi Uchakuru, Ohoyi Ishikebere
(Oha Soup), Ogbobo( Spinach), Nsororo and many other vegetables used
preparing soup. The Soups are grouped into two: “Ihe eha and Esusu. The
former is the family name for any soup that is runny while the latter is for non
runny soups. The commom parlance for runny soup is “draw soup” Kpurukpuru
(from Cocoyam stem) is a good condiment for all runny soups.

Another classification of Cuisine in Isi-Uzo Local Government Area is known as


“Ihe otuta”. These include: Otupie (from Corn), Echicha (from Cocoyam),
Mgbunmgbu or Egedemgbu (Cajenus Cajan), Ekuji with Yam et al.

2.7 RELIGION AND BELIEF

Prior to the advent of the Christian missionaries, Isi-Uzo people were


predominantly African Traditional Religionist. The two major cults systems then
were Omaba and Odo masquerades. There are many kinds of shrines worshiped
by the people though minimal now with the advent of Christianity. Some of the
26
shrines are owned either by a town, village, individuals or families. Reverences
to ancestors were common among the people of Isi-Uzo then. The number of the
people that adhere to African Traditional Religion has reduced drastically since
the entrance of the Christian Missionaries in the 20 th Century. The relevance
and followership of the African Religion dwindled to near extinction level in the
21st Century. The latter was as a result of aggressive evangelization by various
Christian sets in Isi-Uzo Local Government Area.

It was noted that the early European Missionaries came into Isi-Uzo in 1920
(Ede: 1988). The first group of European Missionaries that arrived was the
members of Church Missionary Society (CMS) and members of Roman Catholic
Mission (RCM). Methodist Missionaries Society and United Presbyterian Church
entered Isi-Uzo many years after the arrival of Catholic and Church Missionary
Society Missionaries. The first callers were the Church Missionary Society. It
was brought to Eha-Amufu by an Igbo Priest Rev. Ejindu from Udi. He was
invited by one Court Clerk who was at Eha-Amufu Court then. The spread of the
church in the area stated in 1920 the very year they came into Isi-Uzo Local
Government Area.

The Roman Catholic Church came into Isi-Uzo a year after the entrance of
Church Missionary Society. The expansion by the churches was later dominated
by the Roman Catholic Mission. Roman Catholic Mission converted more
adherents. The early Catholic missionaries came to Isi-Uzo from Eke in Udi
Local Government Area of Enugu State. The first crew of the Catholic
missionaries was all Europeans; prominent among the catholic missionaries
were Father Davey, Father David, Father Millet and Father Grogan.

27
According to Ede (Ede: 1988) some villagers and chiefs welcome the missionaries
because of their colour, while some appeared to be passive observers to
Christian events. Isi-Uzo people did not show any form of hostility to the
missionaries nor rushed to accepting their religion and doctrines. The cold feet
showcased by some of the people towards the missionaries were due to the
covert hobnobbing with some already hated village chiefs who have nothing good
for the people but enslavement and authocracy by the missionaries.

The missionaries’ objective was to declare the gospel of salvation to the people
and teach the people the good side of high standard living. It was a real
transitional stage in Isi-Uzo. People abandoned their old life and welcomed
Christian ideals, education, commerce and culture. The early missionaries had
prayer meetings in the houses of their leaders and in open spaces at a specific
period of the week. It was later that plots of land were acquired and approved by
the local chiefs and their people to be possessed by the Church Missionary
Society and the Roman Catholic Missions.

Most of the sites given to the missionaries to build their churches were forests
dreaded by the natives. These areas are known by the natives as evil forest- a
place where people do not enter due to envisaged presence of some evil spirits.
Such once labeled no-go areas by the natives were turned into great sites like
schools, hospitals and churches. The missionaries frowned at secret and fetish
cults system in Isi-Uzo.They believed that attachment to cultism and fetishism
cannot allow one to be a Christian. They preached against the killing of twins
which was common in Igbo land then and compulsory confinment of twin’s
mothers for a long period of time.

28
Education was a secondary purpose to the primary evangelical task of the
missionaries in Isi-Uzo. What can be called the early schools in Isi-Uzo by the
missionaries started in form of adult Literacy Sunday classes in the church mud
houses where new converts learnt to read the Igbo alphabets – A, B, GB, D, CH,
as the first step to reading the Bible. The teachers who acted as catechists and
had the opportunity of some degree of literacy while offered free services as
private teachers.

It was few years later when the Church Missionary Society started to engage
church agents, evangelist and catechists as workers that a further step towards
establishing something like schools evolved. This was the introduction of
Sunday Schools for children and not for adults alone. The Roman Catholic
Mission followed suit.

It was argued that the main objective of those schools was for a more intensive
reading of the Igbo Bible for the church Missionary Society, Roman Catholic
prayer book, catechism book and hymn books. Then in Isi-Uzo, catechumenate,
confirmation and evening classes were organized and elaborated as mini-schools
by the church agents. Both Sunday class meetings and evening “Home Lesson’s”
educational system at first catered for the men folk. Later on, separate classes
were arranged for the female members of the church as well as for young
children. The important subjects taught in these classes included church
catechism, Bible stories, numerations, and writing for advanced and intelligent
adherents. The low turnout of people during the Sunday schools was due to over
engagement of children in farm work.

When the missionaries finally introduced formal school system, they had series
of meetings with the chiefs and some important personalities in various
29
communities in Isi-Uzo, persuading, appealing and enlightening them on the
value of formal education. Prominent among those that followed the
indoctrination of the missionaries on the issue of formal education were the
church leaders. In the old Isi-Uzo, the first primary school was opened at Orba
by the Church Missionary School in 1919, while the Roman Catholic Mission
opened her first primary school in old Isi-Uzo at Obollo Afor in 1921( Ede: 1988)

The first batch of the pupils sent to those schools is the people labeled useless
and weaklings by their parents. These are people who are not good in serious
farm work. In Isi-Uzo, the people found it difficult to savvy the new elements of
foreign way of life as demonstrated by the Christian missionaries. The hatred the
people of Isi-Uzo spaning from Eha-Amufu down to Mbu had for the colonial
authority that forcefully used their native’s labour in the construction of the
railway that passed through Eha-Amufu affected the activities of the
missionaries’ effort in establishing schools. This hatred resulted in denying the
missionaries land to establish schools. They needed their land for agriculture
than wasting it in the name of building school which would deny the native
children of working with them in the farm hence the giving away the so called
evil forest to the missionaries for their needs.

There were a lot of factors that militated against school enrollment in Isi-Uzo in
the earlier years. These factors ranged from lack of interest by parents to
inability to pay school fees. The missionaries lacked money to pay salaries to
teachers in the schools and were obliged to pay poor salaries. This condition
drove the missionaries to charging school fees which in turn deterred school
enrolment. The missionaries in Isi-Uzo also encountered the problem of
language. Since the missionaries did not understand the local dialect of Isi-Uzo

30
people, they used English signs and symbols as media of communication. This
was in the era many people in Igboland, just as people in other parts of the
present Nigeria, took English language to be the language of the spirits.

The missionaries were too few to penetrate into the interior of Isi-Uzo and this
was a major setback in the establishment of schools at the early time. This was
why some parts of Isi-Uzo had no school on time. There was a period in Isi-U zo

when primary five and six were only in Eha-Amufu and Obollo. In 1921 and above, the
missionaries established big central schools in each of the communities. The first among
the central schools were the ones in Ikem and Eha-Amufu. Some of the primary schools
established during colonial days are listed below

S/N School Year of Est Proprietor

1 Eha-Amufu Union Central School 1921 CMS

2 Eha-Amufu Ohuala Central School 1921 CMS

3 Ikem Central School 1922 RCM

4 Neke Public School 1922 RCM

5 Ikem Primary School Isi-uzo 1925 RCM

6 Ikem Uno, Hill Top School 1924 RCM

7 Eha-Amufu, Agu-Amede Central School 1928 CMS

8 Eha-Amufu Township School 1928 RCM

9 Mbu Amon Central School 1928 CMS

10 St. Michael’s Primary School Mbu Akpochi 1928 RCM

31
(First located at Ugwuahaha along the track
road leadind to Uno from Onueme axis. It was
relocated to its present location by Rev.
Father. Millet.In other to persuade the
community to use Zinc for the roof of the
school, after one late activist, Paul Eze Aneke
had set fire on the thatched roof.

11 Umualor Central School 1936 RCM

12 Eha-Amufu, Over-Rail Primary School 1938 Methodist

13 Eha Ohuala Community School 1948 Methodist

14 Eha-Amufu Umuhu Community School 1950 RCM

15 Eha-Amufu Akasa/Uzam Primary School 1951 RCM

16 Eha-Amufu Amofia Primary School 1951 CMS

17 Eha-Amufu Amede Primary School 1953 Methodist

18 Eha-Amufu Okpiriugwu Community Primary 1958 CMS


School

Most of the schools in present Udenu Local Government Area were established
by the Roman Catholic Mission except a few established by Church Mission
Society in Orba. While the Church Mission Society is credited with
establishment of the first schools in Isi-Uzo, it was the Roman Catholic Mission
that made most important contribution to education in the early period of Isi-

32
Uzo development. The latter build more schools and churches than the
Methodist and the Church Mission Society.

The treatment meted to the local people by the Church Mission Society was one
of the reasons why the people responded more to the Roman Catholic Mission
Schools. In the anxiety to introduce western education and spread Christianity,
the Church Mission Society missionaries were impatient and harsh with the
people of Isi-Uzo. They condemned harsh sanctions of local government of the
town and criticized them for their irreligiosity and brutality.

2.8 TRADITIONAL/SOCIAL STRUCTURE

Oha is the supreme council of each community in Isi-Uzo Local Government


Area. It controlled judicial and administrative authorities. As the nucleus of
traditional administration, all other spheres of local adminuistratioin derived it
powers from it. There is a clear distinction between the areas of authority by the
Oha and the Umunna on a member of the society. Isi-Uzo traditional
administrative system is more of a confederation.

Age grade is another social structure which is a system of grouping all members
of the community into classes on the draft basis of age. Age group association
help in fostering unity and harmonious living among the community while at the
same time encourages socio-political growth. It could be likened to Non
Governmental Organizations or social clubs in the present era. Among others,
the age grade groups help the community in clearing paths and executing
community based developmental projects.

2.9 PROPERTY OWNERSHIP

In Isi-Uzo traditional system prior to contemporary age, the girl child does not
inherit both movable and immovable property of her parents and a man has all
33
the customary rights to take over the property of his late wife. If an unmarried
man dies, all his property goes to his immediate brothers or other relations
(male ones) if he has no brother. If a Childless married man dies, his landed
property would be under the wife’s supervision but when she dies, she
automatically relinquishes them to the male relations of her late husband. If a
man that is married to one wife or many wives and has male children dies, the
eldest son acquires his landed property. The deceased land can only be used by
the other sons under the permission of the eldest son. If the deceased man
married many wives and has many male children from both wives, his property
is to be shared equally amongst the wives. Each wife then goes to her own child
or children with her own share. If a man decides to share out his property, both
movable and immovable in his lifetime to his children, what each one gets is at
the man’s discretion.

34
CHAPTER THREE

3.1 MIGRATION

It is quite obvious that there is no town without origin. Even the old Semitic
community has their own origin. Some researchers that had written about the
origin of some communities in Isi-Uzo Local Government Area assert different
migrational origins while some other writers posit indistinguishable migrational
origin. Some argued that the people of the present Isi-Uzo Local Government
Area did not originate or migrate from any other place apart from their present
location. This internal (autochthonous) origin is affirmed by a few while majority
uphold that Isi-Uzo people migrated from somewhere outside the present
location. Ajayi and Espie (Ajayi and Espie: 1965) posit that as at Nineteenth
Century, it was not known for certain when the people first occupied their
present location.

Hence, there was not much to write or tell about the Igbo during the said
century. Obviously Ajayi and Espie were beclouded by ethnicism. They have
claimed in their prior works that people like Yoruba have a known origin at the
said century but Ndigbo. Arguing from such stand will seriously lead to
historical mishap.

From the few available records, it is known that the settlement and different
development in the area known as Nsukka cultural zone are much older than
the available records in Ajayi’s book. Some researchers have established in their
findings that the people of Nsukka settled in the area much earlier than their
neighbours like Igala and Idoma. The external influence of the latter on the
35
Nsukka area was orchestrated by their quest to push down southwards so as to
acquire more arable land due to the pressure they were receiving from some
northern empires then.

Afigbo (Afigbo: 1973) as such affirmed that Nsukka area like many parts of Igbo
land was peopled early, probably in the last few millenniums before Christ. The
archeological excavation test at the University of Nigeria farm by Hartle in 1967
revealed some unified clay vessels dating to 2555 BC similar to the unified clay
vessels of today in all the towns that made up Nsukka mostly in Igbo Oda,
Udunedem, Uzo Egu and Enugu Ezike (Hartle, 1967). Shaw (Shaw: 1994) also
observed that the high degree of Iron technology in some areas in Nsukka
covering Opi, Mbu, Lejja, Orba, Neke, Umundu had been dated around 5 th
Century BC.

The people who reached this level of civilization would have lived in this part of
the world many centuries before they discovered iron ore and how to use it.
Ajayi’s position on the origin of Ndigbo was far from the truth. There are so
many works on Igbo migration written by Afigbo (1976) Isi Chei (1976) Afigbo
(1981), Ukpabi (2000:4) Harris (1966) Eyiutchae (1977) Ohadike (1986) Jeffrey
(1934) Amobi (2001: 7) Equaino (1794) Horton (1969) and Basden (1966) which
all supported the claim that Ndigbo migrated from somewhere to their present
location. Some authors like Umeh (1999) and Ogbulogo (2002) argued that
Ndigbo never came from anywhere but originated from the present Eastern
Nigeria. The particular location of this origination of first Ndigbo is a challenge
for further research.

A study on the Nsukka area (Nsukka cultural zone) shows that Igala conquered
some part of Igboland but mainly the northern Igbo towards the end of
36
eighteenth century. During this period of Igala domination, they imposed on the
Igbo people their culture, religion and traditions. This imposed religion and
tradtion in-conjunction with original Igbo culture and religion metamophosed to
what is seen today as Igbo culture and religion. The Igbo shrines had Attama (of
Igala descendents) imposed on it. They brought the Attamas, Onoja, Mkpozhi,
etc. Thus, this imposition on the religious and cultural life of the people, made
them mediators between the people and the unseen spirits. The Attama and
Onoja people had much power and influence on the people.

The Okpara or Eze was offshoot of Aro settlement and influence on the people.
Shelton (Shelton: 1971) posits that Ndigbo tried to avert the imposition by
having other worships to ancestors, Earth and the High God but failed because
the latter did not demand propitiation like the Attama controlled shrines. Eke,
Orie, Afor (AhỌ) and Nkwo market days were bequeathed to Ndigbo by Aro
people.

Ford and Jones (Ford and Jones 1950:35) posit that in many settlements, the
lineage have Igala names, while many also have an Ama title system derived
from Igala as opposed to Ozo (Eze) they also have Odo and Omaba “dodo” cults
in addition instead of mmo dances… the use of circular basket in contrast to
typical rectangular basket of the Igbo and Ibibio. In 17 th century, Igala was
powerful but Fulani Jihad and and Jukun Kororofa imperialism in the upper
Benue pushed them downwards. Okpoto people who were the original occupants
of the Idah area were displaced by Igala. The latter forced them to relocate to the
present Nsukka Urban, Obukpa and Nguru bloc. Ukpabi (Ukpabi, 1965:31)
asserts that Inenyi Ogugu, an Igala war leader of the 18 th century made Opi his
base of operation.

37
Shelton (Shelton:1971) asserts that Aro people were already settled in Northern
Igbo through their trade before Atta of Igala and his warriors started pushing
eastward up to Nkanu areas. It was as a period of colonialisation of Africa by
Africans. The reason for this internal colonisation was trade, expansion and
might. When Northern part of Igbo fell to the rampaging conquest led by Onojo
Ogboni, one of the Atta point men, they imposed on them leaders, tradition, cult
system and religion.

This mixture of culture, tradition and language resulted to Igalacisation and


Aronisation of some of Northern part of Igbo dialects, Arts and culture. The
effect is half Igala and half Aro embedded in Nsukka/Nkanu/Ojobeogene
person. Though Okpoto people who are said to be aboriginal Igala people
claimed to have settled first in present Nsukka town, history had it that Igbo
people were already living in the present Nsukka town before Okpoto people
came to settle there.

CHAPTER FOUR

4.1 COMPONENTS TOWNS IN ISI-UZO L.G.A:

38
Rightly stated earlier, Isi-uzo Local Government Areas is made of five towns:
Ikem, Mbu, Neke, Umualor and Eha-Amufu. The Communities have different
origin, though with a tinch of similarity of culture and tradition. To extricate the
similarities and differences of their ethnology and physical endowment, there is
need for compact analysis to underscore their differences and similarities

4.2 MBU (MBUEZEUTAZHI ENYI)

Mbu is a town in Isi-Uzo Local Government Area in Enugu State. It is


surrounded by many towns: To the North is Ogbodu Aba, to the South is Opi, to
the East is Neke and to the West is Eha-Alumona. It lies in the derived savannah
but not without thick virgin forest. The economic importance of these derived
savanna intercepted by thick forest cannot be overstated as they vary from leaf,
vegetables, alcoholic, beverages, oil food, fuel, roofing, animal feeds, medicinal
purposes etc. Owing to the increasing population of the town, Mbu is inhabited
by about 90,000 people.

ORIGIN:

The origin of Mbu people can be examined in two oral traditions common among
the people of Mbu. The first theory is the assertion by some Mbu people that
their present location is their original place. It could sound like the Yoruba’s
belief that their forefather Oduduwa fell down from the sky or other belief by
some society that posit that their forefather sprang from the ground. If the
theory of the first Mbu person originating from Mbu, maybe from the ground or
sky is to be taken serious, the origin of the Igbo (Ogbulogo 2002) and Umeh

39
(1999) that the first Igbo originated from a place in the south east could be said
to be Mbu – the place of the first Igbo person. Though this claim by some few
Mbu people could be viewed as a fable, it is still subject to further prove.

The oral tradition that has much acceptance in Mbu is the story that Mbu
people migrated from somewhere to their present location. This migration story
has many variations. Some of the people assert that Mbu migrated from Nike to
the present location. This school of thought is of the view that Mbu were part of
Nike in the present Enugu East Local Government Area prior to their migration
to the present location; while some other people, claim that Mbu people
migrated from somewhere near the bank of River Niger -close to the present
Igala kingdom.

Though this migration had points of stop over, the major fulcrum of discussion
are the original migrating point and the route to their present location. Some
other towns in Isi-Uzo like Ikem and some part of Eha-Amufu have similar
migrational experience. Following the assertion of Umeh (1999) that Anambra
River basin is the first migrating point for every Igbo community, majority of the
people in Mbu abide by the oral tradition that asserts that their ancestors led by
Ezeutazhi migrated from some where near the River Niger, a place very close to
Igala area.

This oral tradition has it that due to conflict of interest which arose by poise to
colonise the area by rampaging Benin kingdom, who were obsessed by
expansion across the Niger and the rampaging Igala kingdom who were trying to
acquire more arable land southward as a result of pressure on them by some
Northern Empires, Ezeutazhi, his wife, children, grandchildren, Uncles and
Aunts, Brothers and Sisters left the shores of River Niger for a safe location. It is
40
interesting to note that the full name of Mbu is MBU EZEUTAZHI ENYI.
According to this oral tradition, Eze Utazhi is one of the sons of Enyi. Enyi has
four sons: Ike (Ikem), Utazhi, Obo and Anam. These sons of Enyi were the
original founders of present Ikem, Mbu, Obollo and Anambra River basin
communities.

A continuous exploration and expansion of the people in their present location


gave rise to some other communities in their area. In the midst of friction in
their first abode along the River Niger basin, Ezeutazhi left with his wife and
numerous children, Brothers, Cousins, Uncles, Sisters and Aunts to a safe
location. He was named Eze Utazhi by his father Enyi due to his hunting
expertise. He is known to have killed so many fierce wild animals during his
youth age. Ezeutazhi had a stop over at Adani in Uzo-Uwani when he left the
River Niger Basin.

This oral tradition asserts that on the day he migrated out of Adani, some of his
children who then had become friends with some people residing in Adani area
then went out for hunting at the time Ezeutazhi left Adani due to a rumour that
the rampaging western and northern kingdoms were approaching the area. The
remnants of the children who did not depart with him are the Utazhi families
noticed in some villages in Uzo Uwani today. According to this oral tradition, so
many of the Enyi children left the River bank area though not at the same time.
Some of his children left with their families at the same time and as a group but
parted ways along the line due to the quest to scamper for safety and food.

According to this oral tradition, this migration from River Niger Basin happened
about seven hundred years ago. On their way before they stopped over at
Umuabor in present Eha-Alumona, they met other group of migrant families
41
who happened to be part of the people that moved out from the Niger basin. At
this point the oral tradition traced the people to be Nike people that are on their
way to a location in Aku in the present Igbo-Etiti Local Government Area after a
conflict between Nike, Egede and Atta warriors in Lejja. Nike people settled
shortly in Lejja after their sojourn in Iheaka in present Igbo-Eze South

This oral tradition has it that some of Mbu people that were not happy with their
leader Ezeutazhi whom they accused of always going out for hunting instead of
providing security for his people left the Utazi group and joined the Nike people
who were heading to Aku. Utazhi was furious when he came back and
discovered that some members of his clan have joined another group of
migrants. It was on the next day that he took the remaining people to Umuabor
precisely to a location known as Efifia Zhine. There was no trace of people
around the place and this helped him to secure his family and debar them from
joining other migrant groups. When he goes out for hunting, he instructs
Ezekenyi and Ezegwunum his elderly sons to look after the group.

It is certain that great number of Utazhi family got absorbed by other clans
during their wilderness trip. Some of them who remained in Umuabor continued
with the usual ritual rites to Ugwunkwo shrine. The latter is factual as it is
evidenced till this day in Umuabor.

This oral tradition has it that in one of the hunting trips by Ezeutazhi, his dog
discovered Eme River which has its source somewhere in the present Eha-
Ndiagu area. Ezeutazhi was so glad when he went with the dog to confirm the
existence of the river. Due to the nature of the land in the area which was sandy
and not favourable to their traditional yam crop, he decided to leave the area to
a more favourable area that would be close to the river bank. Part of the present
42
location of Mbu Akpochi now was occupied by Neke people and a small section
near the Eme River bank occupied by some familes in present Uwani Village in
Mbu Akpochi. The latter were so scanty in number and revolved their hermitic
life only around a small section of Eme River bank. An oral tradition asserts that
this little number of persons found to be habiting at a section of Eme River bank
in Akpochi Uno ran away from a hostile environment and found the secluded
place safe.

According to this oral tradition, Neke people first reached Mbu but occupied only
Eastern part of Mbu-Akpochi because they noticed noise emanating across Eme
River (present Akpochi Uno). Their temporal abode was at Ugwu Odo in Mbu
Akpochi and Onu Nkwo Uwani in present Mbu Amon. When Neke people
discovered that Ezeutazhi and his group has settled at Akpochi they left
Ugwuodo to Onunkwo in Mbu Amon before their final depature to their present
location.

Ezeutazhi had so many chidren that gave rise to some villages in Mbu today.
Some villages in present Mbu admitted some other clans from neighbouring
towns that were then looking for a safe location while some came into Mbu as a
result search for safe haven and to run away from rampaging Igala domination
and Aro incursion into the present Nsukka area. The group of Utazhi children
that joined Nike people who were moving to Aku after their unfavourable stay at
Lejja maintained their tradition and culture at Nike. Some investigation revealed
that the said group of Mbu people was found to have lived at Iji Nike. The trans
Atlantic slave trade which Aro people championed to the detriment of other Igbo
people, mainly those occupying the Enugu-Udi-Nsukka-and Idoma axis

43
necessitated conflict and subsequent migration among Igbo people across
Abakaliki, Enugu and Nsukka area.

There was no harmony between the Nike people and the Aro slave traders who
happened to have occupied the present urban part of Iji Nike and unleashed
terror to all other villages in Nike. They later conquered Nike by instituting their
leadership on the people. Those who could not withstand their terror and would
not want to be sold into slavery fled to a safe location. Nike was among the
group described by Afigbo (Afigbo: 1981: 8) as people equipped to act as middle
men in the trade between Aro and the fragmented communities of the Nsukka
Highlands.

In the era of Aro thirst for slave export and domination, they settled in various
towns in the present Abakaliki, Enugu and Nsukka zone and even Idoma land.
Ajayi and Espie (Ajay and Espiei: 1965) reveals that Aro settlement was
established and through these, the Aro dominated the local markets… They
established in the buying and selling of slaves… wielded tremendous influence,
developed mercenaries in Igbo and Ibibio inter village wars in order to facilitate
the capture of slaves for export. It was in this raging confusion and hostility that
some section of Mbu people that were sojournd in Nike escaped to Ibagwa Nike.
It was after their brief stay and attendant conflict with people of Ibegwa Nike
(Ibagwa Nike) that they decided to trace their kinsmen.

This oral tradition has it that in a thick forest in Egu Ekwuegbe (presently in
Igbo Etiti Local Government Area of Enugu State), one Mbu man who came from
Ibagwa Nike met another hunter who helped him to kill an antelope that he
already shot but escaped. During discussion, the Mbu man that came from their
abode in Ibagwa Nike asked the man his name and he told him that he is
44
Ezekenyi. To his utmost amazement, when he mentioned his name, he told him
that he needed to see his parents because they seem to have a connection. The
man from Efifia Zhine (Afifia Ukwu) in Umuabor led the hunter from Ibagwa
Nike to his father Ezeutazhi. After Ezeutazhi had told him how a section of his
kinsmen separated from them somewhere near Lejja, he joyfully told him that he
would convey his findings when he gets back to Ibagwa Nike. When the hunter
got back to his people and explained his discovery, they all agreed to vacate
Ibagwa Nike to join their kinsmen at Efifia Zhine in Umuabor Eha-alumona.

This oral traditional asserts that these Mbu people that came from Ibagwa Nike
to join their kinsmen at Efifia Zhine were not absolved easily. They were asked
to stay in a different location because so many of the people at Efifia Zhine in
Umuabor Eha-alumona were not then sure of their identity. It was this reason
that made Ezeutazhi to instruct his son Ezekenyi who negotiated their coming
back to quarter them at Okpuhu a Farm settlement located at the boundary
between Mbu-Akpochi and Umuabor Eha-alumona while the rest of the people
at Efifia Zhine moved to the present Mbu Akpochi Uno where they first settled
under a tree called Akpochi located at the present Eke in Akpochi Uno. It was at
Eke that Ezeutazhi noticed a scanty settlement of people near the Eme River
bank. He had wanted to decimate them but declined because they were not
hostile but receptive.

This oral tradition has it that Ezeutazhi was buried under a big tree (Egbu) at
Onu Ani Mbu. This happens to be the centre of the town; A place where serious
issues about the town are discussed till today. It was when Neke people left the
present Onunkwo Uwani in present Mbu Amon that Ezeutazhi decided to
expand so as to acquire more land for his people. After due discussion with his

45
family, he asked his son who had his own children then to go and occupy
present day Onunkwo Uwani. Due to Ezekenyi’s rapport with Owo Enyi, whom
he met in a forest at Ekwuegbe, he asked the group that had then settled in
Okpuhu to relocate to present day Mbu Amon. These migration stories of Mbu
people from River Niger River basin and the autochthonous emergence of Mbu
people from their present location are subject to further research to substantiate
or disprove the already existing oral tradition.

Another oral tradition in Mbu says that Igwuru Enyi, father of Mbu people
known to be descendant of Enyi migrated from a place near Afikpo in the
present Ebonyi state. He left the place in company of his other brothers: Olenyi
Dedu and Otashi Enyi. The latter were said to be founders of Obollo and Ikem.
They passed through Abakiliki but later settled at Eha-Amufu. While Igwuru
Enyi settled at Eha-Amufu, the other two brothers who were his younger
brothers, moved on in search of a better place to settle because the place was
swampy. Some analysts claim that Igwuru Enyi settled in the present day Ihe
Enyi in Eha-Amufu (Ihe mean land or people’s habitat). Mbu Igwuru Enyi was a
famous hunter. In one of the hunting trips that led him to the place known
today as Okpuhu Amon, he noticed that the land was different from the swampy
area occupied by his people at Eha-Amufu; he quickly decided to relocate his
family. On the second day he came to hunt animals in the area, he met a man
known as Ezeutazhi who happened to be the founder of Akpochi. Ezeutazhi took
him to his place, welcomed him with good pounded yam and anara soup.

This cuisine was so palatable that Igwuru Enyi decided to repeat the visit. On
one of the visits, Igwuru Enyi told Ezeutazhi that he saw a virgin land (present
Okpuhu Amon) and would like to settle there. Ezeutazhi told him that the area

46
was then occupied by Neke Obazhi (Neke Ogwashi) people. Its interesting to
know that some persons still posit that Neke could be Neke Utazhi and not Neke
Ogwashi. Igwuru Enyi was said to have sought Ezeutazhi’s support by marrying
one of Ezeutazhi’s daughters for his son Ezekenyi. This relationship made
Ezeutazhi to support Igwuru Enyi in driving Neke people away from present Mbu
Amon.

Igwuru Enyi accomplished this feat by inviting his brother Atashi Enyi already
settled in the present Ikem Uno who fought alongside with Ezeutazhi’s sons.
When Neke left the place, Igwuru Enyi asked his son Ezekenyi, who was married
to Ezeutazhi’s daughter to relocate to Okpuhu near Ishi-Amegu, an area
presently near the boundary between Neke and Mbu Amon where he settled
before relocating to Onunkwo Uwani- a place formerly occupied by Neke
community; while Ezeutazhi asked his son to move to present Ejuona-Uno
where in-conjunction with his In-law established the present Mbu Amon. It is
called Amon Ezekenyi because Ezekenyi settled in Ishi Amegu before Ezeutazhi
Son settled at Onu Ejuona. Igwuru Enyi remained in Ihenyi (Ihe Enyi) with his
family while Ezekenyi and Ezeutazhi son popularly known as Ovueme
established Mbu Amon. According to the various oral traditions common in
Mbu, Ovueme and his decendants are the people traditionally eligible to become
Onyizhi Mbu Amon.

This oral tradition has it that Ezeutazhi took the upper hand in the areas of
leadership, tradition and religious rites because he settled earlier in the area
before the arrival of other migrants. But some other oral tradition asserts that
Ezeutazhi took over the control of traditions and religion in the town due to the
overbearing influence of his kinsmen who where amongst the Atta worriors. Aro

47
people were not accorded hospitality by Ezeutazhi, hence they settled mainly in
Mbu Amon.

Aro people were not accorded hospitality by Ezeutazhi; hence they settled
mainly in Mbu Amon before the entrant of Igala worriors who settled first in
Mbu Akpochi. The migration of Ejuona and his son Mkpaka into Mbu Amon
brought the influence of Igala culture and tradition in the present Mbu Amon.
The prefix Ama to the name of towns is familiar in most places Igala people
settled. This oral tradition posits that the prefix Eze (title) added to Utazhi was
introducd by Aro people when they conquered Mbu prior to the entrant of Igala
warriors. The preliminary name of Mbu Amon was not discovered during the
time of this research. Onu in this context could not be the name of a tree but
the leader of the rampaging Igala who claimed to have found the place. Amon
(Ama Onu) Ngwo does not trace their name to a particular tree but the
individual founder of the place.

It was not however available to this research work the link between Mbu Amon
and Amon Ngwo and other towns that have Ama as the prefix; Akpochi in Obollo
Etiti, Akpochi Ugwu in Obollo- Eke and the Akpochi in Mbu Akpochi. A corollary
to the difference in sources of migration of Mbu Amon and Mbu Akpochi is the
“anyi” and “Ayi” in their dialect. While some analyst say that the “Anyi” in Mbu
Amon dialect was the influence of Church Mission Society (CMS) Igbo bible and
“Ayi” in Akpochi dialect as the influence of Roman Catholic Mission during the
beginning of literate culture; some relate the difference to their different sources
of migration. “Anyi” could be noticed in the dialects of Atachi Enyi descendants
and Igwuru Enyi descendants. The disapproval of the authenticity of this
migration history is subject to further research.

48
MBU FEDERATION:

Mbu is presently divided into three autonomous communities for strategic


political exigency. These autonomous communities are: Mbu (central) Agudene
Mbu and Akpoga Mbu. These three autonomous communities are one indivisible
entity. Thte autonomous communities were carved out for easy administration
and for government proximity to the people.

4.21. Mbu Amon:

It is originally known as Mbu Enu before Igala Warriors imposed themselves on


Mbu people and renamed it Mbu Ama Onu (Amon) after the notable Igala Army
Commander. Ama prefix is noticeable anywhere Igala invaded in Igbo land. Ama
is not Wawa language and Onu is not a name of tree as some reseachers
posit.With the wave of shortening names and several words in our clime, Ama
Onu has been abridged to Amon.

Atta is the traditional paramount king of the Igala kingdom. He is a priest king.
He is in charge of major Igalla sacred objects, shrines and festivals. His
provincial chiefs known as Am’Onu (Ama Onu) were in charge of the various
shrines, sacred objects and festivals in their own areas of authority. Some areas
of abode were designated Ama Onu by the descendants of the Atta provincial
chiefs.

Villages in Mbu Amon are: Ejuona , Uwani and Ogbodu village.

49
Uwani Village:

This is the home of Ezekenyi. According to oral tradition, when Ezekenyi was
asked to relocate to Mbu Amon, he settled first at Onu Ejuona before erecting an
abode where he lived and died at Onu Nkwo Uwani. Uwani people are one of the
descendants of Ezeutazhi via Ezekenyi.

Families in Uwani Mbu Amon Village are:

1. Umuokpebe – Direct children of Ezekenyi.

2. Umuogu, Umu Ozhiomenyi

3. Umu Ozhiomeze/Umuohagu

4. Umu Atu Ugwuinyi

5. Ndi Onu Amanyi

6. Ofuluonu

According to Oral tradition, so many of the families presently living in


Uwani village are not part of the original people that came from the
lineage of Ezekenyi. Some families who did not find their prior location
favourable came into Mbu and got absolved by some clans and families.
This resulted to bearing of some alien surnames and celebration of non
autochthonous ceremonies by some villages in Mbu.

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Ejuona (Ajuona):

The families in Ejuona are:

1. Umu Ezembu Ona

2. Umu Agori nwa Owo

3. Umu Igwenshi Owo

4. Umu Agboeze nwa Aro

5. Umu Aro nwa eze

6. Umu Aneke Obia (not initially part of Umu Ezembu but joined them
from other neghibouring towns).

7. Umu Oseyi Ogbe

8. Umu Igwenshi Mkpaka

9. Umu Oseyi Mkpaka

10. Umu Oga Nwaowo

11. Umu Ede Nwaeze

12. Umu Egwuonyi

13. Umu Aro Nwagbo

14. Umu Iti nwa Ugwu

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15. Umu Igwenshi Ogbe

16. Umu Eze nwa Aneke

17. Umu Aronwa eze

Agbo Mkpaka is known as the strongest man ever that lived in Mbu Amon.
He has somany legendary stories attached to his name.

OGBODU:

According to oral tradition, Majority of Ogbodu people are not decendants of


Ezekenyi but settled in present Ogbodu Mbu-Amon few years after the
arrival of Ezekenyi. The origin of the word Ogbodu is traced to Igala by
Ukpabi. Ukpabi posits that “In the past, there were some villages in Onitsha
that spoke Igala. And they were made up of two villages…Ogbodu and
Obigboru”. Though the original meaning of the word Ogbodu was not
affirmed during this research other usage of the word include: back of a
place or thing, inner part of a dress while in some places it means the
uninitiated.

According to this oral tradition Ogbodu is said to have become the name of
the place due to the influence of Igala language on the people and not
because they are fom Igala. There is also a farmsettlemet in Mbu Akpochi
known as Ogbodu Ukam.

The families in Ogbodu village in Mbu Amon are:

1. Umuezekenyi

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2. Umu Mbu (This people migrated from Uwani village in Mbu
Akpochi)

3. Umu Ogbe

4. Umu Agbo Obuloko or Umu Agbo Ugoji

5. Umu Edu

6. Umu Ishingene

7. Umu Alumona (this people joined Ogbodu people from Eha-


Amumona)

8. Ishiamanyi people is among the group of migrants from Eha-


alumona that got absolved into some families in Mbu.

Oral tradition has it that when Ezeutazhi was alive, he was the only recognized
king of Mbu but after his death, Ezekenyi assumed the leadership of Mbu until
in later days when center could not hold amongst the Ezeutazhi children. This
was the era when Mbu-Amon and Mbu Akpochi started having separate
Onyeizhi. Also, according to oral tradition, prior to quarrels amongst the villages
in Mbu Amon, only the eledest man from Umu Ezekenyi family becomes the
Onyeizhi Oha Mbu Amon known as onyeishi Ovueme but due to conflict, non
decendant of Ezekenyi is now eligible to become onyeizhi Ovume. This conflict
that tore the fabric of unity amongst the villages in Mbu Amon according to oral
tradition was cused by the killing of the only recognized Eze then who is a
decendant of Ezekenyi by a renowned hunter who was sentenced to death by the
Eze for violating the tradition of the land. The Eze hails from Ogbodu Village.

53
According to the oral source, the Hunter came back from the bush one evening,
only to meet his wife and children in a deplorable condition. He questioned the
wife the reason behind the sudden wailing and agony and the wife told him that
since morning of that particular day, they have not eaten food and the only hope
they have was the unharvested yam in the farm. The Hunter told the wife that it
was against the tradition of the land to harvest new yam before the Asoji
feastival (when Mbu people are permitted to eat new yam before the main
Okpukpuzo feastival) but the wife and children continued to cry out of
excruciating hunger. The Hunter according to the oral source, quickly left the
house and went to his farm and harvested new yam for his family. The Hunter
while eating the Yam with his family, a boy came to fetch fire from their house
and the Hunter gave him a piece of the roasted Yam. The boy while going home
was caught eating new Yam by the Eze while he was treking across the Eze’s
house. The Eze punctuated his movement and inquired where he got the new
Yam. The Boy explained to Eze the source of the Yam and Eze quickly
summoned the members of his cabinet and narrated to them the news of the
recent abomination. The Hunter who was also one of the Eze’s cabinet told the
Eze that he was the one that harvested new Yam and he did it in order to save
his family from multiple death. According to the oral source, the Eze told him
that he had no reason to harvest new Yam before Asoji feastival because such
was an abomination with multiple grave consequences. Some of the mebers of
Eze’s Cabinet supported the action of the Hunter while few other members of the
Cabinet were on the side of the Eze. The Hunter at this point divided the cabinet
and got so many promienet persons in Mbu Amon to support his action. On the
day the Eze summoned the entire villages in Mbu Amon to announce to them
the punishement meant for anyone that abominated the land, the Hunter with

54
the support of some stong persons in the village killed the Eze, killed some of his
family members, supporters and shared the members of Eze’s kindered as spoils
among other villages in Mbu Amon, while some of Eze’s family members that
were able to run out of Mbu naturalized in neighbouring towns. Some of them
also settled at Uwenu Mbu Agudene. According to the oral source, the Hunter
after killing the Eze, crowned a new Eze from Uwani village. The members of
Eze’s family that were not killed were shared to villages in Mbu Amon while
some of them were later reabsolved as authochtonous inhabitants of Mbu Amon.
These people ostracised were not war captives nor aliens but authoctonous
inhabitants of current Mbu Amon. Some of them were relocated to live with
aliens and later settlers in Mbu. According to the oral source, since the killing of
the Eze and scattering of his decendants amongst other villages, there has not
been peaceful coexistence of these estranged brothers and sisters unglued by
obliviousness

There are other families in Mbu that are not originaly from Mbu-Amon but by
virture of naturalization are now indigens of Mbu after they were absolved by
Umu Ezembu and Umu Agbo in Ejuona villages. It was an era when parents
ostracise their daughter simply because the daughter is pregnant whithout a
husband responsible for such pregnancy.

At the point of leaving Mbu by Neke people to their present location, some of
them were left behind in Akpochi and in Amon. These Neke people that did not
relocate with their kinsmen got absolved into some families in Mbu too. This
could be noticed in their surnames

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4.2.2. AKPOGA MBU

The original people that settled in the place known as Akpoga Mbu today were
some of the people that came with Ezekenyi to Mbu Amon but left the place
during the war between Mbu and Ogbodu Aba (Agha Ogbodu Aba) before the
end of Nineteenth century AD. Oral tradition has it that they fled to Umundu
and Igugu. Currently there is no trace of such families in Igugu and Umundu.
Evidence of this oral traditioin was not available at the time of this research.
Even if they once existed, they have gone into extinction or absolved by the host
communities.

According to Ogbodu Aba oral tradition, Attama Oloiyi from Ogwu clan was said
to have sold Ogbodu Aba land to Akpoga people.

This selling of land was latter rejected by some other Ogbodu-Aba people, hence

the resolve to go to war with Mbu so as to retrieve the parcel of land allegedly

sold to them by Attama Oloiyi. Mbu town inconjunction with her two allies –

Imilike and Ezimo communities defeated Ogbodu-Aba. Oral tradition asserts

that Imilike and Ezimo have blood relationship with Mbu people. According to

another oral tradition, Ihele Okpara, the founding father of Amogu village in

present Ezimo in Udenu Local Government Area migrated from Mbu Amon to

establish what is known today as Amogu village in Ezimo. Amogu and Ọmuogu

have common ancestry. Amogu is the elder brother to Ọmuogu. Both villages are

in Uwani village in Mbu Amon. Ihele Ọkpara who is known for his bravery and

56
hunting skills relocated to Ezimo after he met one of the Nshi people

(blacksmith) that settled then in Ezimo. His love for their hunting weapons and

desire to learn fabrication of tools glued him to Ezimo. All through his life time,

he visited his kinsmen in Mbu Amon. He died at a very old age but according to

oral tradition, he continued to tell his descendants that they are from Mbu and

on no account should there be war between them and Mbu town.

During the fierce battle between Ogbodu-Aba town and the people of Mbu

EzeỌtazhi in late Nineteenth century, Ezimo people, precisely the Ihele Okpara

descendants, did not hesitate to join Mbu in the war which is popularly known

as the battle of Ugwuanama and soon after AkpỌga. Ugwuanama was then

annexed by Obollo while Akpoga was being annexed by Ogbodu Aba. According

to oral tradition, Ogbodu Aba invited Obollo community to help them push Mbu

people away from the contested land while Mbu invited their brothers in Ezimo

and Imilike to help them execute the war. It was also at a time Mbu community

was engaged in many wars. These wars were between them and the

neighbouring communities who envy the topography and the nature of Mbu soil.

It was after the Ugwuanama battle that Mbu gave the portion of land known

today as OfỌlỌonỌ to Ezimo community as compensation. The name OfỌlỌonỌ


57
was said to have arisen when the settlers realized that they would have settled

at the boundary instead of hinterland where they are now surrounded by Mbu

people in all corners. There has never been any open dispute between the people

of OfỌlỌonỌ and Mbu people. This is not far from their common origin. Imilike

community and Ezimo people were also given the present Akpoga area after they

helped Mbu in executing the war against rampaging Ogbodu-Aba warriors.

These lands were given to Imilike and Ezimo to inhabit, farm and for their

general wellbeing but on the condition that the land belongs to Mbu EzeỌtazhi

community and cannot be transferred to another community.

According to this oral tradition, it was agreed amongst the elders in Mbu and

her allies (Imilike and Ezimo) that Mbu can only take over the areas being

occupied by the settlers at OfỌlỌonỌ and AkpỌga only if the Oha (elders) of the

settlers demonstrate non-interest by informing Oha Mbu that they do not need

such parcels of land anymore. Presently, intermarriage and social fraternity

between the host communities and the people in AkpỌga and OfỌlỌonỌ deflates

any hostility in near future.

STRENGHTENNING OF BOND

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During the reign of Igwe Njoga as the Ezeutazhi I of Mbu in early eighties,

Amogu village in Ezimo invited him and his cabinet to witness the erection of

Iheleokpara status at Amogu village square. This invitation was to inform Mbu

community about undying fame of their son Iheleokpara and to strengthen the

ancestral linage between the people of Ezimo and Mbu Ezeutazhi community.

VILLAGES IN AKPOGA-MBU

Imilike Enu and Imilike Ani

1. Amokwe
2. Umu Akpogu
3. Umude
4. Umumpoma
5. Umuegari
6. Umuadak

Ezimo Settlers

1. Ogbufie (known for blacksmithing)


2. Amogu
3. Ozalla
4. Amaogbele
5. Amalla ogbo.
6. Amankwo

4.2.3. MBU AKPOCHI (Mbu Akpoti):

59
According to one of the oral tradition earlier stated, Mbu Akpochi was the first
place Mbu people settled when they left Efifia Zhine (Ahihia Ukwu). It was due to
the need for expansion that led to the sending of Ezekenyi to occupy- Mbu-
Amon. Oral history has it that so many families in Mbu-Akpochi did not come
into Mbu alongside the original Utazhi family that migrated from the River Niger
Basin. Though this assertion easily raises disapproval, the research production
of this work will aid perfect conclusion. Some of the families that dominate the
administration of Mbu Akpochi are mainly descendants of Ezeutazhi.

This influence of Igala on Nsukka area brought infusion of some Igala traditions
by ambassadors of Attah who established themselves and dominated the
natives. These people aligned with the big families and formed what is known
today as Umu Mkpaka, Umu Asaya and Umu Odome. These families wield much
influence on the entire town due to the antendant dominance of their forfathers
on their present location. Ejuona was part of the great and influential Atta front
men known as Ona.

The trace of this dominace by Attah kindreds and natives is conspicous in


Ejuona Obimo, Ejuona Ovoko et al. According to oral history in Ogurute in
Enugu-Ezike, some members of Umu Asaya (Asanya) clan settled in Mbu
Ezeutazhi through their daughter who was married to Ezeutazhi’s son. This
assertion is subject to futher research.

Villages in Mbu Akpochi (Akpoti) are:

1. Ugwuokenohe (Ugwuoke and Ohe)

2. Okaigbura (Oka + Igbura)

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3. Uwani

4. Umuozhibo

5. Ohuru

OHURU

Families in Ohuru include:

1. Umu Enyimoka Eze

2. Umu Amangwu

3. Umu ona Agbede (They are amongst the families that arrived Mbu
alongside Ezeutazhi)

4. Umu Odome

5. Umuoshimiri

6. Umu Aro Alumona

7. Umuitodo. (They are amongst the families that arrived Mbu alongside

Ezeutazhi)

UWANI:

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According to oral history the present Ọwani village had originally settled at their
present location before the arrival of Ezeutazhi and his offsprings. EzeỌtazhi did
not attack them because they were not hostile but receptive. There only territory
was a location near the Eme River.

It was on this peaceful reception that EzeỌtazhi integrated with them in his new
found kingdom. Its not yet certain whether the ancestors of the present Ọwani
village were the aborigines of Mbu or migrants from the present Nike as some
oral historians assert.

The Families in Uwani are:

1. Umu Mbu

2. Umuezekobe (Umu Mbu and Umu Ezekobe are desendants of Ezekenyi).

3. Umu Agbo Anukpa

4. Umu Amiji

5. Umu Eme

6. Umu Ogene eji

UMU OZHIBO:

This is one of the small clans in Mbu Akpochi. It is made up of only two families.
The families are:

1. Umu Ugwuoke Owo (they are part of the people that came with Ezeutazhi
to the present location. They are the Enyi descendants that joined
Ezekenyi at Amon but during the hostilities amongst Ezekenyi families in
62
Mbu-Amon, most of them came back to Akpochi but were asked to join
the Umuozhibo

II. Umu Iyieme Ogodo.

2. UGWUOKENOHE:

The families in ugwuokenohe are:

1. Umuogiri

2. Ugwuinyi (ugwuenyi)

3. Umu Odome

4. Umu Ihenwe

5. Umu Erebe

Umu Erebe according to oral tradition are not direct descendants of Ezeutazhi
but settlers that naturalized in Ugwuokenohe. Hence, they are not entitled to
become Onyeizhi Ugwuokenohe even if their kinsman is the eldest.

Ugwukonohe are direct desendants of Ezeutazhi. Ezegwunum, the first son of


Ezeutazhi is the direct father of the original members of Ugwuokenohe clan.

According to this oral tradition, Ezugwunum is one of the sons of Ezeutazhi.


While Ezekenyi was allocated Mbu Amon, Ezugwunum known for his closness to
his father and with much acquaintance to the tradition of the ancestors was

63
asked to oversea Akpochi. This is why the tradition of the land is not interpreted
or championed by Ezekenyi offspings but by Ezugwunum offspings. Glaring
evidence of this claim are the “Igo AhỌ” by Attama Ugwu Egu in Akpochi for the
whole Mbu, commencement of religious and cultural festivals by Akpochi like
Omaba festival et al.

OKAIGBURA:

This village is the largest village in Mbu. Oral tradition has it that Okaigbura
and Ugwuokenohe are the original kinfolk that arrived Mbu with their father
Ezegwunum. Okaigbura also have a nephew whose grandchildren are known as
Umuezenum. Umuezenum can be found today in present Ohuru village in Mbu
Akpochi. Okaigbura and Ugwuokenohe are direct grandchildren of Ezeutazhi.
Oral tradition asserts this is the reason they are the only people whose eldest
malefolk can become Onyizhi Akpochi even if the eldest person in their clan is
not the eldest in the entire Akpochi. Another oral tradition claims that
population and the influence of Attah of Igala siblings integrated into their clans
is the leverage for their domineering posture and not just the claim of being the
true children of Ezeutazhi.

The clans in Okaigbura are:

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1. Umu Ezenohe (Ohe is known as shrine while Ohe is also known as water
that rushes from a stone to a valley like pond) the onthological and
conceptual analysis of Ohe in subsequent research will give detailed
analogy of the name Ezenohe (Eze na Ohe)

2. Umu Okangene (Oka + Ngene). There has not been proven relationship
of Oka in Itchi (Igbo-Eze South L.G.A, Enugu State) Oka Igbura and
Okangene.

3. Umu Ukwu Nohe

4. Umu Oda: Umu Oda is adjudged the most populated family in Mbu
Akpochi. Umu Oda (not the Umu Oda in Uda (Enugu Ezike) though
might have some link) is made up of Umu Asaya Agbo, Umu Asaya Agbo
nwa Eji and Umu Njogwo Oda. Research has shown that Asaya are only
answered by Nsukka and Igala people – in Mbu, Enugu Ezike and parts
of Ida area. Asaya Agboneke and Asaya Agboweji are two sons of Asaya.

4.2.4. AGUDENE MBU (EGUDENE MBU)


65
These people are Mbu people that live in the second Autonomous community
carved out of Mbu town. Its ihabitation arose out of the need for expansion.
Most of the families according to oral traditions came from different locations in
Igboland just like the migration and settlement stories of other clans and
families metioned in Mbu. While some of the occupants of the area known as
Agudene Mbu at present are from various clans in Mbu-Akpochi and Mbu
Amon. The families that migrated from Mbu-Apkochi and Mbu Amon were the
first group of people to settle at Agudene Mbu before the arrival of several other
families from other neighbouring towns.

Clans in Agudene-Mbu are:

1. Umu Igwenshi Ogbe,

2. Umu Ukweji Asaya

3. Umu UgwuNnaji

4. Umu Ugwueze

5. Umu Alumona,

6. Umu Ishingene,

7. Umu Okwo Nwani

8. Umu Mba Nweje

9. Umu Ogo Okwo.

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While Akpoga Mbu is at the northern part of Mbu, Agudene Mbu is at the
southern part of Mbu. According to oral tradition, most of the people that
occupy the place knwn as Agudene Mbu at present, relocated to the present
area due to strife and maltreatment from their kinsmen in Mbu Akpochi, Mbu
Amon (Ama Onu) and from other towns. While some other people relocated to
the area for farming purpose. At the initial time of Mbu development, Agudene
Mbu was a place of repose- a place to relocate when one finds his or her
kinsmen discomfortable. According to oral history, children that are disowned
and ostrcised by their parents found the location tranquil for further existence.
These children that got enstranged from their Kinsmen in the downtown due to
various conflict associated with pre-mordern period in African society, still
commune with their Kinsmen in the downtown.

Another oral tradition has it that much number of the people that relocated to
the place known as Agudene Mbu were families that left Agboagashi in Nike due
to dissensions in their ancestral home. These families were said to have fled
from the rampaging Aro merchants who terrorized all the nooks and cranies of
northern Igbo area. Sequel to the fact that ancient African society was a non-
literate society, oral tradition became the possible major source tracing origin
and alienated traditions of the past. Some of the minority families in Agudene
Mbu migrated from other neghibouring towns which could not be traced at the
time of this research.

Further research could unravel the lost ancestral origin of some persons that
migrated to Mbu during the perioid of mass migration across northern Igbo at
the tail part of 19th century.

Economy:
67
There is no definite system of taxation. Instead funds are raised as the need
arose through levies “Utu” on all adult males and at times females. Other
sources of fund included fines, and income realized from the sale of property
communally owned. For collection of fines and enforcement of communal labour
the Task Force is employed as the local police.

Mbu is known to be an agrarian community. The land is fertile with vast mineral
resources. These vast mineral resources include: crude oil, zinc and copper are
yet to be explored. Subsistent farming is the most available means of livelihood
in the communities such crops as yam (all the species) and cassava. Pounded
cassava was not eaten in Akpochi untill the coming of First Century Gospel
Church (Faith Tabernacle). They introduced it to Akpochi people who before
then only eat cassava flour meal (Ogodo or Aribo). Others are cereals (Maize,
Millet, Beans (all the species) Garden egg, pepper; variety of vegetables, palm
trees, locust beans, castor oil; mangoe, cashew, Ukpukpa (Ogbono) Timber,
Palm wine, Honey, plantains, Banana, coconut, pear etc.

Mbu is a place where food is taken to be the cheapest commodity to possess.


Planting season in Mbu varies depending on the particular crop. The planting of
yam starts with the bush fallow (Obubo edu). This process starts in November
during the harmatan haze period. The planting of the yam seedlings proper
starts in February after the first rain of the year which is normally within the
second month of the Julian Calender. Planting of most crops in Mbu starts
during the beginning of the raining season.

Some of the common food in Mbu are Pounded Yam (Utara ji) cassava flour
(Ogodo or Aribo) pounded cassava (Akpu), Poridge yam (ji agworo agwo) Echicha,
Otupie (from maize) Ngbungbu or Ayara ayaji; Okpa (guinea pea) Okpa
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azhizhi(from Maize), ekuji (mixed with yam and oil bean-ukpaka); Una (Bitter
yam) Abana (water yam) Edu (Ariel yam) The latter are cooked or roasted and
eaten with palm oil mixed with little salt or ground vegetable mixed with pepper,
salt, seasoning (Ugba) known as Akpoko.

Every family can boast of having these mentioned foods at any time of the year.
Though there are no modern ways of storing some of these food items, the
people have their own traditional methods of preserving the food to enable it
sustain them throughout the year. Drying some of the food stuff by the aid of
fire and sunlight are the only available method used by the native in food
preservation prior to contemporary era.

MINERAL RESOURCES

Glass sand, clays of Nkporo shale formation (for bricks and pottery, Gypsum,
Kaolin, and Petroleum (discovered by explorers in the early sixties) are the
dominat existing minerals.

Commerce:

Though the community is an agrarian community, these farm products are sold
by the farmers so as to procure other family needs that are not produced in the
farms. In other to create opportunity for the farmers in various locations of the
community, the people divided the four market days among the sections of the
community. These market days are: AhỌ (Afor) for those in Mbu Akpochi, Nkwo

69
for those in Mbu Amaonu, Eke for those in Mbu Agudene and Orie for those in
Akpoga Mbu. Aho (Afor) was located at a place in Uno known as Aho Odu (first
Aho market) before it was relocated to its present location.

Source of Water:

There is no modern pipe born water supply in the community but stream water.
The major source of water are Eme for those in Akpochi, Okpachi for those in
Mbu Agudene, Amanyi for those in Mbu Amon and Ajina and Amanyi for those
in Akpoga Mbu. There are other streams and springs in various sections of Mbu.
Fish in Eme Stream are not eaten by any person in Akpochi until the coming of
First Century Gospel Church in late 20th Century. It was recently that Umu
Iyieme joined others in eating the fish from Eme. The latter understood the fish
from Eme then as the agents of Eme god.

Other sources of water (streams and brook) in Mbu Akpochi are:

Ngene Ori, Ngene Nneze, Ogbo Okwe, Ngene Ekwensu, Okpeechara, Ekpana,
Egemchi, Ama (in the boundary between Mbu Amon and Mbu Akpochi), ngene
uzo ndi egu umuoda, while Mbu Amon has Ama, Avune, Iyi Akwa, Ururu (lake)
Ogene idume, Iyioji et al as other sources of water. Ogene and Ngene for streams
are the same only but corruption of words in different areas cross cultural and
language contacts. The two major sources of water- Amanyi and Eme attract
much income to the community not only through fishing but through the sale of
sand gotten from the rivers. The latter is used in moulding blocks and
“plastering” buildings. Many people come all the way from Obollo and Eha-
Alumona to get sand from Amanyi which is adjudged to be the best type of sand
for moulding blocks. The money raised from tolls collected from those who come

70
to buy the sand is used for community development. It has been observed by
many tourists that Ururu Lake in Mbu Amon is a good tourist attraction that
has remained undeveloped.

Religion and Worship:

Prior to the coming of the Christian missionaries, African traditional religion was
the only recognized and common religion among the people of Mbu. Ancestral
worship and affiliation and attachment to some gods are the nucleus of their
African traditional Religion. The people had what they call Anyanwu Ezechitoke
(the sun god). This god is localized in a shrine that is normally situated at the
center of the compound towards the entrance gate to every compound. It is
known to be the god that gives life.

Some argue that it was the supreme god (Chi Ukwu) while other traditional
analysts say that Chi Ukwu is not a localized god. For the latter; Enyanwu or
Anyanwu (sun god) is different from chi ukwu. The native people believe that
ancestors intercede for them in the land of the dead hence, the need for
continual libation and reverence to them. They do not worship the ancestors but
only pay homage by offering sacrifice to them for their continous intercession.
All other gods like chi (personal god) and even medicinal god and protective gods
are all subject to chi ukwu (the supreme god).

It is interesting to note that in Mbu, not every dead person is reffered as an


ancestor. The young one who were not married are not qualified to be ancestors
and even those who are married but without children are not regarded as
ancestors. People who committed grave crimes that are regarded as taboo by the
people of Mbu and died as a result of the consequences of such crimes are not

71
regarded as ancestors. There are a lot of location shrines; some owned by the
community/families while some are own by individuals. The community owned
by shrines in Mbu Akpochi are: Ugwunkwo managed by Umu Ozibo clan, Ugwu
egu managed by Umuerebe (in Ugwuokenohe), Igbini managed by some people
from Mbu Agudene, Iyieme managed by Umu Iyieme in Uwani,Ogbunkwu,
Amanakwa et al.

Some other personal shrines are: Okike, Ufojioku (the god of yam), and
Akwarama etc.

Cult System:

There are many cult societies in Mbu though not inimical to the society. Two
cult groups are common and enjoy much fellowship. The cults are Omaba,
Asukwu and Ikpa cult. It is the practice of Omaba cult that made Mbu to be part
of Igbo Omaba in Nsukka cultural zone. Origin of Omaba is traced to Igala.
During the time of Igala domination of what is known today as Nsukka cultural
zone, Atta of Igala used Omaba cult to enforce his rules and ordinances in all
the towns in his kingdom. Omaba was what could be said to be police unit of his
throne. Atta’s ambassadors established the Omaba cult in each place they
settled. In some other place it is nicknamed Oriokpa while some pronounce it as
Omabe. Originally, Omaba is not a violent masquerade but an agent of peace
and order.

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Generally only men are permitted to be part of Omaba cult but in rare cases
some old women who could be said to be at par with men in terms of character
and keeping secret are admitted as Oyima or Oyi Omaba though not without
restrictions. In Mbu Omaba is revered more than any other masquerade. This
high reverence could not be without trace to the origin of the cult system.
Omaba season is every two years – AhỌ omaba.

“AhỌ omaba” is characterized with so many events and regulations. It is a period


when men do not beat their wives so as not to attract Omaba’s hammer; a
period when wicked people that use charm and amulet to kill and hound their
fellow beings hid such charms in the forest so as to avoid the destructive effect
of Omaba. People avoid fighting or making so much noise during Omaba period.

Everywhere is usually serene and rules and regulations followed to the letter.
The coming of Omaba (nata Omaba) is usually incubated in many ceremonies
and procedures. The senior members of the cult group are extremely carefull so
as not to make mistakes in the procedures related to ceremonies attached to
Omaba. It is only those who have been initiated “to the cult that take part in the
secret ceremonies. Prior to the incursion of Christianity in Mbu and even at the
tail of the 20th century, so many people who attended Christian services as well
as non Christians pass through Omaba initiation rite. The initiation is for male
children who have reached the age of keeping secret. The first stage is known as
Igbu Ihuotobo (the approval to attend the gathering of men in village square).
The latter is usually performed by parents or under of the candidate. They pay
some token to the Umunna which is usually when the Omaba is beating his
Ngbereke music.

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The next stage of initiation which could be said to be baptism in the African
traditional Religion is known as “Ikpo-Ihu-mma”. Every male child dreads this
even. During the initiation which is usually during the “Ime mma” ceremony, the
male child to be initiated is brought out and handed over to the Omaba who
inturn design the child with strokes of cane. After the beating, the Omaba
masquerade will open his face (This because Omaba is said to be a male spirit)
and ask the boy if he would tell his mother or any woman what he saw.

If such a child ever makes the mistake of retorting yes, the flogging would
continue until he says no. This initiation happens to be the same among the
whole Igbo Omaba in this study. Other initiation though not common is for the
senior member known as “Agu Oha”. The latter are those who superintend all
the rites concerning Omaba. Each village has its own “Agu Oha”. Agu Oha is
different from the civil Oha though the Agu Oha’s are also part of civil oha
assembly. A lot of ceremonies go with Omaba season. These include: Nata
Omaba (the beginning of the Omaba period) Ime mma, Iwa ekwe n’ egu, Onu
okachi and Una Omaba (the end of Omaba period).

“Nata Omaba” ceremony attracts a lot of Mbu people both those living in Mbu
and those living outside Mbu. Visitors also come to witness the ceremony. It
starts with various villages Omaba beating its Mgbereke music at its forest site
known as “Egu, Ikpogwu or Uham” prior to this preparation, the Oneja (Onoja) –
the head of Agu oha’s would go to the “Ikpogwu Omaba” (Omaba central home)
with his gong. He would beat the gong before a big earthen pot in front of the
shrine to ascertain if the Omaba would answer (in its usual style). If the Omaba
did not talk, the Oneja (Onoja) would not announce the coming or “Nata
Omaba”.

74
It is only when he goes there and hears a noise from the earthen pot after
beating the gong that he could announce to the “Agu Oha”(Omaba senior cult
members) that Omaba would be coming on a particular day. It was discovered
that what answers the sound of the gong is a big python which is said to be the
head of the Omaba spirit. The nnata Omaba festival is accompanied by
slaughtering of pig (Ezhi Omaba or Eshi Omaba) for the festival by so many
families. Those who cannot afford a full pig buy the parts in the market.

Omaba comes at night amidst jubilation by every person in their various homes.
On the next day Every Mbu person and their invited guests converge at AhỌ
Odu (the first place AhỌ market was sited) to watch various displays by all the
Omaba from different villages. The display is made enjoyable by the Okanga
music and gun shots which add colour to the ceremony. Other Omaba festivals
are intermittently celebrated during the season. The celebrations wind up with
the “Onuokachi” and the departing ceremony which involve a lot of rituals for
the safety and progress of the town.

During the Ime mma ceremony, women are forbidden to come out on the road or
even look towards the gate of their compound. It was the belief of the people
then that when a woman sees small Omaba (nwa Omaba) or the half clothed
Omaba, she would die instantly. Hence, female pupils are allowed to go home
from school before eleven o’clock in the morning, but on “Onuokachi” the female
pupils do not come to school because the ceremony starts earlier than “Ime
mma” day. Omaba patrols the street in the day time looking for young people to
flog.

This flogging and running into the bush by children is seen as game. Hence,
once, a child drops his school bag, eats food; he rushes out to go watch Omaba
75
(inyo Omaba). When one eventually runs into incoming Omaba masquerade, he
or she is expected to shout “Nna ayi Edeoga” so as to make the masquerade
pardon him or her. At night women could only move on the road if an initiated
male child is in front of such woman shouting “Atta Nwa Anu (Alu)”. Another
way of avoiding the flogging by Omaba is holding what is called “Ọdu AtỌ” of an
“Attama”. It is usually given to people who are on errand for an “Attama”.
Attama is a priest of a particular shrine in Nsukka/Igala axis.

Mbu Akpochi has its own Omaba cult as well as Mbu Amon. Akpochi’s Omaba
comes first before that of Mbu Amon because Akpochi is the elder. It is during
the Omaba period that the references to men as Njikomu Atta and women as
Njom Atta are common. Kinds of Omaba in Mbu are: Ishima, Echiricha,
Ekperebi, Onyeishi maa, Onye ocha Omaba, Okokoro, Ngwujime n’ Okpe, Okpe
n’ eme Nneye, Ochi Echuchu et al.

Asukwu is another cult society in Mbu. The origin of the cult was not available
at the time of this research. The members usually gather at night to dance
around the village with their music in company of the Asukwu masquerade.
Only a few belong to this society. Much is not known about it due to its less
significance.

Ikpa cult belongs to warriors. It is for those who killed enemies during the war.
Killing an indigene does not qualify one to belong to the group. They have their
type of music. This latter group was part of the influence of Aro people on some
part of Igboland. It is resemblance of Ohafia war dance.

FETIVALS/CEREMONIES:

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Mbu is typical a social society. The cord of unity and love that vibrates in their
spine necessitates so many socio-religious festivals. Though these festivals are
not celebrated without some tinge of worship; the larger percentage of the
festivals are social. There are major and minor festivals. Some are celebrated by
certain villages but the majority of the festivals are celebrated by the entire
community. Some of the dead and surving festivals are: Aju, Onwa esa, Asoji,
Okpukpu uzo, Onwa esato and Okpukpu obodo, chukwu, egu; marriage
naming, funeral, mouring ceremonies et al.

Aju:

It is the ceremony that marks the beginning and end of year in Mbu ethno
tradition. It’s fully a religious ceremony characterized with rites, sacrifices and
solemnity. It is celebrated in January. It is a four day event which starts from
Orie to Eke. Afor is known as Aho Aju when men and women purchase every
material for the ceremony, ranging from live chicken to kola and other needful.
Aho is for the people in Mbu Akpochi; Nkwo is for the people in Mbu Amon while
Eke is for persons in Mbu Agudene. Within the four days, sacrifices were made
to ones late father, mother, personal god (Chi okuke) and elders. It’s good to
note that these ceremonies were not done at farm settlements but at Uno (the
ancestral home). Each family has a compound in Uno. Every religious, socio-
cultural and even funeral ceremonies are celebrated at Uno.

Aju festival consumes a lot of chicken. Aju is a time to thank the ancestors and
the gods for their intercessory roles for keeping the people alive throughout the
year. Mourning and funeral are not allowed during the celebration. It’s a period
of thanksgiving and not mourning. If anyone dies during the ceremony, such a
death is seen as bad death. Every mourning or funeral is postponed to Orie after
77
the Eke which is the final day of the festival. Dying during Aju is like one dying
on a Julian calendar New Year day. The climax of the ceremony is on Eke day
which iscelebrated in a special solemnity.

The chief priest of the Eke day ritual is the “Attama Ugwu Egu” of Ugwuokenohe
in Mbu Akpochi. He administers the general sacrifice for all Mbu people. The
whole town (Amon and Akpochi, Agudene and Akpoga) observed absolute silence
at 7.o’clock pm. The latter was the beginning of the solemn hour. An hour
believed by the natives as the period the dead ancestors go back to their abode
after enjoying the sacrifices offered to them by their children. Nobody is seen on
the road at this hour. By 7.30 pm, the chief priest and his Obunoko (his wife)
would enter the Ogba agada Ugwu Egu (the Living Room or the Visitors Room of
the Attama) to perform the general sacrifice and absolution for the people.

At this juncture the Obunoko stays close to a wooden gong and a stick in her
hand while the Attama holding a kola nut in his hand begins to invite every
shrine in Nsukka cultural zone to come and eat its own kola (kola of
appreciation being given to it by Mbu people. These shrines are shrines that are
controlled by all Igala desendatns in Igbo Nsukka. No shrine outside Igbo
Nsukka is mentioned except two in Ida. The last shrine that the chief priest
pronounces before the Obunoko hits the wooden gong is “Ezeugwu Ogadagiji”.
As soon as she hits the gong, every woman in Mbu start to pound an empty
mutter with the pistol shouting “AhỌ no obugu be anyi” (no calamity or evil
should be experienced in my family this year).

The latter, is chorused in every home in Mbu. The men on their own part, take a
fire wood from the fire point in the kitchen and threw it to the road. The latter
has two significances: the first reason is to lit the road for the spirit to see while
78
the second reason is to burn all the evils and plans of the enemy in ones family.
Amazing thing in the pounding of the empty mutter is that everybody almost
stops at the same time. Once the pounding stops, nobody dare pound or make
noise that night again till the next morning when people would be greeting each
other “Awahu ndu” (thank god for safety of life).

Some unconfirmed stories had it that people that lived along the stream paths
and the forest paths do not sleep due to noise generated by “dead people who
rush back to their abode after the pounding of the empty mutter ritual. These
dead people (Ghost) while running to the forest complain that their children did
not kill enough chicken while some jubilate over the tons of sacrifice rendered to
them by their children. This festival had gone to extinction since the destroying
of all shrines in Mbu and attendant conversion of great number of Mbu persons
to Christianity in 1998 by late Chigbogu Emmaneul Ona of Okaigbura village in
Mbu Akpochi.

ONWA ESA:

It is a religious ceremony performed by the natives in the month of June just


like Aju festivals. It is not a period of mourning or funeral. No gunshot is allowed
during the period. In this period, every married woman was expected to go to her
father’s house to offer sacrifice to her late father and mother. The eldest in her
family officiates in the sacrifice of Igo Nna and Nne. Each person coming for the
sacrifice is expected to bring cooked Ekuji (Akidi) – specie of beans mixed with
yam and vegetable for the sacrifice. Children enjoy the period due to enough
chicken heads and intestines given to them to eat. This festival had taken the
road of all other religious festivals in Mbu with the advent of contemporary
chirstians.
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ASOJI:

It is a ceremony observed by the people as a prelude to the general eating of the


new yam festivals. It is characterized by so many rituals to the yam god
(ufiojioku). This ceremony is observed in the month of July. So many families in
Mbu were excommunicated due to the fact that they ate new yam before Asoji in
the ancient period. According to the tradition, it was only ufiojioku that would
taste the new yam before any person would do same. Violation of this tradition
is vehemently punished so as to avoid the wrath of the god of yam. The violation
would necessitate low harvest and famine hence the stern consequence for
violators.

OKPUKPU UZO:

It is one of the surviving festivals in Mbu. It is a festival that marks the end of
farming season and period of harvest and merriment. The religious dimension of
the festival is the sacrifice to Ufiojioku (yam god) by farmers. Ugwu (Ugwu: 1992)
puts that Okpukpu Uzo is one of the most prominent of the town’s cultural
festival, the essence and significance of which are to honour the spirit god of
yam- Ufiojioku. It is celebrated in the month of August every year starting from
Orie known as Orie Okpukpu uzo to Eke nzu AhỌ. Orie is the day every youth
and engage in the clearing of bushy paths that lead to various farms and
streams.

Various classes of people make new clothes for this festival. Families invite their
friends from neighbouring communities to join them in the feast of thanking god
for providing them food. On this day (Orie), the Igwurubeji group (people who
belong to the club especially for those who are great farmers; farmers that have

80
up to two thousands mounds in their farm (adishi okwu ji) harvest some tubers
of yam, slice some pieces of the tubers along the way back home and keep some
pieces on various shrines along the farm road. Some even litter the road with
pieces of fresh yam. This is to showcase to the people that they have more than
enough to throw away. At the farm they slaughter chicken before their ufiojioku
shrine (onu Ufiojioku) which they eat along side roasted new yam, Garden Egg
and oil. Children normally like to accompany their parents to farm so as to
participate in the sacrifice at the farm.

It is also a period various akatakpa masquerades in the town showcase their


artistry. Some festival ones like Igboke (from Umu njogwo oda family in Mbu
Akpochi), Adaka (from Ugwuokenohe in Mbu Akpochi), Okpunji (from Ogbodu in
Mbu Amon) Ogerenyi (from

Uwani in Mbu Akpochi) etc run after people and flog their victim with sticks in
the morning hours. The latter is taken as games by the people and not as
victimization. Thus, people in Akpochi would always jump out to watch what
they call “Igboke Ututu”. On Afor market day, the Igwurubeji group display
around the market to the admiration of everybody with their uhereji dance. They
drink and dance to the glory of god for beautiful harvest. Some akatakpa also
display around the market.

Some Masquerades from Mbu Amon also display at Afor market as part of
solidarity and oneness of Mbu.Within this period, no other food is cooked in
homes apart from yam – Utaraji (pounded yam) with “Anyara” soup sandwiched
with “Ekpuruihe” (melon), porridge yam and roasted yam. No woman is expected
to cook cassava in this period of festivities. Actually the new yam festival marks
the end of “Uya” (period of scarcity of food). On Nkwo day, various beautiful
81
masquerades both old and new display at various village square in the morning
and in the evening but mainly in the evening. During the day, people entertain
themselves with sumptuous meals decorated with bush meat, chickens and goat
meat and palm wine. In the evening, people troop out enmass to the village
squares (for those in Akpochi) while those in Mbu Amon converge at Nkwo
market to watch magnificent display of beautiful gorgeously decorated
masquerades. Some of the masquerades were attached to some shrines but
majority are mainly social masquerades.

Most of the Masquerades have no shrine attached to it. Some of the beautiful
Masquerades that display on Nkwo day are: Akpochi – Atu (from Ugwuokenohe
& Okaigbura). The latter pull huge crowd of admirers. Others are Obu Ideyi nwa
AhỌ, O bu Ideyi nwa askukwudene, Okwajima et al. The ones in Mbu Amon
are: Igbe Eyigu Eru (from Umu Agbo) Oduwo (from Uwani) and Ugo bu Eze (from
Umu Eze Mbu) etc. On Eke day, which is the final day of the festival, families
gather at their ancestral homes (“Ihu be”) to offer sacrifice for the wellbeing of
the entire family and for continuous provision of food by god. This is also a day
families eat together and discuss some important issues bodering some
members of the family. It is a reunion for various families.

Onwa Esato/Okpukpu Obodo:

This is celebrated only by Umu Ozhibo people in Mbu Akpochi. This sectional
celebration is traceable to the different origin of some clans in Mbu. The
ceremony is celebrated for four market days. It is also focused on thanksgiving
to the yam god for good harvest and the end of farming season. The feast is near
extinction.

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Chukwu:

It was celebrated by the whole town though with minimal involvement of


everybody. It was a ceremony whereby sacrifices were offered to the supreme
creator of mankind. Oral tradition has it that this abolished festival was
introduced by the Aro people in the ancient era.

Egu:

It is social ceremony that is characterized with display of artistry by various


cultural dance troupes around the village. Families cook “utara ji” (pounded
yam) with ukpukpa soup (Ogbono) and meat as usual and thank God for all the
good things he has done for them mainly with the aid of hoe which they use in
all their cultivaion. The ceremony had long joined the alienated traditions and
cultures in Mbu.

Marriage:

Marriage is one of the most sacred culture and tradition of Mbu people. It is one
of the special links between the living and the dead. It is celebrated amidst due
process and procedures. Normally, Mbu men marry few years after the teenage.
It was seen in pre contemporary days as sign of foolishness or what they call
“Iyamgbo” or “Ehu” if one does not marry early in life. It was unusual to see a
man at the age of thirty yet not married in pre contemporary age. Women were
given out in marriage by their parents at the age of fifteen to eighteen.

A woman had to marry at that age so as to avoid the problems associated with
late marriage. In pre-contemporary era, it was the parents that marry for their
sons. Once they notice that such a son could survive in his own house, they
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marry for him. What was considered then was the capability to farm so as to
feed a wife and children. Such about- to-marry son is helped to build his own
house and get other necessary house needs. Some times, parents allow the new
couple to live with them for a while before relocating to their own house. The
latter is to watch over the new couple and impact into them the basic principles
of family life. There are a lot of processes one has to pass through before getting
married to a woman in Mbu tradition.

A lady could be recommended for a man by his sister, mother, father or family
members. A man could spot his proposed wife by himself. In either case, the
parents of the boy would ask one of their family members who is married to the
family of the proposed wife to be what is called “Ahuta” (go between). It would be
then the responsibility of the ‘Ahuta’ to make some inquiry about the character
of the girl to be married and report to the parents of the boy. The character of
the parents and their health history too are also verified by the “Ahuta”. If the
report of the Ahuta is favourable, the marriage process and procedure (rites)
then begin.

At the first instance, the Ahuta is delegated to inform the parents of the girl that
some people would be coming to see them. During the first visit, the parents of
the boy are expected to go with two pieces of Kola nut or more and two gallons of
palm wine (Nkwu ocha). It’s worthy to note here that in the group of Nkwu ocha,
only Nkwu Enu (Up Wine) is used for this ceremony. The kola nut is known as
“Oji ogbe eha” or “Oji ogbe esa” (Mordern day Genotype test). The parents of the
girl only invite few people of the family for the brief ceremony. The ceremony
usually takes place in the evening. The Ahuta is the one that introduces the
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reason of their visit. After the eating of the kola, drinking of the palm wine and
the presentation of their request, the intending groom and his parents is asked
to go and wait for their reply through the Ahuta. Within this period, the bride-to-
be parents would make inquiry about the character of the groom to-be, his
parents and his ability to feed a woman.

If the bride to-be family finds the groom to be and his family good enough to
marry their daughter, they send message through the Ahuta informing the

man’s parents that their request has been granted. In the pre-contemporary age,
the bride to be parents uses this period of inquiry to seek the advice of a fortune
teller – to know whether the union is approved by their personal spirits (chi).
This could be likend to crass medical test before marriage.

The second stage of the marriage rite in Mbu is known as Ohuhu ofia Nwanyi or
Ihu Afia Nwanyi (bride price). The Groom to-be and his family members led by
the “Ahuta” visit the Bride-to-be family with kola nuts, gallons of palm wine,
Beer, Soft drinks and some cash. In the ancient days money was not used but
“Echi” and other precious ornaments that have bargaining power. Cash here is
not as if the girl in question is for sale but to fulfill the procedures of giving and
acceptance which seals a contract- spirit-social contract.

There is no definit amount to be paid. The cash involvement depends on the


negotiation reached by both families. It is not seen as a commercial transaction
but a spiritual socio union of two families. A little while after the arrival of the
family of the Groom-to-be and eating of the kola they brought by the host family,
appointed elders from both families move to a separate room to negotiate the
bride price. During this special meeting, a special four gallons of “Nkwu Enu” is

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presented together with four seeds of kola nuts by the Ahuta. It is while eating
the kola nut and drinking the special palm wine that the bride price is
negotiated and paid. The dowry could be paid in parts or in full.

Most times, a groom could be allowed to go with his wife after fulfilling all rites
but Bride Price in cash. It happens when a groom to be is not financially capable
to provide the price in cash but in kind. In this case, he is expected to cultivate
so many mounds for the-would-be In-laws in placement of cash. After the dowry
ceremony, the Groom is expected to cultivate for the In-law in company of his
friends as in many occasion as possible. The latter is known as “ỌrỌ ỌgỌ”.
Sometime during the dry season, the groom is expected to change the thatched
roof of the bride-to-be family house in company of his friends.

Other minor ceremonies that come up before the third stage of marriage rite are
“Iha ihere” and Marube”. The first is a ceremony where the Groom, Aunts,
sisiters and cousins (females) visit the bride to-be with so many gifts and money.
It is only after this visit that they could begin to call the girl “Nwuye ayi” or
Nwunye anyi”. The shyness associated with marriage is removed by the visit of
the Groom’s sisters, Cousins and Aunts.

The next ceremony is the invitation of the Bride’s parents by the Groom’s
parents. The latter give the Bride’s parents the opportunity to know the home of
their new In-law. The Bride’s parents are entertained with sumptuous dishes
(pounded yam and Ogbono or Ekpuru ihe soup). Normally the leg of cooked goat
is presented to the Bride’s parents during the visit for their consumption.

The third major stage of the marriage rite in Mbu is Odudo or Ido mmenye
Nwanyi. Some in other parts of Igbo land call it Igba Nkwu Nwanyi or Menye

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Umunna.. The Ahuta is still the one to inform the bride to be parents that the
groom to-be parents are coming on a particular day for “Odudo Mmenye Nwanyi.
It is the right of the Bride’s parents to reschedule the date or agree on the prior
date. Before this period, the Bride’s parents inform all the entire family, both
nuclear and extended families. Extended here include the mother of the bride’s
family.

Coming for the ceremony, the Groom’s family is expected to come with twenty
eight gallons of palm wine (seven Jars), four cartons of Beer, two crates of Soft
Drink and four big nuts of Kola. In the contemporary age, some Groom adds
food, meat and other types of drink. In Mbu, drinking of “Mmenye Nwanyi”
starts from four o’clock in the evening. It is not a night ceremony. Most times,
Grooms are not present during the “Ido Mmenye Nwanyi”. They can be
represented by their parents. Prior to this period, the Groom is expected to send
large quantity of tubers of yam (Ten and above) during every Okpukpu uzo and
rice, stew condiments, cloths, shoes, bags and some cash for meat every
Christmas and Easter celebration until the marriage is consummated.

The last stage is “Onuna beji” (wedding ceremony). The ceremony is observed
both in the home of the man and the woman. In pre-contemporary days these
particular marriage rites are celebrated only on Orie (Oye) and Nkwo market
days for those in Akpochi while on Afor and Oye for those in Amon. Prior to this
day, the Bride’s parents would have procured some kitchen utencils and other
things needed by a woman in her home for the Bride. The quantity of food, meat
and wine depends on the capability of both families. In the evening at the house
of the bride-to-be, the dowry and various materials bought for her by her

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parents, family members and friends like earthen wares, soap (tablets or bars –
“Mbancha”) are displayed for public view.

The display of her dowry further confirms that her husband to-be is capable to
take care of her. Secondly, that the Groom had fulfilled the entire marriage rite
obligation. In Mbu prior to contemporary culture, Bride moving to her husband’s
home was only at Night. Somany people still observe this culture but majority
who follow Christian wedding ceremony consummate their wedding ceremony in
the day not at night.

One of the special parts of the pre-contemporary Mbu marriage ceremony is the
artistic decoration of the Bride with Urie, Odoo (Calm wood) Ufieyi (normally red
in colour) and Onokpo or Jigida that adorns the waist of the girl on the day the
marriage is consumated. At night, the husband to be family, delegates many
girls and few male teenagers to go and get the bride from her home. Even if the
journey would take long hours, it would still be at night. When the Groom’s
family in company of the Ahuta comes, the Ahuta present their request to the
parents who hands over her daughter to the Ahuta after some prayers and
blessings. The Bride delays for a while before agreeing to follow them to her
husband’s compound. She leaves her home amidst tears. On the way, the
groom’s sisters make sure that no one sees the bride until she enters the
husband’s home. As soon as she enters the husband’s home, the whole crowd
waiting for their arrival erupts in jubilation amidst several gunshots.

The newly married lady is not expected to come out of the room till the next day.
In the next day, her family conveys to her all the gifts items the parents, other
family members and friends had given for her. The husband in his own part
sends some young boys as early as possible to go sweep the compound of the
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wife. In the course of this research, it was understood that the sweeping of the
wife’s home by some boys from the husband’s family early in the morning of the
day after the consummation of their marriage are to sweep out every remnant of
the wife in her former home while some say it is to do her supposed last morning
function in her family compund.

In Mbu, marriage between brothers, sisters, cousins, uncles, aunts, nice and
nephews are not allowed. It is seen as incest and taboo.

Naming Ceremony:

It is another union of ancestors and the living. Naming ceremony use to be a big
feast in the home of the new born baby in the pre-contemporary period but has
little merriment attached to it at present. Names are given to a new baby on the
fourth day of the baby’s circumcision. Prior to the naming ceremony, the parent
(male) was expected to visit the fortune teller who would tell him the name
approved by his ancestors for the baby.

Reincarnation of persons’ spirit was the reason of visiting fortune tellers so as


to ascertain the spirit that reincarnated in the baby. It was after the parent
would have gotten the name that he pronounces it on the naming ceremony day.
If the grand father is alive, it was his duty to pronounce the name of the baby.
During this ceremony, the man provides all the food items to be used especially,
yam, bush meat and wine. Porridge yam is eaten in the morning by children and
other well wishers while the wife and other invited women use the Yam, “Bush
meat” and other condiments provided by the man to prepare the cuisine for the
ceremony which only the women folk participate and know the rite of the
ceremony. The menu for the rite is known as “Nri okpuhu ỌmỌgỌ”. Up till

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today, men are still in the dark as to unravel the mystery behind the latter. The
man vacates the house after the brief ceremony in the morning only to come
back in the evening to drink with friends who come to see the new baby. Naming
ceremony today had undergone some changes due to the influence of
Christianity. The era of people bearing Ideyi, Oyima, Ogbodo, Oriefi, et al has
gone paving way for names like Ikechukwu, Oluchukwu, Chidinma, Ogechukwu,
Chijioke et al.

DEATH/ BURIAL/FUNERAL

The death of any person is usually received with shock and sadness. The mood
noticed on people’s faces when a death is announced showcase solidarity and
sympathy: Death of a young person is taken as bad death. The latter is because
they would not be qualified to be ancestors and they have no one to represent
them on earth. Such young people are not buried in the family compound
(Mbara Ezhi or Ihe ezhi) but in the bush.

If someone dies, the death would only be announced in the next morning. This
was to know whether the person was in coma or dead and to inform those
involved before interment. At night before the announcement of a said death,
some members of the deceased family (male) are selected after their meeting to
go and inform in-laws and other affected families. If it’s a married woman, she
cannot be buried without the presence and approval of her family members. The
general announcement is through an early morning gun shot by the deceased
family in front of his or her house or at a nearby space. Once the gun short
sounds, every member of the family starts to cry to the home of the deceased. As
soon all the people involved gathers the interment follows before noon.In mbu
culture and tradition, In-laws to the bereaved family dig the grave. If the
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deceased is a titled man such as “Agu Oha” “Onuoja” “Attama” or “Okpara”; the
interment is performed by Omaba masquerade in company of the Omaba cult
senior members.

Prior to the contemporary age, black cloth was the material used in rapping
dead bodies. After the interment, brief ceremony continues known as “Ido n’
Ezhi Onwu”. The latter is a prelude to the main funeral ceremony which comes
up when the family is ready depending on their financial muscle. During the
“Ido n’ Ezihi Onwu”, drinks are served to the people present while little cultural
music is played to entertain the sympathizers. With the influence of Christianity
and transmission of culture, funerals are done the same day with interment.

If a person is said to have been rushed to early grave by some persons or a


person; knife and sometimes “Ofor”(Oho) stick is buried with the person and
words like “kill the person before one month of your death with this knife” are
pronounced before the covering of the grave. Entrant of Christianity has doused
the latter.

Funeral Ceremony

During funeral ceremonies, families of the deceased in conjunction with the


deceased children are expected to contribute food, wine, money and labour for
the success of a said funeral of a family member. On the day of the main funeral
ceremony, In-laws are required to come along with ten tubers of Yam, two
Gallons of Palm Wine (One Jar of Palm Wine) and Two Thousand Naira for their
condolence visit. In a situation where the deceased have no children, the family

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members foot the bills for the funeral. Traditional Mbu life and entire Isi-Uzo
Local Government People is communitarian, interlocked by solidarity and
aggregationism. It is a microcosm of African “Ujamma”. Children of deceased
ones are expected to kill a Cow or Horse for a deceased one depending on the
money available. If they are rich they can kill both Cow and Horse. The latter
could be many years after the burial or funeral of a deceased parent.

The Horse or Cow are killed and shared among the family members. Some vital
parts of the Cow are given to the Onyeishi (eldest man) of the clan and Nwa Ada
(eldest woman) of the clan too. The latter are compulsory and not negotiable.The
heads of the cow or horse are shared only by teenage members of the entire
family. It is a forum for the young male children of a family to know themselves
and also foster unity among the growing young males of such family.

Mourning:

After the interment, female members of the deceased families relocate to the
deceased home to mourn him or her for “Izu eno” (sixteen days) before going
back to their various homes. Within the “izu eno” every adult male in the family
brings food to the home of the deceased. The deceased’s family is not allowed to
cook but to eat from the food brought by adult male members of their family.
The bringing of food is shared among the male adults while some distant
relations of the deceased leave at the expiration for “Izu Eno”. But some closer
relations remain till the expiration of “Izu Esa” (Twenty eight days). On this day
which is known as the day the morning periods by the family winds up (Mboshi
ngbaya or mgbasa n’ onwu) all the nuclear and extended families gather again to
cry for the deceased. Rounds of gun shots herald the early morning. This is the
day every member of the family shaves his or her hair as part of the mourning.
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Prior to the latter, the wife of the deceased (if it’s about man) does not go out
except going to defecate. She goes to such place with a kitchen knife in her
hand. The knife is for her to stab any spirit that night come to attack her in the
bush. Prior to contemporary age, such women do not bath nor change their
clothes. At some time during the era in focus, widows were allowed to sow two
mourning cloths of the same colour which they interchange as each gets
stained. At this era, they don’t come out of the room to ease themselves and
even chat with visitors. With the wind of civilization and respect to Human
Right blowing everywhere, the prior maltreatment and savagery has given way
for civility. Widows can now change as many cloths as they can and go about
their normal business without any molestation or restriction.

Another rite associated with Mourning in Mbu is “Iyi Usoro”. Iyi usoro is
performed by all the women born in the bereaved family. The women each with a
small live chicken hit the chicken’s head on the door step of the deceased house
so as to kill it. The significance of this practice is not available during this
research. After the “Iyi Usoro” rite which starts at the night before the end of
“Izu Eno”, all the women who had been in the “Okpuhu” (the name of the place
where the women who stay in a deceased house within the official mourning
period stay) escort the widow to the Eme stream (Mbu Akpochi) or Amanyi (Mbu
Amon) for a rite. Going to the stream, feathers of the chickens used for the “Iyi
Usoro” are dumped in a basket and given to the widow to carry on her head in
company of the women.

Prior to modern age, the widow do not wear cloth while coming back from the
stream hence, the song by the women “Oye (onye) n’ nuzo gba elee” (Any body on
the way should give way). When they get to the stream they bath the widow and

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themselves and pour all the feathers and the cloth the woman used for sixteen
days into the water. They move in a single file, usually in the period before noon,
when people had gone to farm. The song usually creates fear among children
due to its solemnity. While coming back, the widow is given a black cloth to
wear. This cloth stays on her body for one year before the official removing of her
hair and burning of the mourning cloth in a colourful ceremony.

But with the admission of Christianity and other cultures; widows are expected
to mourn their husbands only for a period not more than six months. The latter
is not however mandatory with regards to the Right to choose. Most people now
wear white cloths while mourning their loved ones.

Inaru Ishi nkpe or Ishi Ikpe is a rite a widow performs after some years (a year
or two years) the husband died. During this ceremony, the widow officially visits
her family home after the Mourning period of her husband. Her family members
welcome her and celebrate with her for a successful mourning period. She is
given a female live goat while going back to her late husband’s house.

TITLES:

There is a lot of titles in Mbu depending on the achievement and position of an


individual. These titles include: Okpara Eze, Agu, Nkpozi, Iwuoha, Oriefi,
Oriinyinya, Ovueme, Attama, Agumma, etc. There are other post contemporary
age titles such as: Onwa, Ide, Onyeze, Nwanyelugo, Ochi udo, etc. The latter
titles are not given to people due to their achievement per se but are chosen by
individuals themselves as the title they prefer to add to their default names.

Age Grade:

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Age grade system could be said to be one of the oldest social systems in Mbu.
People form associations known as “Ogba egu” or “Ogba” for better social
interaction and solidarity. Some of the age grade are for the general community
such as “Odenigbo, Ikemba, Ochimba, Igbo n’ eme gunu (gini) Egu Ebuba, Egu
Jiri Ogu Oru”. They are classed according the ages of people in the community
the apex among the above mentioned age grades are for the oldest class of
people in the community. Age group is between the gaps of one to three years.

The second class of Age grade group is among group of friends who are born the
same year or in between three years. They meet once in a month mainly on
market day to discuss about their wellbeing and challenges in their private lifes.
The Age grade system evokes competition among the youths. The ability to
marry when one’s age group are marrying and the zeal to build house when
one’s age are building house are few of the numerous benefit of age grade
system.

Taboos:

Every African Traditional society seems to have many taboos. It is an


uncompromising taboo for a married woman to have sexual intercourse with a
man who is not her husband. Every woman strives to avoid this immorality so
as to shun the consequences that follows such moral violation. The effect of the
latter is that the god of the land would inflict madness on the person and in
some cases inflict the person with incurable illness that would lead to her death.

The only remedy so far according to the tradition is for the said woman (who is
ill) to use gong and move around the whole village announcing her adulterous
act and pleading for pardon. After which, the husband alongside her would

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appease the god of the land (Anu Mbu) with sacrifices which involves cattle or
Ram. For the one that was inflicted with madness; there is no remedy. The latter
happens when one commits the immoral act in ones matrimonial home.

It is also a taboo for Nwa Mbu Eze Utazhi to use Mbu person for money ritual.
Such ritualist never lived to enjoy the money. Stealing is also forbidden by “Anu
Mbu”. If any Mbu person joins a gang of armed robbers to rob people of their
belongings, certainly others would escape but the Mbu person would be caught
or shot to death. The land only approved upright acquisition of wealth .

If a person is accused of atrocity like murder, poisoning, stealing etc, the


accuser is finally asked to take the accused to a deity or idol for him/her to take
oath by. If she/he takes the oath, a 28 – day grace is given to the accused in
such a way that if a calamity like death or accident etc befalls him/her within
the period, it is taken that he/she actually committed the offence. He/she faces
sanctions by his people; age group and other social organizations his/she
belonged. However, if no calamity befell him/her within the time, it is taken
that the accused did not commit the offence and the accuser must treat the age

Mbu Legends

Mbu has great heroes and heroins past and living too numerous to mention. The
battle to stall the relocation of University of Nigeria Nsukka to Enugu was
championed by a true blood of Mbu Ezeutazhi late Gregory Aneke from Umu
Ezembu in Ejuona village, Mbu Amon. He was incarcerated and starved to death
because of his great love for his Nsukka people by then military Government of
Eastern Nigeria. The first person to build Zinc roofed house is late Ugwu Oseyi
(Ralph Ossai’s father) located at Onu Ejuona in Mbu Amon. The second Zinc
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roofed house was built by late Chief Jerom Duhu also in Ejuona Mbu Amon
while the third one was built at Uno in Mbu Akpochi by late Chief Gilbert
Ugwuagbo. The first person to own a vehicle in Mbu is late Chief Jerom Duhu.
He was porpularly called Kiti car. The second vehicle owner is late Chief Gilbert
Ugwuagbo

The altruism and progressive mindset of some young students in Community


Secondary School Isienu Eha-alumona led by Dennis Ona (now a Professor of
Vertinery Medicine) and one of their teachers, Ralph Emeka Ossai (now Dr.
Ralph Emeka Ossai) gave vent to the formation of Mbu Association of Newbreeds
that spearheaded the commencement of Four distinct and principal projects that
brought Mbu to limelight.

These projects are: Mbu Boys Secondary School (now Community Secondary
School Mbu), NkwỌ Mbu Amon (formerly known as Eke Ishiama), Mbu Health
Centre & Maternity (in Mbu Akpochi), and Ọkpachi Bridge. The salient aspect of
these young elites was that they never laid emphasis on what divided them but
what united them. The latter was the secret of their success. Mbu Boys
Secondary School was the first community funded Secondary School in the old
Nsukka Zone.

Traditional System/Rulership

“Ohacracy” is recognized in Mbu. Oha in Mbu are made up of elders of various


clans and families, religious leaders. Their meeting day is usually on Eke day in
the palace of Onyeizhi (Akpochi or Amon). Oha Mbu Akpochi converges at the
Onyeizhi Akpochi house or at the palace of Nwa Okpara Eze as the case may be,
while those in Mbu Amon converge at Onyeizhi Ovueme’s house. In ancient

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days, their resolutions are final butpresently in Mbu; their resolutions are
subject to amendment or adoption of Mbu town union.

TRADITIONAL ADMINISTRATION

The administrative functions were carried on through – the family, the kindred,
the village and the town through the council of elders.The family – includes the
extended family system. The head of the family (Okpara or Onyizhi) is the
eldest male survivor of the family. He holds the family “ofo” as a symbol of
authority over every other member of the family, no matter how highly placed in
the society. He combines spiritual and temporal leadership for the family and
this earns him the respect and loyalty of every member of the family group
including daughters married outside the family, their children, and husbands.

1. Disagreements amongst members of the family are first settled at the palace
“Ihube” of the family head. Similarly, regular meetings and consultations are
held at the family house to discuss problems as they arise. Such meetings can
be summoned by the family head or at the instance of any member of the
family. Issues discussed often include the allotment of family land during each
planting season, allocation of a residential piece of land to grown up young men
in the family, arrangement for family marriages and burial ceremonies, etc.
Families could also assemble to agree on the common stand members would
take on any controversial issue at the kindred or village meetings.

2. The kindred: Comprises a group of families with an identifiable blood


relationship within which inter-marriage is prohibited. The assembly of all male
adults in the “ihube” of the kindred head is the supreme authority in all issues.
Often times, meetings are held at the family house to settle inter family disputes,

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arrange for the partition of the kindred communal land and to discuss any other
issues of common interest to members of the kindred.

3. The Village: This is a large unit consisting of a group of kindred. At this level,
a general assembly of all the people in the village could be summoned (Oha
Mbu). The general assembly of the people is the supreme authority. It is the
aggregation of kindred heads which meets in urgent situation to take decisions
on issues that require pressing treatment. But such issues would eventually be
referred back to members of the kindred for endorsement.

Traditional Ruler:

(a) Mbu:

Prior to this period, Mbu had some traditional rulers in form of native courts
chiefs and traditional prime ministers. The recent traditional ruler is Igwe
Nwabueze. He hails from Ogbodu village in Mbu Amon. He was officially
recognized by the Enugu state Government as the Traditional Ruler of Mbu
Ezeutazhi Enyi in 2016. .

(b))Akpoga Mbu:

The present traditional ruler is Igwe Princewill Ugwu. He was once the
chairman of Akpoga Mbu Community Association for several years before
becoming the Traditional Ruler. He was officially recognized as the traditional
ruler of Akpoga Mbu on 2nd, March 2002 by Enugu State Government. Igwe

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Princewill was born on the 1st day of October, 1942. Traditional Rulership in
Akpoga-Mbu is rotational between Imilike Settlers and Ezimo Settlers.

Heroes Past
Fredrick Ugwu and David Ugwu Abonyi are household names in Akpoga Mbu
due to their penchant for charity.

Other Historical Facts about Mbu Ezeutazhi

ỌhỌrỌ, ỌkaigbỌra and Ugwuokenohe, Ejuona and Ọwani Amon villages arrived
the present Mbu Akpochi together. They are offspring of Ezeutazhi. The present
Umuozhibo in Mbu-Akpochi and the present Ogbodu village in Mbu Amon were
later arrivals to the present Mbu town.

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Ezegwunum, one of the sons of Ezeutazhi is the grandfather of Umu Agboede
and Umu Itodo of Ohuru village. They became alienated from other offspring of
Ezeutazhi after the invasion of Mbu people by Eda warriors.

Ovume (not his original name) was the lastborn of EzeỌtazhi. His name became
Ovueme from the day he usurped the authority of EzegwỌnum who is older than
him. It was on this stance that Ovueme takes Kola before Ezegwunum. But on
religious matters, Ovueme does not interfere with the authority of his elder
brother Ezegwunum.

Towards the end of 19th century AD, the people of Eda community in present
Ebonyi State waged a War against Mbu town, specifically Mbu Akpoti. Eda
people are brave warriors and are also known for Slave trading. According to
oral tradition, one of Eda people who came into Mbu to capture vulnerable
persons they would sell to the major slave merchants was killed when his victim
raised alarm. The slave merchant was instantly killed by throng of people that
came to ỌhỌnỌ AhỌ (near the old AfỌ Market.). Acording to oral tradition, two
of the merchants that escaped the mob that came to the scene, went back to
Eda and informed their kinsmen about the death of their son in Mbu.

Consequently, they mobilized and waged war against Mbu town. As Mbu people
got the information that Eda people were preparing for war against them, the
once tranquil town became a theatre of confusion. People ran helter-skelter
scampering for safety. Some families and even some villages relocated to
neighbouring towns. As disclosed, Mbu people did not rest on their oars but
immediately convened an emergency meeting in the midnight at ỌnỌ AnỌ (Ani)
Mbu to plan how they would outfox the impending invasion of Mbu by Eda
worriors. It was resolved at the meeting that since Eda worriors have guns, they
would use mystical powers to quell the impending attack. For prompt action, a
Witch Doctor from Ugwuokenohe who leaved at ỌnỌ Orie in Mbu-Akpochi Uno
was assigned to implement the task.

According to this oral tradition, in preparation of the concoction, the Witch


Doctor used a plant leaf known as Nshebe usually found at ỌhỌnỌ ỌgbỌkwe – a
suburb in Mbu-Akpochi ỌnỌ. The concoction was placed at every entry point to
Mbu -Akpochi on a night before the invasion of Mbu by Eda Worriors. There was
also an order from the Witch Doctor that nobody should stay outside the areas
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earmarked for safety. But unfortunately, some persons from ỌhỌrỌ village went
to farm on that very day Eda worriors invaded Mbu-Akpochi.

According to this oral tradition, all the people from ỌhỌrỌ village that went to
farm were all slaughtered by Eda worriors but on reaching Mbu-Akpochi ỌnỌ,
the smell oozing out from the Nshebe concoction scared them away from Mbu.
Each person that breathed around the post where the concoctions were hung
ran away from Mbu and never came back. The war lasted for two days. It was on
the second day that majority of the people from ỌhỌrỌ village, left Mbu-Akpochi
to Mbu Amon. Some of them remained in Mbu Amon till today. Other people
that ran away prior to the day of invasion of Mbu by Eda worriors are Uwani
Village and Umuozhibo village. Majority of the people from the two villages
relocated to Mbu Amon and Eha-alumona while some of them ran to Eha-amufu
and Umualor communities.

The people that remained in Mbu Akpochi till the end of the war were people
from Ugwuokenohe, ỌkaigbỌra; Attama Iyieme from Uwani Village and some
members of his large family and Attama Ugwunkwor and his family. This is why
many people from Ọwani, ỌmuỌozhibo and ỌhỌrỌ villages reside in Mbu Amon.
They usually come back to Mbu Akpochi when they become the eldest person in
their families. But people from ỌmỌozhibo and ỌhỌrỌ villages that relocated to
Umuhu in Eha-amufu and Umualor stopped communing with their kinsmen
towards the middle of 20th century.

It was at the end of the war between Eda worriors and Mbu -Akpochi that Oha
Mbu-Akpochi decided at ỌnỌ AnỌ Mbu-Akpochi that any eldest person from all
the villages that ran away from Mbu-Akpochi at the time Eda worriors invaded
Mbu-Akpochi shall not be recognized as Onyizhi Akpochi/Ezegwunum. The
latter is the practice till today. According to an oral tradition, persons from the
three villages that did not take part in executing the war against Eda people, can
only be recognized as Onyizhi Akpochi only when the three villages buy three
cows, cook pounded yam, and buy palm wine for entertainment of Oha Mbu-
Akpochi and youths of Mbu-Akpochi, render apology and thank the people of
Mbu-Akpochi for safeguarding Mbu-Akpochi while they were away.

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4.3. IKEM (Ikem Asokwa)

People from Ikem town are known as Umu Ikem Asokwa Anaberuenyi. Though
not all present Ikem people have ancestral link to Anaberuenyi, each person
from Ikem assert to be grandchild of Anaberuenyi.

Ikem Asokwa is one of the ancient towns in Isi-Uzo Local Government Area. The
town is bounded to the West by Neke Community; the East by Benue state, to
the North by Obollo Eke and Benue State and to the South by Eha-Amufu and
Umualor Communities. With the trend of carving out autonomous communities
amongst Ndigbo, Ikem has been divided into four autonomous communities.
These autonomous communities are:

1. Ikem Uno

2. Ikem Egu or Umuaram Ikem

3. Ikem Etiti

4. Ikem Nkwo.

Component Units:

The ancient town, Ikem Asokwa in Isi-Uzo Local Government Area is made up of
eight villages. These villages are:

1. Ogo

2. Umuaram

3. Amudam
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4. Ebia

5. Ikem Nkwo

6. Odumogwu

7. Ugwuagbatu

8. Umueje.

The autonomous communities are grouped according to the following:

1. Ikem Uno – Ogo and Odumogwu


2. Ikem Egu – Umuaram and Ugwuagbatu
3. Ikem Etiti – Ebia, Amudam and Umueje
9. Ikem Nkwo – Ikem Nkwo Community

4.3.1. (Ikem Uno)

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OGO

1. Obegu – Umunibi, Umu Asogwa


2. Umuezutu – Ogwu Ebo, Oneke and Umukabi
3. Ogelegwu – Ogele Alu, Umuogene Owo and Umuenechi
4. Umu Enyanwu – Umu Ezeugwu and Ndi Ihube

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Odumogwu

1. Ọmu Agom
2. Ọmu Ọgbama
3. Ọmu Ọshimu (Igiri)

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Farm settlements in Ogo village:

1. Agbuhu

2. Akanugu

3. Ishi Oroto

4. Innewe

5. Mpunato

6. Ekpurum

7. Ape Arabarata

8. Onuoroto

9. Igbogobe

10. Igu-Eno

4.3.2 UMUARAM

1. Umu Agbouzhi
2. Umu Ugwu
3. Umu Eze

UGWUAGBATU
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1. Amaechara
2. Uwani
3. Obulegu

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4.3.3 IKEM ETITI

Ebia

1. Umu Ezenokwa
2. Umokwo
3. Umu Ede Ugwu
Amudam

1. Umuitodo
2. Umu Ugwuele
3. Umu Ede
4. Umu Ekeze
Umueje

1. Ọkiroka
2. Ọmuikpa
3. Ọmuomaga

4.3.4. Ikem Nkwo

1. Oshim Nze
2. Alegu Nze
3. Atta Nze
4. Oshinohe Nze

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Origin

There are four oral traditions that encapsualte the origin and migration history
of Ikem people. The first oral tradition posits that the forefathers of Ikem
originated from Ikem. The latter asserts that the first parents of Ikem came
either from the sky or from the ground. This oral tradition is believed by few
people. The second oral tradition common amongst the large population of Ikem
people is that Ikem is part of Enyi family that migrated from Afikpo in the
ancient era. This tradition asserts that the forefather of Ikem Asokwa is Atashi
Enyi, the brother to the founders of Obollo and Mbu.

Atashi Enyi according to oral tradition settled alongside his brothers at Ihenyi
Eha-Amufu but later settled at Isu before finally settling at a place in Uno b’Ogo
in Ogo village, Ikem. This is why Obollo, Mbu and Ikem do not kill each other in
war front. Oral tradition has it that the reason why Obollo people were not keen
on fighting Mbu people when they where invited by Ogboduaba was because of
their ancestral relashionship with Mbu people. Ikem people were once the
owners of the present Obollo Eke before they were begged to vacate the place for
their brothers from present Obollo Afor who needed fertile land. A large span of
land was allotted to them but conflict arose when Obollo people tried to takeover
the place called Okpaligbo and Ishioroto.

The third oral tradition asserts that Ikem forefathers migrated from a place near
the River Niger Coast precisely close to Anambra River. This oral tradition also
asserts that Ikem forefather is direct child of Eri. Eri was the fifth son of Gad.
Gad was the seventh son of Jacob who was one of the forefathers of Israel. Eri
who left other Israel families on their way to the red sea out of fear that they
might be drowned crossed to Ethiopia, later to Sudan, Chad and to the present
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Nigeria precisely through the bank of Benue and crossed to the bank of River
Niger where he settled before moving into the hinter land. Eri left other families
in Israel when the Jews were fleeing Egypt to the Promised Land. Eri had two
wives, Oboli and Nono. The latter had five children who founded Aguleri,
Amanike, Igbariam, Agukwu and Nri Onugu.

The only daughter got married and had the following children: Nando, Nteje,
Ogbunike, Awkuzu and Umuleri. Nando had three children: Eze, Ikenga and
Ifite. Ifite was a great warrior. He defeated all the people and animals that
attacked his family and his brothers and sisters. It was on this backdrop that
his father Nando gave him a name known as Ikemu. Ikem latter diminished his
original name Ifite just as so many people are today known by their nick names.

It was in the bid to differentiate Ikemu as a person’s name and Ikemu as the
name of a town that early Europeans removed the last letter “U” and replaced
the Ikemu of a town with Ikem. It was at the present Ikem Nando that all other
Ikem in south east Nigeria started their migration. These other Ikem apart from
Ikem Asokwa in Isi-Uzo Local Government Area of Enugu State are Umu Ikem
village in Onitsha of Anambra State, Ikem Etche in Rivers State, Ikem Nvosi or
Ikem Asokwa in Isi Ala Ngwa of Ngwa South Local Government Area in Abia
State, some of them retained only their village name such as Ebia in Udi Local
Government Area of Enugu State, Umuaram in Okigwe, Imo State &Umuaram in
Obukpa town in Nsukka Local Governmet Area and Umuaram in Aku town.

Ikem Asokwa of present Isi-Uzo left Nando to a place in Udi Local Government
Area before they settled at Ugbene in present Nike in Enugu East Local
Government Area of Enugu State. They spent a long time there but not without
quarrels with a nearby large community known as Nike. The hostility came to a
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crescendo when Aro people took over Nike and tried to encapsulate Ikem into
their territory. The escarpment from Ugbene arose when Udugbe Ode borrowed
money from his friend, King of Nike then, to enable him lobby his Kinsmen to
elect (Udugbe Ode) as the leader of Ikem people after the death of the then
leader of Ikem community. Ikem was only a neighbour to Nike and not under
Nike Kingdom.

Udugbe Ode was chosen to be the leader of Ikem people but reneged in his
promise to pay back the money he borrowed from the king of Nike (Eze Nike).
During Onwa Esa festival in Ikem community, the King of Nike sent one of his
sons accompanied by a slave to get his money from the leader of Ikem
community. In Ikem tradition and culture, Onwa Esa is sacred and is not
celebrated with visitors. It was then taken as affront to the tradition and culture
of the people for Eze Nike to send his son and a slave to come and disrupt this
sacred festival in the guise of coming to demand for the payment of debt owed
him. The leaders of Ikem community (not called Eze then) in anger took the
king’s son inside his house, killed him, wrapped his head in a leave and asked
the slave to take the head as payment for the said debt. Seeing the head of his
son infuriated the King of Nike, and he instantaneously declared war on Ikem
community.

With much arms acquired by Aro people from the White Slave merchants, Nike
community led by Aro people unleashed terror on Ikem people who had only
arrows, cutlass and bows. Terrified by the boom of the gun and the ease in
killing human beings with the gun; all the families in Ikem community fled to
different directions. Some ran down south and west, while the present Ikem
Asokwa of Isi-Uzo Local Government ran northward. They first settled at present

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Neke town before the discovery of Ikem by their leader Agbonduru. Agbonduru is
the direct forefather of Umuenyanwu of Ogo village in the present Ike Uno
autonomous community. Agbonduru did not like the topography of Neke hence
the migration to Ikem. It was during dry season and because of Ebeyi stream,
Agbonduru chose the present Umuenyanwu area at Uno in Ogo village. He never
knew that during the rainy season the area he chose would turn to a swamp.

The fourth oral tradition asserts that Ikem migrated from the Anambra River
basin. This oral tradition posits that the grandfather of Ikem is called Enyi. Enyi
had three sons named Utazhi, Anabere and Dede. These three sons became the
forefathers of Mbu, Ikem and Obollo. These three communities up till today
regard Enyi as their forefather. The Enyi noted here could be corruption of the
word Eri, the said founding father of Igbo land. Reference to the earliest time in
both three communities is known as “Ihu nwa Eninyi”. This is another
corruption of “Ihu nwa Enyi”. Nteje was one of the descendants of Enyi (Eri) and
the father of Umueje. When Ikem people decided to leave the shores of River
Niger, some people from Umueje later to be occupied by Igala speaking
community left with them to their present location while some members of
Umueje family relocated to Unadu in the present Igboeze South.

Due to hostilities between Ikem and Ichama communities from Benue State who
occupied some part of Ikem then, Umueje decided to settle in Umualor before
relocating to their present location in Ikem. This oral tradition true as it may
pose are still open for further investigation. It is noteworthy that all the Ikem
communities in South East and South South Nigeria do not eat patridge (Okwa)
before the contemporary era. Ikem people also do not eat yam pierced by

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partridge (Okwa). The latter gave reason to the saying that “Ikem Asokwa erigu ji
Okwa turu onu”. They are known to be great yam producers.

Economy

Ikem people are predominantly farmers. They are blessed with fertile land that
grows all kinds of tropical crops (cash and food crops). Resourceful as they are,
they are also into trading, civil service and other productive engagement. Most of
the food crops in Ikem are yam, cassava, cereals (Rice, Cowpeas, Cajenus Cajan,
Beans, and Maize et al). The available cash crops are Palm tree, Coconut,
“Ukpukpa” (bush mango) Plantain, Banana, Pea, Timber, Cashew, Mango et al.
There are also unmined minerals like silicon, limestone, coal, copper and
unexplored quantity of oil deposit along the Ebeyi River bank. They also rear
animal and birds mostly for domestic use.

Source of Water

There are numerous sources of water in Ikem like Ojome, Oroto, Avule, Inewu et
al but the biggest source of water in Ikem is Ebeyi stream. Ebeyi stream had it
source in Obollo Etiti in Udenu Local Government Area of Enugu State. The
stream became deeper in Ikem sequel to inflow of other big streams like Amanyi.
Amanyi stream which has its source at Egu Orba in Udenu Local Government
Area has other minor streams that flowed into it. Ebeyi stream helps in manual
irrigation farming especially during the dry season.

Religion & Worship

Prior to the coming of the European missionaries, Ikem people were


predominantly African Traditional Religionists. The reverence and libations to
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ancestors and worship of Enyanwu Ezechitoke (sun god or the giver of life),
Okike (god the creator) were the major mode of worship before the entrance of
Christian religion in the modern era. Today, the Christian religion has
dominated the African traditional religion. So many churches abound in Ikem
with little notice of some shrines at the downtown (Uno).

Major shrines are:


1. Ahu Ikem (located in Ebia). It is believed to protect all Ikem people and

punish wrongdoers.
2. Amanama (located in Amudam). It is known as god of war. Sacrifice is

done to it before Ikem could go to war for protection and victory. Any

Ikem person that kills someone in war must cut the head and bring to

the shrine for sacrifice. When the person brings such head, he would

swear an oath to prove that he is the actual killer and that the head is

not the head of Ikem person. After the oat the person is expected to bury

the head so as to allow it to decay for some days. After the latter, the

head is exhumed and taken to the shrine to be hung around the roof of

the shrine house. The chief priest of the shrine uses the biggest skull as

his seat. Other shrines are:


3. Ọgbu Ọzo,Enu-Mgbe and ỌgbỌbe ỌgỌ (located in Odumogwu)

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Cult System

The only major cult system in Ikem Asokwa (Isi-Uzo) is Odo cult system. Like
every other Odo in Isi-uzo, Odo in Ikem is used for law enforcement, discipline,
and atimes to execute a war. Odo was said to have become the major cult
system after a war between Ikem community and Neke community in the
ancient era. During the said war, Neke people unleashed terror on Ikem
community with the aid of the Odo masquerade. Ikem warriors at the war front
saw the Odo as spirits fighting for Neke people hence, they fled for their life.

Oral tradition asserts that in between the war, a Neke indigene whose mother
was from Ikem went to Ikem and revealed to them that the masquerade they saw
at the war front was not spirit but human being wearing a mask. He asked them
to shoot the masquerade any other time they see it in the war front to verify
whether it was a spirit or human being. When the war broke out again, Neke
people tried to use the Odo masquerade against Ikem people but Ikem warriors
having been told to shoot the masquerade shot at two of the masquerade and
other Odo masquerades and the rest of the warriors ran away from the war
front. This counter attack by Ikem people after they got the knowledge of the war
strategy used by Neke people brought quick resolution to the crisis.

It was after this experience, that Ikem people instituted their own Odo cult
through the aid of the same person from Neke that revealed the secret of Odo to
them. Odo could be described as a vehicle for social control and mobilization
and is therefore imbued with so much power, mystery, secrecy, mysticity and
other metaphysical forces so as to transcend triviality and careless regards
(Okwor: 2003:87). Odo also ensures peace in the community. In “AhỌ Odo (Odo
year) people avoid quarrels and commotion. Odo could wreck destruction of a
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wrongdoer’s compound or property, or even kill him. Any major criminal tried
and convicted by a council of “Iwu” and “Oha” Ikem could also be eliminated by
Odo (Okwor: 2003:87).

Odo also is a tool for entertainment. Odo in Ikem community returns (“a lata”)
by-annually, precisely in November of Odo year and transcends to the spirit
world between March and April of the said Odo year. Nkiri Odo as it is called is
usually a big ceremony that attracts a lot of people within and outside the
community. During the ceremony, a lot of Odo masquerades display to the
admiration of the people.

Another cult system in Ikem is Omaba. It is practiced only in Umueje. Oral


History has it that Omaba was the only cult system in Ikem but got diminished
when Odo cult system was adopted after the war between Ikem and Neke.

Festival/Ceremonies

Oruruezhi (New yam festival):

It is usually celebrated in the month of July but in the olden days when
weather was favourable to farmers, it was celebrated in the month of June.
Climate change necessitated the shift from June to July. The ceremony is fixed
for the last Friday in July of every year. It is a period of huge sacrifice to
Ufiojioku (the god of yam) for bumper harvest. On the eve of the festival (Oye
market day), the yam titled men (Ndi goru ji) go to the market to display with

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their special music, gorgeously dressed. On Afor day which is the actual feast
day, the yam titled men prepare pounded yam while those who are not in their
class prepare porridge yam in their various homes. The official soup is
Ekpuruihe (melon) and anara leaf punctuated by fish and bush meat.

On the third day which is Nkwo market day, the people gather in their respective
village square for a wrestling match (Mboshi Mgba).

No inter-village wresting is permited on the said Nkwo day. A month after the
oruru eshi festival precisely on Nkwo day in the month of August, the entire
Ikem community assemble in a particular chosen village square for inter village
wrestling bout. The largest village, Ogo is not grouped with others, instead other
village’s group wrestle with them.

The wrestling is among the youngest age grades to the highest in rank of the age
grades. As the wrestling is going on, intermittently, the retired and adult
wrestlers come out to dance the Mgbereke music being beaten to add melody to
the ceremony. No prize was given in the ancient period only but the great
wrestlers are given the opportunity to dance to a special tune known as
Ologirigiri. They (great wrestlers) could halt the music by sitting on the
Mgbereke itself. Prizes have been introduced in this contemporary era.
Orurueshi is the beginning of New Year and the end of previous year.

Onwa Esa

It is celebrated in March every year. It is purely a religious festival- a period to


worship the ancestors for protecting the family and offer food to prosperous
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ancestors. The first day is the day sacrifices are done to male ancestors while
the second day is for female ancestors. The latter, is the same way it is done in
Mbu Ezeutazhi Enyi and Obollo Enyi. Onwa Esa is two days ceremony. The
women who are married come back to their families to sacrifice to their late
fathers and mothers. The food for the ceremony is Black Beans (Akidi or Ekuji)
and sliced yam (in a porridge form). The women prepare the food.

Aju Ora

It is celebrated only in Ogo village. It is celebrated before the entire village


celebrates Aju festival.The latter is part of the fading traditional ceremonies in
Ikem Asokwa (Isi-Uzo)

Mgbamike

It is a ceremony for refreshment after the farming season. It is celebrated in the


month of February every year. It is adjuged as the most enjoyable feast in the
town. It is a time for exchange of dishes. Sisters who are married, cook special
food and bring to their brothers. They arrange it among themselves so as not to
clash with the day the other person would bring her own dish. They prepare
large quantity of rice, pounded yam, bush meat, coconut et al. They also bring
along palm wine. On each of the day, the man would invite so many of his
friends to come and merry with him. On the very day of the festival, if one is the
type that gets large quantity of castor oil and ukpukpa for the mother; on that
day, the mother would appreciate him by preparing special pounded yam with
bush meat and ukpukpa soup.

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During the festival, different peer groups eat together from one house to another
house. There is no religious attachment to the festival. It is purely social. It is a
festival that every Ikem person would not allow to go into extinction.

In Odo year, each village’s Odo would go to another village for dancing
competition.

Marriage Ceremony

If a man wants to marry, he indicates interest before his parents. Sometimes it


is the parents that reminds the son that it is time to get married. The parents
would then seek for a Bride for their son or ask the son to seek but not without
the parents telling the son the particular family and village to seek for wife. The
reason for the latter is to avert inheriting a bad trait. If a son and his parents
agree on a particular girl; they would go to the girl’s family to inquire (iju esa) if
the said girl is engaged or free to be married by any available person (mee eka ji
ee). If the girl in question is free, then the prospective Groom’s father would tell
the prospective bride’s parents that their son would like to marry their daughter.

The prospective bride’s parents would tell the visitors to go home while they
inquire if such marriage would be possible. The latter entails checking if they
have blood relationship; good character and if the man in question is mature
enough to feed a woman et al. There is always a time lag for such enquiry. If no
woman from the prospective Bride’s family had ever lived peacefully in the
prospective groom’s family the prospective Brides family would shun the
proposed marriage. If the prospective Bride’s family is not satisfied with the
character of the prospective groom and his family, they would inform them that

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the proposed marriage is not feasible but if it is feasible they would inform the
prospective Groom’s parents that they have accepted their demand.

The next step after the prospective Groom’s request had been granted is for the
Groom to look for a Go- between (Ahuta). The Go-between must be the son of a
woman from the family of the prospective Groom that is married to the
prospective Bride’s family. When the Go-between has been chosen, it is then the
said Go-between that would inform the prospective Bride’s family the day the
prospective Groom’s parents would be coming to his house for “Ichi Oji”
(Presentation of Kola) rite. Prior to their visit, the prospective Grooms parents
would send twenty one Kola nuts to the prospective Brides family through the
go-between. The Go-between takes one Kola nut and hand over twenty pieces to
the prospective Bride’s parents. The twenty Kola nut is shared between the
prospective Bride’s father kinsmen and her mother’s kinsmen. The kola is
shared equal between the two families. The Kola carries the message that
someone is coming to marry their daughter. The time lag could be between two
weeks or more depending on the readiness of the prospective Groom’s family.

After a while, the parents of the prospective groom would send the go-between to
ascertain if the kola they sent through him has been eaten or refused as the
case may be. If the kola was eaten the prospective Groom’s parents in company
of the Go-between would go to the prospective Bride’s house with two gallons of
palm wine (Nkwu Enu) for appreciation. The latter is done in the evening.

The next stage is known as “Odudo Menye Nwanyi”. The tag Igbankwu given to
such ceremony today is alien and materialistic, devoid of its original cultural
import. The selling of eggs and other material has taken away the traditional
and cultural aim of the ceremony. The ceremony is done in two phases. The first
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phase is for the father of the prospective Bride’s and his kinsmen while the
second phase is for the prospective Bride’s mother and her kinsmen. Prior to the
contemporary era, the quantity of wine used for the each phase of “Odudo
Menye Nwanyi” in Ikem is four gallons of Palm Wine (one jar) but due to interest
of so many people in participating in the drinking of such wine, the quantity has
increased to twenty gallons of Palm wine or more depending on one’s capability.

It is noteworthy that when the twenty one kola nuts sent by the prospective
Groom’s family had been eaten by the prospective Bride’s family, the prospective
Bride instanta becomes betrothed to the prospective Groom. The girl in question
as from this stage does not talk to any member of her prospective husband’s
family unless the person gives her a token so as to take away shyness from her
face (iha ihere). Nowadays, “Iha ihere” is done in a day. On such day, the
prospective husband would inform his kinsmen, women and friend who would
accompany him to the prospective wife’s family for “Iha ihere” ceremony. On the
day of the latter, the prospective husband would present to the prospective wife,
cloths and other materials as part of his “Iha ihere” while his kinsmen, women
and friends would also give the girl gift items. The gift items are usually money,
soap and plates.

Then, after the “Odudo Menye Nwanyi” ceremony, the next stage is “Ozuzu afia
Nwanyi” (paying the bride price). The bride price is paid in two phases: first one
to the father of the Bride and the second phase to the mother of the Bride. Bride
price in Ikem has no fixed price. It is negotiable. Ikem respect the sanctity of
human person. Hence, in Ikem Asokwa, women are not sold out in marriage but
given out in marriage. When the amount for the bride price is accepted by both
parties, the father of the prospective Bride takes the higher share while the

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lesser share goes to the mother of the Bride. The bride price ceremony is led by
the Go-between. A little quantity of palm wine is demanded of the prospective
Groom’s family on the occasion. The culture of Ikem people demand that each
time the Groom’s family visit the Bride’s family; the latter provide food for them
while the fomer would always come along with keg of Palm wine. The latter is
required during all the marriage rites.

After paying the Bride price, a long period of time is given before the final rite.
Within the period between the bride price payment and the final rite, the Groom
is expected to work in the farm of the Bride’s father and mother in company of
his friends. This is called called “Oru ogo” in the local dialect. The Bride is also
expected to help in re-roofing of the Bride’s parents house in the case of
thatched roof which is done with “Ejo” specie of grass for roofing). Even if it
takes many years before the final rite by the Groom, the Groom continues to
perform the “Oru Ogo” until the final rite. The beauty of marriage in Ikem is that
even if one is not capable of completing the Bride price, one could still be
allowed to take his wife. Good character is basically the yardstick and not the
amount of money paid.

When the Groom is ready to take his wife to his home, the Groom’s parents
would instruct the Go-between to inform the Bride’s parents that they would like
to come and take their wife. It is the duty of the Bride’s parents to inform the
Groom’s parents through the Go-between the day for the final marriage rite.
Marriage in Ikem is consummated only on Oye and Nkwo market day (the same
in Mbu Ezeutazhi). Before the consummation of the marriage, the parents of the
Bride would procure some household needs like Plates, Pots, Bed, Cloths,
Mutter and Pistle et al. The latter is to enable the bride prepare well for her new

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home. On the eve of the final day of the marriage rites, the groom in company of
his sisters and brothers would bring ten tubers of Yam, a pot of Palm wine and
live Chicken and condiments to the Bide’s home for sacrifice to be offered to the
personal god (chi) of the mother of the Bride. The ceremony is done at night. The
day after the latter is the final day for the marriage rite.

On the day of the final rite, the Groom celebrates in his home while the Bride’s
parent celebrates with family members and friend in their own home. At night of
the final day of the rites, people are selected from the Groom’s family (mainly
girls) to go and acompany the Bride to her husband’s home. The envoys sent to
accompany the Bride cover her from public’s view while they sing and dance on
the way till they reach the Groom’s home. On arrival, the girls secretly take her
to her new room. The newly married wife remains indoors (fatening or
honeymoon) for a period of one month or “Izu esa” before coming out to perform
any task in her new home.

During the fatening period, she only eats drinks, plays and sleeps. After the one
month fatening period, she would visit her parents and stay for a period of one
week with them. During the latter, she visits all family members and friends to
thank them for their support during the marriage ceremony. When the new
Bride completes the one week vacation in her parent’s house; she would go back
to the husband’s house to start normal activities as a wife. Marriage in Ikem
does not end with the rites. It continues as along as the people involved and
their children exist. Even after the death of the couple, the children remain the
permanent link for both families.

NAMING CEREMONY (Obubu nwa eha)

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Naming ceremony in Ikem Asokwa (Isi-Uzo) takes place eight days after the birth
of a new born baby. The ceremony is an exclusive function for the women folk.
There are certain rites they perform during the ceremony which the men do not
know up till this age. The husband of the breast-feeding mother provides all the
needful for the ceremony. The father of the new born baby pronounces the name
and leaves the house before the ceremony starts. In a situation whereby the
grand father of the new born baby is still alive, it is his exclusive right to
pronounce the name for the child and not the direct father.

The latter is done after the father had consulted the fortunetellers. It is the
fortunetellers that reveal the name for any person. The latter is for the ancestors
to approve such name so as not to incur the wrath of the forefathers.The
namesake which are also revealed by the fortunetellers must come either from
the mothers family or from the fathers family.A kola nut would be sent to the
namesake of the little child by the father of the newborn baby.A namesake could
foster his or her sake by taking the person to her home.Such little child could
sometimes remain in such house up till the age of adulthood. It is a big honour
in Ikem to have a namesake.

Funeral

In the ancient period, when one dies and the family is not ready for the funeral
instantly, such deceased body is preserved for a period of four days through a
process aided by Dry Gin (kaikai). The latter is poured into the mouth of
deceased. This would prevent it from decaying and producing foul odour. Then
the corpse is wrapped with black cloth. The modern preservation known as

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embalmment with advanced techniques has replaced the use of dry gin. It is the
duty of young men from the clan of the deceased person to dig the grave. The
closest relatives are not allowed to dig the grave. Two people dig the grave at a
time. One person digs inside while the other person collects the dug out sand
and drop around the grave.

When its time for interment, young men would go inside the room to bring out
the coffin while Palm front leaf (Omu) are tied around their ankle. The “Omu” is
said to prevent the persons carrying a corpse from being attacked by
rheumatism which could be caused by touching a corpse. If a deceased was
suspected to have been killed by someone, the family members pray over the
corpse and ask the deceased spirit to kill the said killer within twenty eight days
(Izu esa). Sometimes, they would bury the corpse with knife and firewood. The
latter two items are fixed in the deceased hands. The two objects hooked to the
deceased hands are for revenge against the person that caused his/her demise.

If a chief priest or great warrior dies, he is buried amidst special rites.


Sometimes human beings were slaughtered on the grave of great men in the
society. The latter was the practice in the ancient period. The slaughtering of
human beings has been replaced by cows. If it were to be the burial of an Odo
priest, every rite about his burial is done outside the knowledge of the public.
The Odo priests are buried in “Ime Ekwu Odo” (Odo forest). The gunshots
released after and before burial are to inform the public about the demise of an
Ikem person and to send such person to the spirit world. It is not mandatory
that funeral must take place immediately after burial of a deceased person in
Ikem. It all depends on the buoyancy of the deceased family. Funeral could be
many years later in life (of the children of the deceased).

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MOURNING

Men and women from a deceased family are obliged to mourn the deceased for a
period of twenty eight days (Izu Esa). It is mandatory for all the women from the
deceased family to be sleeping in the deceased house for a period of twenty eight
days. The latter is called “Onuno n’ Okpuhu”. During this period, the deceased
wife is not allowed to go to the farm or perform any manual duty. She also does
not wear any other cloth but mourning cloth. The latter use to be only black
material but due to cultural contact in the modern period to the contemporary
period, a widow is free to adopt any colour depending on her choice. The widow
removes the first mourning cloth after the twenty eight days of family mourning
and puts on another mourning cloth which she would wear for a year.

It is bad omen for a widow to die while mourning the husband. It is also a bad
omen for a widower to die while mourning the wife. The latter scenario would
depict that the wife or the husband had a hand in the death of the spouse as the
case may be. What could cause also the death of the widow during the mourning
period is having sexual intercourse with another man while mourning her
husband. The latter would bring calamities on the family.

At the close of the family mourning, before the widow puts on the mourning
cloth for a year, she is taken to the stream (Ebeyi) to bath before women from
her husband family would give her the mourning cloth to put on for a year. In a
situation whereby the widow is still young (not up to twenty five years) she is
allowed to mourn the husband for period of four months before continuing her
normal activity. After the four months mourning, such young widow is free to re-
marry. In the ancient era, such young lady is mandated to re-marry the late

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husband’s brother. In the contemporary era, it is left to the choice of the young
widow to choose to re-marry or remain single.

Music and Dance

Igede Music is a special music that is played when an adult dies in the
community. Prior to the modern era only people from Ogo, Umuaram, Ebia and
Amudam enjoy Igede music during their funeral ceremony. It is music for great
events in the community. Another musical medium is Ikoro. It is used for
announcement when there is important issue to be discussed by the entire
community or when a great man dies. Mgbereke music is played by Odo cult
group and also during wrestling matches. Another great Music in Ikem is Oya
music. The latter is played by great hunters. Odabara Ezekiel is new and was
learnt from Eha-Amufu people. The original Odabara Ikem had gone into
extinction because all the members of the troupe are dead. Ojerima music is
played women. The latter is mainly for entertainment.

TABOO

If any man happens to have sexual intercourse with any woman inside the bush
or along the road and not inside the house in Ikem Asokwa (Isi-uzo), “Alu” Ikem
instanta kills the man or cause terrible illness on such man. The only remedy is
to appease the deity (Alu Ikem) on time with a cow. Stealing in Ikem land and
outside Ikem land by an indigene of Ikem is a taboo. Such a thief would be
caught even if other non Ikem persons escape.

It is also a special taboo in Ikem for one to steal a yam in Ikem land and also a
taboo to match on a tuber of yam with one’s leg. The only remedy to the latter

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and the former is to offer sacrifice to “Ufiojioku” (god of yam). Interestingly, in
Amudam village where the “Amanama” deity is located, it is a taboo to have
sexual intercourse with anyone in the day period except at night. Disobedience
to the latter attracts instant death. The “Amanama” is the god of war.

It is also a taboo in Ikem Asokwa (Isi-uzo) for a married woman to have sexual
intercourse with someone who is not her husband; both of them would become
sick and the illness might lead to disastrous death of both spouse and calamity
to this family. The only remedy for the man in question is to offer sacrifice to
“Alu Ikem” after confirmation from the wife that she had sexual intercourse with
another man. During the sacrifice to “Alu Ikem”, the man sits on the floor
naked. After the said sacrifice, the promiscuous woman would run mad or die
instantly.

If a married man happens to have sexual intercourse with a married woman who
is not his wife in his marital home, he would be infested with incurable sickness.
The only remedy is to get a stranger who would perform the sacrifice on his
behalf to “Alu” Ikem. In the olden days, such sacrifices were performed by people
captured during the war or by people ostracized by their parents and got
captured or bought by Ikem town. The night the sacrifice would be performed,
every member of the family would desert the compound only but the stranger
who is to perfom the Sacrifice. He is a stranger because he is not originally part
of Ikem Asokwa prior to his purchase. The stranger performs the sacrifice alone
and leaves the same night. Negligence of the remedy would cause terrible illness
on the man and his wife. Nothing would happen to the woman (partner in the
immorality) but the promiscuous man and his wife.

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Ikem people can eat every fish but fish in a particular location in Ebeyi
Umeezutu. Any person that kills a fish in that location would die. There is a
belief in Ikem that most of Umuezutu clan reincarnated from that location in
Ebeyi stream. All the fish in that location are said to be spirits of some
Umuezutu. Killing a fish there is killing a particular Umuezutu who would
instantly become sick and die.

Age Grades

There are so many age grades groups in Ikem. The major ones are Odenigbo,
Ikwo oku, Igiri ogu, Ana m acho ogu, Amachiru, Nchi Anu ihe, Egbe n’eche Alu,
Igbokwe et al

Titles

A lot of titles abound in Ikem. Some of these titles are Attama, Umuodo,
Onyeizhi, Oha, Iwu et al.

Traditional System/Rulership

Oha system of governance and administration was the only organ in charge of
administration in Ikem prior to modern era. Oha then was in charge of executing
and interpreting the laws while Iwu members make the law. The Iwu is headed
by Ishi Iwu. The latter also help in maintenance of peace and order in the
community. Oha is headed by the “Onyeizhi” Ikem (the eldest man in Ikem).
“Onyeizhi” Ikem can only come from the villages that settled first in Ikem land.
These villages are Ogo, Umuaram, Ebia and Amudam. With the introduction of
chieftaincy system of administration in the post colonial era, the traditional
ruler of Ikem autonomous communities are the custodian of the tradition,
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culture and local administration of the four communities carved out of Ikem
town.

Ikem Uno Autonomous Community

The people of Ikem Uno autonomous Community after due process elected His
Royal Highness Igwe Engr Okey Ogbodo in 2001 as their traditional ruler. Igwe
Okey was born on 21st November, 1953. Igwe Ogbodo is the first and the
present traditional ruler of Ikem Uno Autonomous Community.

Ikem Etiti

The people of Ikem Etiti Autonomous Community elected his Royal Highness
Igwe F. Ogbuke in 2001 as their traditional ruler. Igwe Felix was born on 6th
August 1948. Igwe Ogbuke is the first and the present traditional ruler of Ikem
Etiti Autonomous Community.

Umuaram Ikem Autonomous Community

The people of Ikem land selected His Royal Highness Igwe Francis Okwor on the
22nd March, 1977 as their traditional ruler. Igwe Okwor is the Enyioha II of
Ikem Asokwa (Isi-uzo). He is the second traditional ruler of Ikem land and the
last to rule the entire Ikem land before the creation of autonomous communities.
Igwe Okwor is the first and the present traditional ruler of Umuaram Ikem or
Ikem Egu Autonomous Community.

Ikem Nkwo

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The people of Ikem Nkwo Autonomous Community elected His Royal Highness
Igwe B.O Egbo as their traditional ruler on 17th July 2003. Igwe Egbo is the first
and present traditional ruler of Ikem Nkwo autonomous community.

One of the Heros past in Ikem Asokwa (Isi-uzo) is late Senator Isiah Ani. He was
the first elected distinguished Senator for Nsukka Senatorial Zone. He was
elected under the platform of NPP in 1979.

Other historical facts about Ikem Town

Azuebo, a farm settlement area made up of Ishiegu, EkỌ, Ọrem and Orim

located at the boundary between Ikem and Benue state was annexed from Ikem

during the Nigeria civil war. Ikem indigenes that lived in AzỌebỌ were chased

out of the area in 1966. Col. Wilson Odo from Ikem , who lived there was the last

person to be chased away from the place during the war. The large span of land

is one of the best lands in Ikem for fruitful farming. AzỌebỌ as known before

and after the colonial masters adjusted the boundary was full of life until the

Nigerian civil war.

The famous cliche “Anyway bỌ onye ocha ji eri ji ỌhỌ” became a truism in Ikem

on the day the Colonial Masters demarcated the boarder land and handed over

to Ikem the AzỌebỌ farm settlement Area. According to oral tradition, one of the

colonial agents after series of persuasions to eat the pounded yam presented to

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him on the day they divided the large parcel of land said, “Anyway let me eat”.

From that day, the cliché “Anyway bỌ onye ocha ji eri ji ỌhỌ” became a common

usage in Ikem.

 The present Ọkpaligbo large span of land between Obollo and Ikem was

shared between the two communities after a long altercation on the

ownership of the area.


 Odo Ebenyi Nwa ỌkwỌ from Obegu was the first person to receive the title

Ọchigha Ikem. He died after a brawl between him and his friend from Neke

in the farm. Both of them died afterwards.


 ỌgỌ, Ebia, Amudam and Ọmuaram are the oldest villages in Ikem.
 Ọmueje, Ikem NkwỌ and ỌdỌmỌgwỌ were formally attached to Ogo village

while UgwuagbatỌ was attached to Ọmuaram. Ọmueje, Ikem NkwỌ and

Ugwuagbatu were later given autonomous village status.


 OdỌmỌgwỌ people were formerly settled in Obeagu in Ogo but relocated to

their present location when they were granted autonomous village status

and permitted to celebrate their own Odo masquerade.


 Ikem NkwỌ was formerly known as Ndegu Ogo before it was changed to

Ikem NkwỌ courtesy of Late John Ugwuagbo of Umuaram.


 Formal and serious meeting of all elders of Ikem are held at Onugwu n’

Abo in Orie Egu- the location has boundary with Ebia, ỌgỌ and Umuaram.

Women do not attend any meeting in that location.


 Ebia okp’atu are the first settlers in the present Umuaram Ikem

autonomous community.
 Ishama, Ọmueje and Ogbodu people are from one ancestry.
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They all migrated from Unadu in Igboeze South Local Government Area.

The present Ogbodu people in Ebia are from Ogbodu Aba. The original

names of Ishama, Ogbodu and Umueje are:


1. Ishama echu n’ ỌnadỌ
2. Ogbodu Aba echu n’ ỌnadỌ
3. Umueje bu Ikpa n’ ỌnadỌ
 The original and first occupants of the present Ikem land are ỌkpỌlỌ Ake

people. Agbonduru, the ancestral father of the present Ikem people

massacred OkpỌlỌ Ake people before settling his people in Ikem. They are

said to be in small number, hence the easy extermination.


 The greatest warrior ever given birth in Ikem is Elelegbe. He was married to

a very elegant woman but had no child. According to oral tradition, he

attends up to four different wars in a day. Different communities engage

his services in confronting enemies. The current post office location in

Ikem was the location of his house. The highlight of his life came on the

day he came back from war with human heads as usual and asked his wife

to bring him food. The wife quickly went to the basket where he kept the

human heads, took two heads, placed them in earthen plate and presented

to him as food. Furiously he asked the wife why human heads? The wife

was said to have told him that the human heads are farm products he

brought from his farm. In anger, he sent the wife away. Elelegbe went to

Onyizhi Ikem and complained the unusual action of his wife to him. It was

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at that moment that Onyizhi summoned all Ikem average men and decreed

that from that day, every Ikem man must be submitting two tubers of yam

after every four market days to Elelegbe. It was after his death that Ọha

Ikem named the present Ngele Elelegbe (Elelegbe Stream) after him.

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3.3. EHA-AMUFU

Eha-Amufu people are known as Umu Anamtigwuruenyi. But recently, some

Eha-Amufu idegens have shortened it to Anamtigwuru. According to oral

tradition, it is not all present Eha-Amufu persons that have ancestral link to

Anamtigwuruenyi.

Eha-Amufu is at the East part of Isi-uzo Local Government Area. It has a

big land mass that stretched to the boarders of Ebonyi state, Benue state,

Nkanu East, Ikem and Umualor (Umuero) in Enugu State. It is a cosmopolitan

town. The cosmopolitan nature of the community started with the construction

of Railway line across the town during the colonial era. A large number of people

from all the geopolitical zones in Nigeria live in Eha-Amufu. Eha-Amufu is a

commercial nerve centre. It was once the only departure point for people around

northern Igbo who live in the northern part of Nigeria. Presently, Eha-amufu has

the largest landmass in Isi-Uzo Local Government Area.

The European missionaries who came to Isi-uzo in the colonial era were said to

have started their missionary work in Isi-uzo at Eha-Amufu. Due to the need to

accommodate various villages in the town and for political exigency, the town

was divided into seven Autonomous communities. Eha-Amufu as a town is said


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to have different component units each with its distinct origin and migration

history. The initial unification of the various communities as one unit was

brought about by their cultural contact, inter marriage, mixed-settlement and

aggregationism.

The name Eha-Amufu means “anyi ha’ (we are equal). Rising from the fact that

the component villages came from different migration point, they all agreed to

remain united as one simple entity hence the name Eha-Amufu (Anyi ha). It’s an

archetypal federation. This oral history asserts that Eha was the original name

before Amuhu or Amufu was added to it. But another oral tradition posits that

Amufu became part of the town’s name when an European working with the

Railway construction company asked one of the labourers the name of his

village and the said labourer told the European Engineer that he is from

Umuhu.

The said Engineer having known prior that the place is called Eha then

combined it and told his fellow workers that the place is Eha-Amuhu (Amufu).

On the next day, Instead of Eha, the Colonial Engineer added Amuhu to the the

Eha that was already written on the signpost along the Railway. Going by this

oral tradition, Aro slave traders did not conquer Eha-Amufu, but had some
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influence on the people. Some of the Aro merchants settled and got intehrated

into some villages in Eha-Amufu.

The component towns in Eha-Amufu are:

1. Mgbuji

2. Ihenyi

3. Amede

4. Umuhu

5. Umujiovu

6. Abo

The communities were later divided into seven autonomous communities for

easy administration.

Economy:

Eha-amufu is an agrarian community blessed with large fertile land. The town is

the second largest producer of rice in Enugu State. Though rice was not

originally known to the people but with the discovery that swampy areas are

good for rice farming, all the villages in Eha Amufu became Rice production

centres. Yam, cassava and cotton are another great source of income to Eha-

amufu famers. Cotten is well grown in Mgbuji area. Eha-Amufu is the food

basket of Isi-Uzo Local Government Area. The central market of the town is Eke

situated at Umuhu area. The market is close to the Railway line. It is a hub of
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many commercial activities which attracts vendors from all parts of the country

every Eke day. Another big market is Nkwo Aguamede, located in Aguamede

Autonomous community. Nkwo Aguamede is fondly called Rice market.

3.3.1. IHENYI:

Ihe Enyi is bounded in the north by Amudam (Ikem) to the East by Aguamede &

Mgbuji, to the west by Umualor and to the south by Umuhu & Amade (Eha-

Amufu). It has a big land mass chocked with swamps and good arable land.

Ihenyi like other communities in Eha-Amufu migrated from somewhere to their

present location. Owing to inability of their forefathers to document their history

in book form, the only source of tracing their origin was oral tradition. There are

about four emerging and demerging versions of their origin. One of the versions

posits that their forefathers migrated from a place called Agarama in the present

Ede Oballa (Ede Obara) in Nsukka Local Government Area. While moving away

from Ede Oballa for a more fertile land for farming, some of them settled in

present Eha-Alumona and some in present Mbu Akpochi while the rest moved to

a place called Ugwu Ihenyi near Ebeyi stream before settling in the present

location.

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This version had it that the present Amede in Eha-Amufu were some of the

families that came from Ede Oballa to seek for a resettlement space from Ihenyi

people. History had it that present Ede Oballa was formerly occupied by Ede

people whose founder was a man known as Obaraa. Another version has it that

Ihenyi people were part of splinter group that separated from Ezeutazhi Enyi the

founder of Mbu when they left the shore of the River Niger.

The third version claims that Ihenyi people are the children of Igwuru Enyi the

brother of Dedu Enyi (the founder of Obollo), Atashi Enyi (the founder of Ikem)

and the father of Ezekenyi the founder of Mbu Amon. This oral history is

common amongst a few people in Ihenyi.

The fourth oral tradtion posits that Ihenyi people migrated from a place near the

present Ugwuogo Nike. They later moved from there to a place close to Ikem-

present Isu community.

This movement was lead by a great hunter. This hunter killed elephant near

Ebeyi stream in the present Ihenyi. Discovering the stream made him to bring

his people to the present location. Ihe is said to mean place, bush or “Egu”.

Thus, Ihenyi is “Egu Enyi” or “Bee Enyi” (bush or place where elephants live).

The entire four versions are still subject to more analysis and critique.
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Component villages:

Ihenyi is made up of twelve clans namely:

1. Ihueke

2. Uzam-ugwu

3. Amaegu

4. Amaegbu

5. Amaezeka

6. Akasa

7. Usereke

8. Egerum

9. Ogbuzo

10. Ngelefi

11. Echichi(Etiti) Egu.

These clans have other sub clans and nuclear family groups.

Religion and Worship:

In the ancient period, African Traditional Religion was the only dominant

religion before the entrant of Christianity. During the pre-contemporary era,

almost every feast just like typical ancient African society was attached with
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religious rites. Most of the religious ceremonies are celebrated at the site of

Shrines. Some of the notable shrines in Ihenyi are Ogbunkwu (this particular

shrine is also found in Mbu Akpochi). Ogbunkwu unites the whole community.

It is one of Ihenyi’s notable central shrines. Other shrines are Ofiaezhi,

Okpulokpa, and Mfam et al.

CULT SYSTEM:

Odo cult is the prominent cult system in Ihenyi. It does the function of ensuring

peace, protection, and order. Odo as a cult system is practiced in three towns in

Isi-Uzo Local Government Area namely: Eha-Amufu, Neke and Ikem. These

towns are known as Igbo Odo; though one village in Ikem and one in Eha-Amufu

also have Omaba cult system. The origin of Odo remains disputable since no

agreeable version had been established by researchers.

Though so many researchers say that what Odo stands for the Aro people is

what Omaba stands for the Igala crusaders. Some towns have their own origin of

Odo cult system. Ihenyi people believed to have adapted the Odo cult system

from a town known as Ukehe, formerly in Ojebogene but now in Igbo Etiti Local

Government Area of Enugu State. Ihenyi people believe that Odo saves their

people from poison and calamities. Odo is fearful but well cherished by the

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people. With the influence of Christianity in Ihenyi, the influence and adherence

to African Traditional Religion in general had become minimal.

Festivals/Ceremony

IKPU UZO – It marks the beginning of the New Year and the end of the previous

year. It is a prelude to the New Yam festival. The festival is held in June every

year. It is a period when sacrifices are offered to the god of yam. This ceremony

does not give the people the go- ahead to eat new Yam. During the ceremony, all

the bush paths are cleared so as to wear new look. Ikpu Uzo ceremony is done

by “Ndugoru Ji” (Yam titled men): This ceremony is kick-started by Orokoro

Village before all other people in Eha-Amufu would commence the festival.

Ogbunkwu:

It is after the Ogbunkwu festivals that people start to eat new yam in Ihenyi. It

marks the end of “Uya” (dry season). It is celebrated in the month of July every

year. It is the period Ihenyi people offer sacrifice to their god (Ogbunkwu) for the

goodies of the previous year and the New Year. Pounded yam (Utaraji) with

Ogbono soup punctuated by bush meat is the official cuisine during the festival.

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On the first day of the new yam festival, yam and chicken are offered as

sacrifice, to Ufijioku shrine (god of yam).

The highlight of the ceremony is the converging of all ablebodied men at Orokoro

village Square for wrestling championship. The wrestling marks the end of the

festival. On the Ogbunkwu day, every family would cook and drink with their

guests in their various homes before converging at the village square (onokoro)

to watch scintillating displays by some dancing troupes like Odabara et al.

Ofia Eji:

This festival is celebrated in the month of August as a continuation of

thanksgiving to the gods for the New Year.

Another festival in Ihenyi is Akpulokpa. It is celebrated between August and

September. It is another feast for thanksgiving and sacrifice to the gods.

Onwa Esa:

It is celebrated during the month of March. It is generally known in entire Eha-

Amufu not only in Ihenyi as the period of marriage ceremonies (Ina be ji). This is

the only time in the year approved in Ihenyi ethno-tradition for intending Brides

to marry their intending Grooms. It is also a period when sacrifices are offered to

the ancestors and also a period of circumcision (Ibe Ugwuu). This is dissimilar to

some other societies where circumcision is done at early age; in Ihenyi its done
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when one is about to marry or has grown to adult age (awaiting suitor). Its a

proof that an intending Bride is a virgin. After the circumcision, the Virgins

would dance to sweet melody from cultural troupes at the village square to the

admiration of their intending husbands and in-laws. Even some grown up ladies

that have no suitor also join in the dance. The latter use the event to inform

some mature men that they are ready for marriage.

It is a display through which the girls who are about to marry bid Farwell to

spinsterhood. This ceremony is a three market days activity. The official cuisine

for the feastival is Pounded Yam with Ogbono soup stirred by local ladle made

from stick (Eku) and enough castor oil seasoning (Ugba). On Afor market day,

friends and relations bring gifts to the girls who are about to marry while Nkwo

market day is the day the Bride leaves her family home amidst colourful party to

her husband’s house. The new Bride is accompanied by the Groom’s sisters and

cousins (females) who lead her at night to the Groom’s house.

Marriage:

Parents can recommend a girl for their son and the son too can find his

intending wife by himself. Both processes are acceptable in Ihenyi. As soon as

the girl is spotted, the parents of the boy visit the proposed Bride’s parents to

seek their permission to have the daughter as their son’s wife. As soon as the
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request is granted, the proposed Groom parents would then intimate the Bride-

to -be parents on the day they would come for the Bride’s price ceremony (Ihu

Afia).

The required quantities of Palm wine for this short ceremony are four gallons of

Palm wine and Kola nuts. The number of gallons of palm wine could increase

depending on one’s choice. The groom’s parent is expected to go along with their

kinsmen for the ceremony. The bride price is not fixed and must not be beyond

the reach of the suitor. It is negotiable. One is not expected to pay all the money

at once. But each time one is to pay part of the money, one has to carry along

four gallons of Palm wine and Kola nuts. It is on the day of marriage-

consumation that one is allowed to bring the last Bride price. The Bride price is

shared among the father, mother of the Bride and some other uncles in the

family. The last part of wine that the Groom is required to bring to the Bride’s

home is called “Ite Aga”. The latter is presented on the “Ido Menye Nwanyi” or

Menye Umunna event (known as Igbankwu Nwanyi in some other Igbo towns).

This is the ceremony that indicates that one’s Bride is ripe for marriage. This

day is the day wine is given to “Umunna” (Kindred). Then, on the day the

marriage would be consummated; which is the day the last Bride price is paid,

mandatory Twenty Seven tubers of Yam is expected to accompany the money.

The tubers of Yam are brought to the Bride’s home by the girls that would
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accompany her to the husband’s house. No wine is expected to be brought by

the groom on the final day. All these marriage rites are consummated during

“Onwa Esa”. In traditional Ihenyi custom, any intended marriage consummation

before “Onwa Esa” is kept on hold till the next Onwa Esa.

Circumcision is done before a marriage is consummated. After the Circumcision,

the newly circumcised Bride enters into what is called fattening period. During

this period, they do not go out or do any hard work. They only eat different

delicious food and rest for a month before they consummate their marriage by

moving over to their husband’s house which is during Onwa Esa festival.

Brides only move over to their husband’s house on the last day of Onwa Esa

festival which is on Eke market day.

On the next day, the Bride’s family visits the new In-Law. It is a day called

“Ikwu ebie”. On this day, the Husband presents all he bought for his new home.

The Husband’s kinsmen in turn lavish gifts ranging from money to soap and

other utensils as part of what they call “Iha Ihere”. The latter is what officially

admits the new wife to her new family.

In the ancient period, a girl could be betrothed to a boy as soon as a child is

born. It is called in Ihenyi as “Itiyiri Mmadu Menye ne ite Odoo” (putting water in

the pot being used in boiling water for a Newborn baby (female). The significance

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of this rite is that when such a baby grows to maturity, she could only marry the

boy whose parent put water in her “Ite Odoo”.

This bethrotment is arranged between the parents of the boy and the parents of

the little girl. Sometimes, such arrangemet does not come to fruition because in

most cases girls become mature before their male age mates. This system of

marriage had been outlawed by so many international and national conventions.

Titles:

Titles are sacred in Ihenyi community. Some of the titles are: Igwurubeji and

Ogbuefi. Nick names are not casual or given to anyone unceremoniously. Before

one is admitted to adulthood or outgrows the sweeping of the village square and

surroundings, such a person must cook food and buy wine for other adults. It is

after the adult would have eaten and drank to their satisfaction that they would

then give the person nick name. Such names are derived a person’s area of

specialization. If the person is a good wrestler, the person could be given “Agu

udo n’ eho mgborogwu” or “Okedike”; “Opinka” etc. After the said ceremony,

such youth would then stop going to sweep the village square.
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AGE GRADE:

People born within three years are grouped in one age grade association. The

group bears the name of the leader (Ndu bee...) Age grade help the community to

clean the community, resolve conflicts and organise youths for war against

aggressive neighouring towns.

TABOO

A married woman having sexual intercourse with another man in her marital

home attracts madness and incurable illness. If a married man brings another

woman to his marital home what they call “Agu Ulo” will catch the man. The

remedy for the latter is for the woman the man committed the act with to kill a

live chicken, bring out the heart and put it into the mouth of the man who eats

it and swallow it.

The same process goes with the woman who brings a man to have sexual

intercourse in her marital home. Inability to perform the sacrifice would result to

madness or incurable illness after one month. The fowl used for the sacrifice is

thrown out to the public to cook and eat outside the perpetrator’s home.

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Secondly, if a married woman who went to fetch water from the stream or any

source decides to drop the water pot or gallon along the river bank to go to her

boy friend’s house to have sexual intercourse happens to cook food for the

husband with the said water, the husband would fall sick. Similarly, if a married

woman keeps food on fire and abandons it to go have sexual intercourse with a

person who is not her husband and the husband comes about to eating that

particular food, he would fall sick.

The remedy starts only when the woman confesses the adulterous act and

performs a sacrifice called ‘Njudo Alu’. The latter is to appease the land. Other

taboos abound such as stealing and killing a fellow Ihenyi person et al.

Naming Ceremony

It is known as “Obu Nwa Eha”. It is a ceremony done in the morning though

extends to evening after twenty eight days of a child’s birth. If a man’s father is

alive, it is the duty of the father of the man, to give name to the son or daughter

of his son. But if the man’s father is late, the immediate father of the Newborn

child is the one to give name to his child. After the new name has been

pronounced, the wife dressed in new attire quickly goes to the house of the new

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baby’s namesake and informs the person who in jubilation gives gift items to the

baby through the mother.

She also visits her family members, In-laws; neighbours to inform them that she

had a successful labour by saying “Anyi ewe futewo ishioo” people give her gift

as she moves around. In the evening of that day, friends and relations gather to

eat and drink in the home of the Newborn child.

Rivers/Streams

There are a lot of major streams and minor stream in Ihenyi community. The

notable ones are:

1. Ebeyi

2. Azike

3. Oshagusha

4. Ngele Akpura

5. Orlu

6. Ngele Odo

All the streams called Ngene or Ogene are not steady streams. Such streams

dry up during the dry season but surfaces during the rainy season.

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Funeral/Mourning Ceremony:

Funeral rites in Ihenyi are the same with other parts of Northern Igbo though

there are some variations. Children or people below eighteen years are not

buried in “Ulo” (Central area) but at Egu (farm settlement areas). It is only when

a person has attained the position of Onyeizhi Umunna (eldest in the family)

that such a person could be buried in the family compound at “Ulo”. Ihenyi

people believe that when a youth is buried in the family compound, the spirit

always tend to disturb the people living in the compound due to their hot blood.

Hence the ekders would say; ‘hee n’ aba enya’

Another special funeral tradition in Ihenyi is that elders are not buried at night

but in the day. When an elderly person dies, the Ikpa music is played during the

funeral. The melody of Ikpa music tells the identity of the deceased. Gunshots

are used to announce to the public that someone died. The Gun shots are

realesd before and after the interment of the deceased.

Mourning

The first stage of mourning for a widow or widower is Izu-Esa (twenty eight

days). During the mourning period, the woman is not expected to come out of

the room except when she wants to go to the toilet. She is not also expected to
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bath within the Izu Esa. This aspect of mouning had been diminished by

modern culture.

On the last day of Izu Esa, women from the deceased family accompany the

widow to the stream where they bath her. At the stream, the first mourning

cloth is thrown into the water while another one which she would wear for a

year is given to her to wear. It is at the end of the one year mourning period that

the widow’s hair is shaved (Iwe ishi). Young widows are traditionally permitted to

end their mourning at the end of Izu Esa. After Izu Esa, such young Widow is

free to look for a new husband but in some cases; one of the husband’s family

member could marry her.

OHU (SLAVERY) SYSTEM

There are some people who were unlucky to have been stolen away from their

parents from far towns and others who were excommunicated because they

committed some “abominations” against the land and asuch labeled slaves. The

latter brought about the obnoxious notion of Son of the soil and “illegitimate

kinsmen”. With the entrance of Christianity and people’s penchant to civility,

non of such segregation exist again in the Ihenyi Community.

Traditional System/Rulership

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Ohacracy is traditional system of governance in Ihenyi. The eldest among the

age grades are the members of Oha (Oha ji Obodo). They make law and interpret

for the wellbeing of the community; every family is represented. It is not elective

but chosen by nature (age). Orinye Odoji is the remaining person in his

generation hence, the “onyeizhi” Ihenyi and the leader of Oha Ihenyi.

With the introduction of traditional chieftaincy institution into rural governance;

the traditional ruler is now the head of governance of the community while the

Onyeizhi Oha Ihenyi is the ceremonial leader of the people. The latter only

interpret the tradition when sought-for and offer counsel when required.

Traditional Ruler:

With the creation of Ihenyi Autonomous community; His Royal Highness Igwe

John Sunday Odo, born in 1960 was unanimously selected by the people of

Ihenyi to be their Traditional Ruler. Chief Odo retired from civil service as an

Internal Auditor in the Local Government Service Commission. He was selected

in 2003 as the Traditional Ruler of Ihenyi but coronated and was recognized by

the Enugu State government in 2007. Igwe John Odo is the current Traditional

Ruler.

ABO ISI ALA EHA


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Abo (Amkokpebe) and Umujiovu are two communities that formed Abo Isiala

Eha Autonomous community. The two communities share common boundary

with Benue state and Ebonyi State. The two communities could be said to be the

gateway to Northern Nigeria (By Railway). Amaokpebe and Umujiovu have

different migration history. There are two versions of migration history of Abo

people. The first version posits that Abo people migrated from a place called

Abor (Abo) in Udi Local Government Area. No further explanation was attached

to this version.

In the course of this research, it was discovered that Abo I & Abo II i.e Abor

center and Umu Avulu communities in Udi Local Government Area have no

ancestral relationship with the Abo people in Eha-Amufu. This version could

have originated from the simple fact that the spelling of the two towns are

similar and not necessarily that they have common ancestral link. The spelling

(Abo) are the same but the prounounciation is dissimilar. The second oral

tradition has it that Abo people of Eha-Amufu in Isi-Uzo Local Government Area

are offshoot of migrant Abakaliki people who were alienated from their original

home by boundary adjustment in the colonial era.

Umujiovu community is the first people that settled in Eha-Amufu and as such

the ancestral home of Eha-Amufu people. This claim is still contested by many

people from Umuhu who also claim to be the first setllers in Eha-Amufu.
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Umujiovu is not as big as other communities in Eha-Amufu. One of the two

versions of their origin claim that the forefathers of Umujiovu migrated from Nri

in present Anambra State. Blacksmith being one of their ancient cherished

occupations could have given support to this version. Another version of their

origin asserts that the people occupying the place called Umujiovu at present

are migrants from Benue and Abakaliki.

The name Umujiovu was not their original name. oral tradition has it that there

was a time the component communities in present Eha-Amufu – Mgbuji,

Umuhu, Amede, Ihenyi, Abo and present Umujiovu lost the bond that kept them

together as one indivisible entity. At the peak of the hostility that enveloped Eha-

Amufu then, the elders decided to bring back the unity by requesting every

community to send delegates for a peace meeting, each coming with an “Ofo”

( symbol of Truth).

At the meeting, it was only Umujiovu community that brought Ovu as their own

“ofo”. It was from that day that their name became Umujiovu. “Ovu” is seen as

symbol of peace; hence they chose peace because they are the eldest

community. The latter is still open to further research.

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Religion and Worship:

African Traditional Religion was the dominant Religion before the coming of

Christian Missionaries. The religious life of Abo and Umujiovu is similar with

the religious life in other communities in Eha-Amufu.

Cult System:

Odo cult was the only cult system practiced in Abo and Umujiovu. Odo cult

helps the people in ensuring security of life and property. They also use Odo

masquerade during wars with neighbouring towns. Ekpe Cult unlike Odo cult is

principally for entertainment. Ekpe is only for mature men.

Economy:

The two communities are agrarian society. They have fertile land for surplus

growth of Yam (Ji, Abala and Edu), cotton and Rice. While the men folk manage

the Yam crop, the women take care of cotton and Rice farms. The accessibility of

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Railway line further opened up the community to numerous commercial

activities.

FESTIVALS/CEREMONIES

Ikpu- Uzo, Ogbunkwu, Onwa Esa, marriage, funeral & mourning rites are the

major ceremonies in Abo and Umujiovu. The processes and procedures of the

festivals are similar to what is obtainable in other communities in Eha-Amufu.

Though the ceremonies mentioned above have slight extra rites attached to it in

Mgbuji; the procedures and rites are almost similar.

NAMING CEREMONY

It is a union of the living and the ancestors. During the ceremony, the parents

of the new born baby prepare porridge yam with chicken. They dish it to the

invited guest in a wooden plate known as “Okwa” alongside Palm wine. The

grandfather of the child if alive is the one that pronounces the name of the

Newborn baby. At the end of the ceremony, the invited guest in appreciation give

money and other gift items to the Newborn baby.

Title

“Omeregu” (Good farmer) and Attama are some of the cherished titles in the

pre-contemporary era. So many social titles now abound.

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Land ownership

Every land is owned by Umunna. Lands are not given to children but adults who

can use it for economic and residential purpose. The Onyeizhi Umunna is the

custodian of land for a particular Umunna. It is the Onyeizhi in conjunction

with some elders in a family that alot out land (Ebe anu) for any intending user.

Palm trees in the forests are owned by no particular person. There are some

palm trees owned by Umunna and some by particular individual.

Harvesting of communal cash crops is announced by the Onyeizhi Umunna to

all the members of such family. Products from such family land are shared to all

the members of the family. This particular day is known as “Mboshi a n’agba oso

ekwu”. On such day, every member of the family converges at the Umunna Palm

plantation site to collect their own share of palm fruits (seeds).

Age Grade

They organize manual labours in the community and also ensure peace and

unity among the people. Age grades are grouped according to age-mates. People

between one and four years age difference can form an age grade.

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TRADITIONAL SYSTEM/RULERSHIP

Oha system of governance was the only system of government in the ancient era

in Abo and Umujiovu land. The membership of Oha is determined by age. Their

pronouncement is binding. With the introduction of chieftaincy system and town

union organizations, pronouncements from Oha group on administration of the

community are subject to approval by the Igwe and the Town union executive.

Traditional Rulership

With the creatinon of Abo Isiala Eha-Amufu Autonomous community by Enugu

State government, the then chief of Eha-Amufu, His Royal Highness Igwe

Samuel Akubueze Chukwu Ede automatically became the Traditional Ruler.

Chief Ede was born in 26th May 1935. He was coronated as the traditional Ruler

of Eha-Amufu in 1978. Igwe Ede is one of the oldest on Traditional Rulers in Isi-

Uzo Local Government Area. Chief Ede is the current Traditional Ruler of Abo

Isiala Eha-Amufu Autonomous community.

3.3.2. AMEDE:
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Amede is a community in Eha-Amufu. It is bounded to the west by Ihenyi, to the

east by Umuhu and to the south by Ishielu Local Government Area of Ebonyi

State.

Amede or Ama Ede is made up of ten component units:

1. Obodo Ede

2. Obodo Awoke

3. Ogbuagu

4. Ukwuakpa

5. Ikpa

6. Obodo Upa

7. Ogbu Obodo Nabo

8. Umuzoke

9. Usereke

10. Epeye

11. Omume

12. Odobudo.

The last four compenent units are located at the farm settlement area while the

rest are located in Amede Ancestral center. Amede people are said to have

migrated from present Ede Oballa town in Nsukka Local Government Area.

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This relocation started in the seventeen century; a period punctuated by

network of migrations and wars. The latter was orchestrated by the rampaging

Igala kingdom. The founder of the present Amede Eha--Amufu is a hunter.

According to oral history, when he left Ede Oballa with his people in search of a

fertile land, easy access to water and freedom from rampaging Igala warriors, he

settled at Eha-Alumona precisely in present Umuabor Eha-Alumona. It was from

this place in Umuabor that he found the present Amede location during one of

his hunting adventures. In those days, hunters stay away from their home for a

long time looking for animals. It was during one of his trips that he found out

that the present Amede was still a virgin land and located close to a big stream.

Having discovered the place, he hurriedly moved his people to the present

location. There has not been factual authenticity of this migration history,

though it is the general believe amongst the people. In Ede Oballa oral tradition,

they assert that some of their Kinsmen left the town in the ancient time due to

hostilities and the search for greener pasture. Ede Oballa was a camp where so

many communities sojourned before migrating to different locations in late 17 th

century and mid 18th century.

Economy:
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Amede is an agrarian community. The crops they grow are mainly crops like

Yam, cassava, Rice and cereals. Sequel to their closeness to Eke market located

in Eha-Amufu metropolitan area, most of the people engage in so many types of

trade.

STREAM:

Ebeyi is the major source of water.

RELIGION AND WORHIP:

Practice of African Traditional Religion in Amede is similar to what is obtainable

in other parts of Eha Amufu. African Traditional Religion was the dominant

religion, prior to the coming of Christian missionaries. With the dominance of

the latter, a few now adhere to African Traditional Religion and worship.

Cult System:

Odo and Omaba are the major cult system. Odo cult system as practiced and

celebrated in Amede is same with the practice of Odo in other Eha-Amufu

communities. Omaba cult system in Amede is not as powerful as Odo cult

system. Omaba cult system was part of the tradition and culture they importrd

from their original home in Ede Oballa but the dominace of Odo cult system in

their vicinity diminished the effectiveness of Omaba cult.


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Though Odo and Omaba are not celebrated in the same year, “Aho Odo” (the

year of Odo) is usually pronounced and associated with power and tremble than

Aho-Omaba in Amede. The latter is ascribed to the dominance of Odo cult

system and its followership in the whole Eha-Amufu town.

FESTIVALS/CEREMONIES:

The festivals are Ikpu-uzo, Ogbunkwu, Akpulokpa, Amanankwa and Onwa Esa.

Amanakwa is also celebrated in Mbu Ezeutazhi. The rites and pattern of these

feastivals in entire Eha-Amufu are similar. But there are other minor feastivals

observed in Amede that are not celebrated in other parts of Eha-Amufu. Some of

the minor festivals are near extinction. Marriage amd funeral ceremonies and

mourning rites and periods in Amede tradition is the same as practiced in other

parts of Eha-Amufu but with insignificant differences.

TABOO:

Taboos in Amede are similar to identified taboos in other Eha-amufu

communities. Consequences too are alike

TRADITIONAL SYSTEM/RULERSHIP

Oha Amede is led by Onyeizhi Amede. They interpret the custom and tradition of

the people and enact laws and proffer solutions for proper administration of the

community. Recently, their power has been whittled and confined to interpreting
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only the custom and tradition of the people. Membership is designed by nature

(age).

Traditional Rulership

The creation of Amede Autonomous community by Enugu State Government

instructed the people of Amede in selecting His Royal Highness Igwe Jonathan

Obeagu as the Igwe Ezekwesili I of Amede in 2002. Igwe Obeagu was formerly

certified by Enugu state government as the traditional Ruler of Amede in 2006.

Igwe Ezekwesili was born on 20 th, December 1942. He is a teacher par

excellence. Igwe Obeagu is the current Traditional Ruler of Amede Autonomous

community

AGUAMEDE:

Aguamede is of the autonomous communities created in Eha-Amufu. It is a farm

settlement that gradually transformed into a big community. It could be said to

be an extension of Amede but Aguamede is aggregation of all the component

communities that make-up Eha-Amufu. It is bounded to the South by Eha-Egu

Autonomous community (Isu), to the East by Mgbuji, to the North by Okpokwu

Local Government Area of Benue State and to the west by Ihenyi community.

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Majority of the people in Aguamede trace their origin from Amede and by

extension Ede Oballa. Only but a few trace their migration point to Ihenyi,

Mgbuji, Ichama in Benue State and Ishielu in Ebonyi State. People of Umuhu

are not part of the communities that settled at Aguamede.

Component Units

There are three villages in Aguamede and so many low density farm settlements

that are occupied by the people from three communities in Eha-Amufu and

other villages from nearby towns like Ikem and Okpokwu (Benue). The three

major villages in Aguamede are: Obodonabo (from Amede) Ukpoketa and

Ngelekpo. The other two areas are occupied by people from Amede, Mgbuji and

Ihenyi communities.

The low density farm settlement areas are: Ebu, Ndinwangele, Obodomba, Isi

Mgbede, Iyiasa, Umualuede, Egba Ngele, Isi Ashinu, Ishi Enyi, Okpulo,

Okpabudu, Ojo Umude, Ogoiaba, Ojo Ofurualu, Okpualuokpe, Akwuakpa,

Onuma, Umuonyi, Onu Agbuhu, Ishi Agbuhu, Ugwu Oduma, Ishiado, Odoba,

Uzamado, Okpokwu, Okpirigwu, Okamkpe and Ohuala Mgbede, Emumeamara,

Akpueze, Akpucho and Afianu.

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Religion and Worship:

Traditional religion life of the people is the same with what is obtainable in other

Eha-Amufu communitie.

Cult System:

Odo and Omaba are the dominant cult systems. Though Ihenyi does not have

Omaba cult system; Mgbuji and Amede have Omaba and Odo cult systems. Its

on this background, that Omaba Cult system exists in Aguamede. The

procedures, roles and mode of rites of the two Cult systems are the same as

evidenced in other parts of Eha-Amufu. Odo cult practice in Eha-Amufu though

has slight difference with what is obtainable in Ikem, is similar to Odo Cult

system in Neke.

Festivals/Ceremony

A lot of festivals are celebrated in Aguamede but not insolation from other

communities in Eha-Amufu. These festivals and ceremonies are: Onwa Esa,

Ogbunkwu, Okpuluokpa, Amanakwa; Marriage ceremonies, Naming ceremony,

Mourning rites and funeral ceremony. The only unique festival in Aguamede

which was a product of unification of three different traditional villages is

“Nshiegbo” festival. Nshiegbo is the festival that heralds the Odo celebration. It is
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cerebrated in December of Odo year. The cuisine for the celebration is pounded

Yam with Ogbono soup cram with chickens. People that have money to buy

palm wine also buy palm wine to cerebrate the festival.

During the festival, senior members of Odo Cult perform some sacrifices to the

Odo shrine. A lot of secrecy follows the sacrifice. In the ancient era, sacrificial

materials ranging from human head, cows and goats are used for the festival.

But in the contemporary era and with the influence of civilisation, only goat and

chicken are used for the festival. There are other festivals with little significance

to the general ethno-tradition of the people of Aguamede.

Titles

The common titles are: Igwurubeji, Omeregu and Attama.

Age Grade

There are lots of Age grades in Aguamede but Udoka and Ekwueme Age grades

are the major and the most senior age grades. Procedure for Age grouping in

Aguamede is the same with the procedures in other autonomous communities in

Eha-Amufu.

They have salient task of keeping peace and order, organizing manual labour,

defending the community and ensuring solidarity among the people. During the
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early entrance of some avant-garde Christian church in Aguamede; some of the

followers of the new church alienated themselves from age grades. The latter was

sequel to their teaching that Age grade system is a form of paganism. But so

many people that earlier accepted such ill-indoctrination, have reversed and

joined their age grades.

Economy:

Aguamede (Agu Amede) is an agrarian community. The major source of income

is farm products. As one of the food bank of Enugu state, they specialize in Yam,

Rice and Cassava production. Their Rice is one of the best specie of Oriza Sativa

in Nigeria. There are also lots of cash crops like: palm trees, cashew, mangoe,

Ogbono, Locust Bean, Castor oil, and large deposit of un-mined Coal, Silicon,

Petroleum, Salt and zinc. Nkwo Aguamede is their major commercial centre and

one of the biggest foodstuffs market in Enugu State.

Taboo:

Taboos in Aguamede are similar to what is obtainable in other communities in

Eha-Amufu and the consequence of the taboos are the same too.

Traditional System and Rulership:

Prior to modern and contemporary era, traditional Aguamede society was ruled

by the Oha led by the Onyizhi Aguamede. Though Obodonabo claim to be the

elder of the community, other two villages are also entitled to become the
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Onyizhi Aguamede. In the pre-contemporary era, Oha make and interpret the

law. They are the custodians of the culture and tradition of the people.

Traditional Chieftaincy:

In the contemporary era, the power of Oha in Aguamede is pigeonholed to

interpretation, custodianship of Tradition and culture while the general

administration of Aguamede is the responsibility of the traditional ruler,

Aguamede Development Union and some Age Grade groups. In this formation of

authority cadre, the Igwe is the highest authority though he has to consult the

Town Union Executive before making any official.

With the creation of Aguamede Autonomous community by Enugu State

Government, His Royal Highness Igwe Augustine Odo, Emereoha I of Aguamede

became the Traditional Ruler. Igwe Odo was born in 17 th, May 1948. His Royal

Highness is the current traditional ruler of Aguamede.

EHA-AGU:

It is an autonomous community created in 1999. Eha Agu could be said to be

Isu community. Eha Agu is a farm settlement area. It is a farm settlement

owned by Ihenyi community. It has boundary on the East with Aguamede, in the

North by Ikem, on the West by Umualor and by the South, Ihenyi community.

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Oral traditional had it that Eha Egu or Isu is an extension of Ihenyi community.

Ihenyi people once settled in a place near Ikem before relocating to their present

location. On the poise to secure the large space of land from encroachers, some

families in Ihenyi were asked to relocate to the present Eha-Egu Autonomous

community. The latter, was first occupied by Ihenyi people and some other clans

who joined them as a result of conflits in their aboriginal towns.

So many other new villages in Eha-Egu at present are either people from Ezza in

Ebonyi State or families from Ikem who due to conflicts, left Ikem and took

shelter in the present Eha-Agu autonomous community. Some part of these

Ikem families that alienated from their native community are also found in

Aguamede. The origin of the first settlers in Eha Agu is the same with the

ancestral history of Ihenyi community.

The small families that settled at Eha-Egu have multiplied and metamorphosed

into to eight villages. These villages are:

1. Odenigbo

2. Ofiolu

3. Amaezeka

4. Ogorofi

5. Amegbu
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6. umu Olugueze

7. Umu Ode

8. Amegu

The tradition and culture of Eha Agu people are the same with the tradition and

culture of Ihenyi community. Religion, worship, festivals, ceremonies, titles,

Taboos are the same with what is obtainable in Ihenyi community and the rest

of Eha-Amufu. The only Cult practice in Eha Agu community is Odo Cult

system.

Economy:

The major source of income for the rural dwellers is cultivation of Faming (Yam

and Rice). They also have abundant cash crops like Ogbono, Palm trees and

fresh palm wine:

SOURCE OF DRINKING WATER:

Ebeyi is their major source of water. Ebeyi stream provides water for the

community all round the year.

Traditional Institution:

“Ohacracy” was the system of government in Eha-Agu prior to the modern

period. Sequel to the fact that they are offshoot of Ihenyi community, the eldest
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in Ihenyi their ancestral home superintends the administration of Eha-Egu prior

to modern period.

Traditional Chieftaincy:

In the contemporary era, Eha Agu Autonomous community was carved out of

Eha-Amufu as autonomous community. This creation gave rise to installation of

His Royal Highness Igwe Samuel Okechukwu Ogbodo in 2003 but certified by

Enugu State Government in 17th, May 2006. Igwe Chinemere Oha I of Eha Agu

was born in 1950. Igwe Ogbodo is the current Traditional Ruler of Eha-Agu.

3.3.3. UMUHU:

Umuhu is one of the early settlers in present Eha-Amufu town. There are two

versions of their origin, according to oral tradition. Today, they assert to be the

eldest community in Eha-Amufu at the expense of low densily populated

Umujiovu. The latter, were said to have settled first in Eha-Amufu but due to

their number and domineering posture of Umuhu people, they lost the eldership

to Umuhu.

One of the oral traditions posits that original Umuhu people came from Ekele, a

town in Benue State. The person that led their migration from Ekele to the
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present location is known as Ezu. The two original villages in Umuhu – Amofia

and Amuzam trace their ancestral origin to him. Another oral tradition asserts

that majority of Umuhu people migrated from Arochukwu. This version has it

that the founder of the present Umuhu was a merchant from Arochukwu. It was

when he came to the place in company of some migrants and found the place

habitable that he went back and brought his people.

According to this oral history, prior to his coming, there were a few people that

have alredy settled in the present Umuhu (hunters). He co-habited the area

with the hunters he met in Umuhu but through his commercial ventures,

attracted great number of his people to the present Umuhu. As the number of

his kinsmen grew, he took over the administration of Umuhu and dominated the

affairs of the land. Their major business ranged from selling arms to Hunters,

clothings and slave trade. They forcefully snatched people away from their

homes and assemble them to what is known today as camp or Eha-Amufu

township area. It is from this place they transfer their captured persons to Aro

Chukwu for onward movement to the Sea shore.

During these raids by Aro merchants, so many Umujiovu ran to neighbouring

communities in present Ishielu Local Government Area in Ebonyi State while

some ran to present Benue State. Today there is few aboriginal population of
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Umujiovu in present Eha-amufu. Prior to the settlement of Aro people in

Umuhu, only Umujiovu had settled in Eha-Amufu. Some of them who were not

strong enough to embark on the long journey were allowed to remain in present

camp. Some of them ran away to other towns and regained their freedom.

This version asserts that Umuhu today are made up of aboriginal settlers, Aro

settlers and their captured stewards.

The third oral version of their migrational history posits that Umuhu people

were part of Igwuru Enyi descendants that also settled in present Ihenyi in Eha-

Amufu and Mbu. This version asserts that in a bid to settle in a better place

without much waterlog and to be close to his brother Atashi Enyi the founder of

Ikem; Igwuru Enyi left some of his kinsmen in Umuhu and settled at Ihenyi from

where one of his sons Ezekenyi migrated to present Mbu.

Oral tradition in Mbu asserts that some families in Umuozhibo village migrated

to Umuhu in the present Eha-amufu when Eda warriors invaded Mbu. Out of

fear of further invasion they settled in Umuhu. Even at the tail part of 20 th

century, people from Umuozhibo clan in Umuhu come to Ugwnkwo shrine at

Mbu-Akpochi to perfom sacrifes and observe the annual Ije aho of Attama

Ugwunkwo (annual street dance of Ugwunkwo shief Priest). Ugwunkwo shrine is

the central shine of Umuozhibo village in Mbu-Akpochi. These oral traditions are

materials for futher research.


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Umuhu is bounded to the North by Mgbuji and Ihenyi, to the South by Nkalaha

(Nkanu-Eha), Obeagu and Amazu in Ebonyi State, to the East by Abo, Mgbuji

and Agila in Benue State, to the West by Amede and Ihenyi community.

Some of the towns in its southern border are made up of some people from

Umujiovu, Nkalaha (Nkanu Eha) and Obeagu. The latter are mainly Nkanu

people but due to boundary adjustment is currently part of Ebonyi State.

Component Units:

The core villages in Umuhu autonomous community are:

1. Amofia

2. Amuzam

3. Ihe.

Economy:

Umuhu is an agrarian area. They are known for large production of Yam,

Cassava and Rice. The Eke market known as the commercial nerve centre of Isi-

Uzo Local Government Area is also the hub of commercial activities for people

from neigbouring Benue State and people from Ishielu in Ebonyi State. Traders

from other parts of Enugu State and even Abia State patronize the market.
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River/Stream:

The community is surrounded by a lot of streams such as Eme, Ochin and Ebeyi

et al.

Religion/Worship:

Main religion of the people prior to the incursion of Christianity was African

Traditional Religion. Oral tradition has it that the early Christian Missionaries

that came into Isu-Uzo at first settled in Umuhu.

Cult System:

The official cult is Odo Cult system. It is practiced and adored the same way as

identified in other communities in Eha-Amufu.

Festivals, ceremonies and rites are similar to what is obtainable in other parts of

Eha-Amufu.

TITLES, AGE GRADES SYSTEM AND TABOOS:

The procedure and values are similar to what is obtainable in other parts of

Eha-Amufu.

Traditional Government

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Oha Umuhu was the highest authority led by Onyeizhi (eldest) Umuhu. Their

power and authority only whittled down in the modern period by the

introduction of chieftaincy stool.

Chieftaincy:

With the carving out of Umuhu Autonomous community in 2003, the people of

Umuhu, selected and coronated His Royal Highness Igwe Edmund Okechukwu

Ogbu, the Agu v’ Uzo I of Umuhu as their Traditional Ruler. Igwe Edmund was

born on 22nd December 1957. Igwe Edmund is the current traditional ruler of

Umuhu.

MGBUJI:

Mgbuji is one of the principal communities in Eha-Amufu. It has a large

population twice some villages in Eha-Amufu. It is an ethno-religious


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community. They are one of the early settlers in Eha-Amufu. Two oral traditions

assert their migration history. A version has it that Mgbuji forefathers migrated

from present Benue State precisely Idoma ethnic community and settled in their

present location as farmers and hunters.

This version has it that Ape, Otu, Obibi, Umuogiri are the migrants from Idoma

ethnic community while the other villages migrated from Afikpo in the present

Ebonyi State. The second version traces the ancestral home of Mgbuji people to

Mgbidi in Anambra State. According to this oral tradition the founder of the

present Mgbuji was a hunter who was also a famous warrior. It was during one

of his hunting adventure that he found the place and the only people he met in

the vicinity were people of Umujiovu.

The latter were said to be receptive, hence he decided to migrate with his family

members to the present Mgbuji area. It was an era when Igala people were

pushing southward, Benin Empire pushing eastward and Aro people also

encroaching into Igbo hinterlands. Mgbuji according to this oral tradition was a

corruption of the word Mgbidi. The corroboration of the two versions could be

true going by the common acceptance that Mgbuji was founded by two persons.

The founders of the present Mgbuji are Eze Onyiko and Egari. The latter is an

Igboman while the former is an Idoma man.

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Mgbuji is bounded to the East by Abo and Umujiovu, to the West by Ihenyi, to

the North by Agila, Adiga and Igumale in Benue State and to the South by

Umuhu.

Component Units:

Mgbuji has seven component units or villages. These villages are:

1. Ape Obibi

2. Umoke

3. Omulor

4. Amaosogiji

5. Ortu

6. Umuogiri.

There are other farm settlements such as:

1. Mba Ato

2. Ukwuakwu

3. Obodo – Mba

4. Okpokwu

5. Ugwuoka

6. Ngele-Aguiyi

7. Okpirigwu
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8. Ogbete.

Economy:

It is an agrarian community. Their major source of income and livelihood before

the contemporary era was farming. The farm products include: food crops like

Yam, Cassava, Rice, Maize et al and cash crops like Palm oil, Plantain, Mangoe,

Castor oil, Ogbono, Timber etc. They are also known for rearing animals like

Goat, Sheep and Cattle et al.

Their Afor market provides the people opportunity to sell their farm products

and also buy non-farm products from merchants that usually troop into Afor

market every market day to sell their goods.

Mgbuji people do not play with cousins like pounded Yam and Ogbono soup

(Utara Ji and Ohoyi Ukpukpa). The latter is the common cuisine prepared for

major events. Mgbuji has large deposit of unmined silicon, petroleum and zinc.

River/Stream:

The major source of water is Ebeyi stream, though there are other minor

streams that spring up during rainy season.

Religion/Worship:
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Traditional African Religion was the dominant mode of reverence and worship

prior to the coming of Christian missionaries. The religious life of the people of

Mgbuji is the same with other parts of Eha-Amufu but with some little

dissimilarity. Ibakwu deity is only found in Mgbuji (god of war). According to oral

tradition, in the ancient era, human head was the major material for sacrifice to

Ibakwu deity. The Deity is celebrated after every seven years. It is spans to seven

years because it has to cross seven streams and seven forests within seven years

before arriving to its location in Mgbuji. The feast starts as it arrives from the

land of the Spirit. Other deities associated with ceremonies and rites are:

Ogbunkwu, Ufejioku (both are for the New Yam festival), Oyiduma, Origoro and

Akpamu.

Cult System:

The major cult systems are Odo and Omaba. Odo Cult system in Mgbuji is the

same with other Odo cult systems in Eha-Amufu. Mgbuji is the only Eha-Amufu

community that gives prime reverence to Omaba as obtainable in Mbu and

Umualor. Mbu and Umualor are the only Igbo Omaba Communities in Isi-Uzo

Local Government Area. Odo and Omaba does not interrelate and that is the

main reason they do not return to the land of the living the same year. This is

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why Mgbuji people do not celebrate the return of Odo and Omaba in one

particular year.

Festivals/Ceremonies

New Yam festival, Naming ceremony, onwa esa, funeral, marriage ceremonies

and mourning rites are similar as obtainable in other parts of Eha-Amufu but

with slight difference. In Mgbuji traditional society, before a bride leaves her

parents house to the husband’s house on the very day a marriage is

consummated, she would go to Ebeyi stream to wash her legs in company of the

husband’s sisters. In most African Traditional Religion, Rivers goddess play

significant role in people’s life. Brides revere the River goddess so as to ensure

their fruitfulness in their proposed husband’s house. The latter is seldom

practiced today sequel to entrance of Christianity.

Title:

Common titles people aspire to receive in traditional Mgbuji society are

Igwurubeji and Omeregu. Modernity has trumped up other new titles like Onwa,

Oka Ome, Mkpume, Ochiagha et al. These titles are earned through hardwork.

Taboo:

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Taboos in Mgbuji are similar with the taboos in other parts of Eha-Amufu. But

in Mgbuji, if a woman violates the land by having sexual intercourse with

another man apart from her husband; to avoid becoming mad or dead, the

eldest woman in the husband’s family is the person to perform the Cleansing

sacrifice. She does the sacrifice with a live chicken, cooked in the man’s house.

On the day of the sacrifice, everybody in the compound vacates the place,

leaving only the eldest woman of the man’s kindred, who kills the chicken, cooks

the required parts and throw out the meat to children outside the compound to

eat. After the sacrifice, the woman throws away the three stone pot-stands and

vacates the house.

Meanwhile, the heart of the chicken (fresh) is given to the woman that violated

the land to eat. It is only on the next day that the woman and her husband are

required to come back to their house.

Age grade:

The duties and system of Age grade in Mgbuji is similar with what is obtainable

in other parts of Eha-Amufu.

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Traditional System/Rulership

Oha system of administration as practiced in other part of Eha-Amufu is

the sole authority in traditional Mgbuji society. In the modern era, the Taditional

Ruler and the Town Union Executive are the base administrators of the

community.

Chieftaincy

When Mgbuji Autonomous community was created, the people of Mgbuji in an

organized election, elected His Royal Highness Igwe Silas Odo as the Traditional

Ruler of Mgbuji Autonomous community in 2006. Igwe Chimereze was a

consummate politician before he became the Traditional Ruler of his people.

Igwe Odo, is the current Traditional Ruler of Mgbuji dynasty. Mgbuji prides as

the community that produced the first professor in Nsukka cultural zone. This

hero is Prof. Brown Enyi.

3.4. UMUALOR (Umuero) The original name is “Umuero”

Umualor people are known as Umueroeze Agbomji Njeze. Their ancestral

origin is ingrained in their name. Umualor asserts to be the oldest

community in Isi-Uzo Local Government Area. Umualor is a serene town


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located at the hinter land of Isi-Uzo Local Government Area. Four oral

traditions support their trace of origin. The first version asserts that

Umualor ancestors did not migrate from anywhere. Hence, the claim to have

originated from the present place called Umualor today. The latter

corroborates this common cliche amongst Umualor people- “Ero bu n’

okpezhi”.

This oral tradition indicates that Umualor never migrated from anywhere else

but originated from their present location. The second version posits that

Umualor people migrated from Nri in the present Anambra state to their present

location. While the third version claims that Umualor people are offshoot of Aro

people who came and settled in most part of Igbo land. This third version has it

that Aro people first settled in present Umualor and Umuhu in Eha-Amufu when

they settled in present Isi-Uzo Local Government Area before encroaching into

other towns in Nsukka cultural zone.

The name Umuero was derived from two words Umu and Ero (Aro), which

means people from Aro or Ero depending on the dialect. Literally it means Aro

children. This little Aro settlement was later dominated by rampaging Atta of

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Igala foot soldiers that conquered northern Igbo at the close of seventeenth

century.

The fourth version according to oral source asserts that the first migrant that

came from Ida in the present Kogi State and settled in present Isi-Uzo Local

Government Area with his three children settled first in Umualor. He later asked

the second son to occupy the present Mbu Akpochi and the third son to occupy

the present Eha-Alumona (Umuabor area).

The first son who stayed in Umualor had three sons: Ezeogbu, Ezuboke and

Aliyi. These three sons were the ancestors of the three villages in Umualor today.

Ezeogbu according to this version is the oldest among the three sons of their

father but in the ancient time, someone was killed in Umualor town and it was

agreed that the eldest should commit suicide so as to cleanse the land but

Umuezeogbu, the eldest then, refused. Umuezuboke then said to Oha Umualor

that if one member of his clan commits the said suicide meant to save the entire

land from the wrath of gods; Umuezuboke would automatically become the

eldest village. The request was accepted by every person present at the village

square. It was on this note that Umuezuboke became the eldest village in

Umualor.
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Amazingly, even with this overthrow of eldership position, the eldest in

Umuezuboke cannot enter the “Ijiogwu” house because originally they are not

the offspring of the first son of the founder of Umuero land. This version also

posits that Alor Uno (Ero Uno) people in present Nsukka Local Government Area

migrated from Umualor in present Isi-Uzo Local Government Area; Amegu-

Umuabo migrated from Amegu Aliyi in present Umualor while Ogbodu Aba

migrated from the present Ogbodu Umualor.

Umueje in present Ikem Asokwa (Isi-Uzo) also migrated from “Umueje n’ Ngodo”

in present Umualor. The relics of Umueje ancestors are still found in their

ancestral abode in Umualor. This oral tradition posits that before the end of 18 th

century,“Egu Eto” in Umualor left Umualor to go to Ida but due to hostilities

they encountered on their way ,they were not able to reach Ida nor come back

to their original place but settled at present Alor-Uno ( Ero Uno) through the

help of one Obayi of Nguru Nsukka.

This version also affirms that at the close of 20 th century, when Nnamuchi

Okaero was Attama Ijiogwu deity, a delegation from Alor Uno in Nsukka Local

Government Area came to Attama Ijiogwu with pot filled with Ijiogwu stream

water asking him to pray over the water in the pot so that Ijiogwu deity can be
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established in Ero Ulo. Attama Ijiogwu prayed and said “Ijiogwu you can go with

them to Ero because they are your children”. Since Ijiogwu is a female goddess,

when they reached Ero ulo, they established the deity and called it “Adoru” (Ada

Ero).Uptill today, Ero people in Nsukka Local Government Area do not eat a fish

known as “Naji” as a sign of respect to Ijiogwu.

In a similar connection, Umueje in Ikem according to this version have Omaba

Cult system while their host community, Ikem Asokwa practices Odo Cult

system. This is because Umueje originated from Umualor where Omaba is the

dominant Cult system. Umueje people come to Umualor every Omaba year with

Okanga and Ekwe Omaba to celebrate with their brothers and sisters (Umualor

people). It is also manifest that some people from Ogbodu Aba still come to

Umualor- their ancestral home, to offer sacrifice to Ijiogwu shrine even to

present time.

According to this oral tradition, Mbu and Umualor are brothers. “Ihu nwa

eninyi” in both towns means “at the original time of the ancestors”. This oral

tradition also puts that Umu Ofieru in present Umualor migrated from Mbu

Akpochi. It is acceptable amongst the people Isi-Uzo Local Government Area that

Umualor (Umuero) is the oldest town in the local government area

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The four versions of Umualor oral migrational history are still open for further

research.

Geography

Umualor is bounded to the west by Agbogazi in Enugu East Local Government

Area and Neke community; to the east by Eha-Amufu, to the north by Ikem and

to the south by Obeagu in Ishielu Local Government Area of Ebonyi State.

Component Units

Umualor has three principal villages known as:

1. Umuezeogu

2. Umuzuboke

3. Umu Aliyi.

These villages hav many units carved out from each.

Umuezeogbu:
1. Umu Ezeogbu ulo
2. Onodu (Idume and Mkpunato)
3. Okpaligbo
4. Odenigbo
5. Egu Achi
6. Egu Udele -Ugwu Ekpe
7. Ugwu Ene.
Umuezuboke:
1. Umuezuboke Ulo
2. Ikeagwu
3. Odobudo Igbogebe
4. Egerum.
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Aliyi:
1. Aliyi ulo
2. Egu Udele Aliyi (Akpa ugba, Egudele Akass)

Economy:

Umualor people are agrarian community. Their major source of income before

the contemporary era is farming. The land is fertile and produces such food and

cash crops like Yam, (All species of yam) Cassava, Cereals, Ogbono, Palm trees,

Timbers (mohogany) , castor Oil, Bean oil, Plantain and Cocoa Yam et al. The

land is also rich with un-mined zinc, copper deposits and natural gas.

Source of Water:

There are oodles of source of water in Umualor. Eme and Ijiogwu are the major

streams in Umualor. Others are: Ngene Okpachere (spring water) and Ofiaka

(Ogbogoro in local dialet). The latter only gush in the rainy season but dry up in

the Dry season. Another special source of water is “Minyi zhine” located in

Umuezuboke. It is a big lake with wide circumference. It harbours crocodile and

large number of different species of fish.

Religion and Worship:

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Before the coming of the Christian missionaries, Umualor was a typical African

traditional society deep neck in African traditional religion. There were lots of

shrine and movable deities in Umualor in the pre modern period of their

ethnocivilization. Some of the notable deities are: Alu Umualor, Akwarama,

Enyanwu, Iyieme, Ijiogwu, Omaba, Anamji and Aja.

Aja deity is owned by a particular family in Umualor. Though the deities are still

in existence, the followers and worshippers have become few due to rapid

influence of Christian religion.

Cult System:

Omaba is the only principal cult system in Umualor. It is celebrated in January.

Omaba celebration, mode of reverence and rites in Umualor are similar with

Omaba cult system and practice in Mbu Ezeutazhi. In Umualor and Mbu

Ezeutazhi, Omaba returns from the land of the spirit in January of each Omaba

year. Other cults in Umualor are: Achukwu (Asukwu) and Ekpe cults. These two

cult systems also exit in Mbu Ezeutazhi.

FESTIVAL AND CEREMONIES

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Umualor has lots of festivals and ceremonies just as typical African socio

religious society. These include Akwarama, Ikpu uzo, Ekwukwo Ijiogwu, Onwa

eno and Aju Ijiogwu.

Akwarama is a deity owned by the entire town. The festival marks the beginning

of a new year. The head of the deity is called Attama Akwarama. Akwarama eats

the new yam before any other human. After the sacrifice of the new Yam to the

Akwarama deity, the priest of the deity pronounces in a loud voice “Akwarama

anyi agbaru aho” (Akwarama has now added one year). It is only after the

ceremony that any person can eat the new Yam. Violation of the rules attracts

excommunication of the said violator from the community unless the person

brings a goat and four tubers of yam for cleansing. Akwarama is believed to be

the unifying deity in Umualor. No one dares to eat new yam in tradition Umualor

society before Akwarama.

IKPU UZO:

Akwarama festival heralds the new yam festival or Ikpu-uzo. During the Ikpu-

uzo festival, famers clear the entire bush path and keep all roads that lead to

the farm tidy. On the first day of the festival, Yam is offered to “Anamji” as

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thanksgiving for bountiful harvest. On that very day, anyone caught fighting is

mandated to kill a goat for the Oha (elders).

People dare not fight on the first day of Ikpu Uzo. It is a period of merriment and

recreation for everybody in Umualor. Nobody dare go to farm to work except to

harvest new yam and vegetables. It is a four day ceremony. Every other person

eat new yam during Ikpu uzo but Umu Mma (senior Omaba cult members). They

forbidden to taste the new yam until Omaba has eaten the new yam. The latter

is called “Obuberu Omaba ji”. During the “Obuberu Omaba ji” Omaba play his

music (Ekwe Mma) at the “Uham” (secluded place where only the initiated

Omaba cult members enter). Cooked porridge and roasted yam are taken to

“Ikpogwu egu Omaba”( Omaba’s terrestrial abode) for the holy sacrifice by “Umu

Mma” (senior cult members). This can be done outside Omaba’s year. Ikpu-Uzo

is celebrated in July of every year.

Aji Ijiogwu:

It is celebrated in August. It is a ceremony that marks the end of Uya (scarcity of

food). Families are not expected to cook Ogodo (cassava flour) during this period.

It is a moment of relaxation. It is also period of circumcision for prospective

wives (spinsters). Yam is the official cookery during the featival.


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Ekwukwo Ijiogwu:

Ekwukwo Ijiogwu is celebrated in June every year. It is a period of sacrifice to

Ijiogwu deity and moment of merriment among all classes of people in Umualor.

Friends and families exchange visits and gifts. So many masquerade such as

Akatakpa and Ekpe display to the admiration of everyone at the village squares.

Music such as Odabara Ezekiel and Opkurugiji are also on display during the

festival.

Onwa Eno:

It is celebrated in December of every year. It is a celebration for prospective

husbands and wives. A prospective husband arranges for a dance troupe who

would escort his prospective wife to “Ogbo” (village square) where the ladies

dance to people’s admiration and bid farewell to spinsterhood. The ladies after

the dance in the evening cry back home. The latter is a sign that they are going

to miss their parents.

The period also marks the end of recuperating period for all the prospective

wives that had circumcision. Recuperating period is the period girls stay in the

house eating and relaxing without going to farm before they get married.

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Marriage:

Marriage starts from “Igbanju or Ojuju esa” (inquiry). The prospective husband’s

family makes inquiry about the family of the prospective wife. They seek to know

if sicknesses like small pox, leprosy, epilepsy etc exist in such family (Onu

mkpukpu). If non of the mentioned illness exist in such family, the prospective

husband’s family would then send message to the prospective wife’s family

informing them that they would be visiting their house.

On the day of the visit, the family of the prospective husband (two or four

people) would go along with them, one Keg (Ugbe menye) of palm wine (Nkwu

Enu), two pieces of Kola nuts (Orji Igbo) and Snuff. After the eating of the kola,

the visitors would tell the host what prompted their visit. The host family would

reply to the visitors: “let’s see how it goes”.

At the second time of such visit by the prospective husband’s family, with the

same items, the parents of the prospective wife would tell them, let’s make

enquiry (Iju esa). But on the third visit by the prospective husband’s family, they

would be asked to go to the mother of the prospective wife and inform her in a

special manner. During the third visit, they would inform the prospective

husband’s family that they have accepted their demand. Then on the next visit,
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the man would come with bride price, 100 tubers of yam, big pot of palm wine

and kola nut for bride price ceremony. Another four pots of palm wine would be

brought to the prospective wife’s home by the prospective Husband’s family in

series (four series).

The prospective husband is expected to bring a pot of palm wine which serves

as “Menye Umunna” (family wine). The latter is the day the entire prospective

wife’s clan is notified about the proposed marriage. No marriage is consummated

without Menye Umunna ceremony. The last pot of wine is brought when the

prospective bride would be ready to go to her husband’s house (marriage

consummation). It is at this period that the proposed bride is circumcised. This

is usually four months before Onwa Eno. Spinsters are expected to be virgins

before marriage. Within the four months after the circumcision, the prospective

wife is not expected to go to farm or do any manual labour but eat and relax.

Only pounded yam, good soup and meat is given to such prospective wife at this

period after circumcision.

The one hundred tubers of yam that accompanied the dowry are for “Uchu

Ugwu” (the food the lady eats after circumcision). The father of the bride- to- be

is expected to kill three goats for her daughter within the four months of

recuperating period. The last goat would be slaughtered on the last day she

would come out of the house for public view. On this last day, she would be
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decorated with “Uri”, “Ufei”, “Odo”, “Jigida” and “Echi” tied around her waist and

ankles. This happens a day before the final marriage rites is consumated.

Then the day the marriage is consummated which is also the day the bride

moves to the Husbands’s home, the Groom brings a cock, twenty five tubers of

yam that are to be used for sacrifice to the prospective Bride mother’s personal

spirit (okuke). On this day of consummation of marriage (Ina be ji) the father of

the Bride is expected to kill a Cow for the daughter who is about to go into

womanhood. Friends and relations troop into their home to collect their own

share of the meat while the rest is used for special pounded yam and Ogbono

soup for the invited Guest.

At night of the final day of the marriage rite, sisters of the groom come to

accompany the bride to the husband’s house. Before the final ceremony; which

is after the “Uchugwu” ceremony; parents of the Groom come to the home of the

Bride to ask if they have finished the whole expected rites so as to collect their

wife. Once, they have fulfilled all the rites, they would be asked to come for their

wife. One of such rites or requirement is “Oru Ogo” (the farm work a Groom is

expected to carry out for his in-law before consummating the marriage rite).

Some of these rites have been adjust to be inline with the present culture and

tradition of the people.


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Betrothing:

In the ancient era, a little girl (baby) may be betrothed to a particular boy as her

prospective husband. It is done with the consent of both parents. The parents of

the boy would dip water into the “Ite Oodo” (the little baby’s hot water pot) as a

sign of engagement. When they grow up, they are made to understand that they

are prospective husband and wife. Every other rite starts as soon as they

mature.

Naming Ceremony:

After four days a woman put to bed, the new born baby would be brought out of

the house to Mbara Ezhi (compound). This is known in Umualor as “Ikufute nwa

ezhi”. On the twelfth day of the baby on earth (Imori eto), the mother would get

scent leaf (Utazhi), hang it in her mouth, go to Eme stream, fetch water with pot

or calabash and pour the water into her Okuke(Okike) deity .

Then, on the twenty eight day of the new born baby on earth (Imori esato), the

father of the child would invite the eldest man from the aboriginal clans of

Umualor to come and give a name to the new born baby. The eldest is usually
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the Attama Ijiogwu. Before the Attama Ijiogwu arrives, yam porridge mixed with

Ose, anyara, Uchakuru would be handy.

As soon as the Attama pronounces the new name, the children invited for the

ceremony would rush the food in what is called in Umualor local parlance

“Ovutaru Vuru”. At present some of these rites have been “christianised”

through inculturation.

Funeral/Mourning

Funeral is divided into three cadres in Umualor.

1. Burial for Attama


2. Burial for Ordinary people
3. Burial for extraordinary people.
If an Attama dies, “Oguji” (big wooden gong) would be beaten and anybody that

hears it would know that a great man had departed from the world. The “Oguji”

is kept at the village square up till date. But if it were to be Attama Ijiogwu, or

great men that killed lion, Ikpa music is played at night.


Amazingly, anybody that hears the music easily detects the name of the

deceased. A Ram must be killed before an Attama is buried. Ikpa music or Oguji

is not played for Yam titled men. When a Yam titled man dies, the Eze ji (head of

the Yam titled men) would sound their gong in their special tune around the
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whole nook and crannies of Umualor. This is to inform the members that one of

them had died. All the members gather at the deceased member’s house on the

morning to play their music till the interment. Those who killed lion or leopard

receive the same treatment like the Attama except that cows are not slaughtered

before their burial.

The ordinary people’s funerals have no special attachment. Early in the morning

before people start to go to the farm, “Ekwe” (small wooden gong) is beaten at

the person’s house and gunshot released into the air to tell the people that

someone has died in Umualor. Every Umualor person is not expected to go to

the farm on such a day but to gather at the deceased house to commiserate with

the family.

Burial of deceased are usually before noon. Funerals are fixed after the burial. It

could be the same month or so many years to come depending on the capability

of the deceased’s children. Young people’s burial and funeral are done the same

day. Some of these rites and procedures have changed due to civilization and

cultural contact.

Mourning:

It was compulsory for a widow to stay in a room for twenty eight days (Imori

esato) without coming out except for toilet. In such period, she stays on the floor
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and does not bath. While going out to defecate, she is given a kitchen knife to

hold in her hand. Her hairs are shaved after the twenty eight days. The latter is

the day she changes her first mourning cloth to wear another one which she

would wear for one year.

It is after one year that her hair would be shaved for the second time. On that

day of the shaving, her late husband’s family and her relations gather to

celebrate her successful mourning. Some of the mourning rites have been

overtaken by Christian culture and tradition. Perchance the widow decides to

marry one of the husband’s family members, wine would be taken to her parents

for transfer of marriage by the late husband’s family.

Title:

Yam titled men is known in Umualor as “Omeruegu”, “Igwurube ji” or “Ndi

Goruji”. A lot of rites are performed before one qualifies to be acceptable to this

club and to have such title. The farmer who thinks that he has reached the

stage of receiving such title is mandated to prepare five heaps of pounded Yam &

soups prepared with two big bags of “Ahu” (melon) a big bag of Ukpukpa. Each

Yam titled man is served “Oche nri” (mound of pounded yam) and a big pot of

wine to augment the food.


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While leaving to their various houses, the host would provide each member with

a four-corner moulded pounded Yam which he would take to his family. The

latter is called “Ndoyi oku”.

Ebam Ogbayaru is another prestigious title in Umualor but strictly for women

who are wealthy. Another one is known as Obarezhi. The latter is given to those

who have completed all outstanding funerals in their family.

Age Grade:

Age grade is known as Ogbo or Egu. There are lots of Age grade groups in

Umualor. Their primary duties are to ensure peace and order in the town, to

defend the community against external aggression and support the development

of the town. The Age grades are: Igwe n’ edu igbo (only one person among them

is still alife) Egu Ishi nwa enwe, Egu Atu, Anacho Ogu, Ekwue Evuru, Iheoma,

Abahuko, Oyibo, Ochiagha (those given birth during the Nigeria civil war) college

Age grade (those given birth in 1973 when the foundation for community

Secondary School Umualor was laid.

Taboo:

Umualor people do not eat a fish called “Naji” found in Eme stream and Ijiogwu

stream or in anywhere in the world. Anyone that eats it dies instantly. Prior to

the coming of the early missionaries in Nigeria, Twins are killed in the evil forest
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just as those with dreadlock hairs were taken to the evil forest for shaving of the

hair. It was also a taboo to be afflicted by small pox and leprosy. The latter

attracts ostracisation.

Another taboo that has not been changed or abolished is adultery. In Umualor,

if a married man gets involved in sexual intercourse with another man’s wife in

his house, the man’s house (Zinc or grass) would be removed and burnt, while

the woman involved would be asked to bring a sheep and tortoise to appease the

man’s compound. Both of them (man and woman) would be naked during the

cleansing. Everything in the man’s house would be thrown into the forest. If it

was a woman that brought a man into her marital home, she would not enter

the husband’s house until she had done the sacrifice. All her three pot-stands

would be thrown into the bush including the cloth she wore that day and her

“Agodo” (local bed) or mattress.

It is only the eldest woman in the husband’s family that is eligible to perform the

sacrifice. On the day of sacrifice, the offender would provide live white chicken

(Avuke), new pot stand (Ekwu) for the sacrifice. The “Ada” of the family alone

would eat the whole chicken and finish the sacrifice before the defaulter would

be re-admitted into the house.

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It is also a taboo for a woman to tell her husband “Taa Shi” (eat faeces). The

consequence is that such woman would be taken to where people defecate where

she would be given a lope of pounded yam to smear it in the faces and eat. The

latter is to ensure respect between husband and wife though, merely to the man

as the head of the family.

Traditional Rulership System

Oha system of traditional administration in every other parts of Isi-uzo is similar

to what is obtainable in Umualor in pre-modern era. In Umualor, only four

families are entitled to be Attama Ijogwu. They are Umu Eninyi, Umu

Onaliokwo, Umu Edeowo and Umodobu. These four families are known as Umu

Oza. If Horse or Cow is killed in Umualor; special parts are given to Onyeizhi –

the skin, one hand and the liver. Umuezeogbu asserts that they are the original

founders of Umualor, hence only the eldest man from their village could become

Attama Ijiogwu.

CHIEFTAINCY

Umualor had chiefs appointed by the colonial masters during the colonial era.

These chiefs are Ejinwa Eze Nwa Agbo and Ugwu Ebenyi. Felix Eji was the first

Igwe of Umualor before the creations of autonomous communities in Umualor. It


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was the crisis that arose after his death in 1991 which was as a result of who

would replace him that gave rise to the creation of two autonomous

communities in Umualor.

When Umuezeogbu-Umualor Autonomous community was created; His Royal

Highness, Igwe Hilary Ugwu, was selected and coronated to become the

Traditional Ruler. Igwe Ugwu was born on 6th June, 1965. He is the current Igwe

of Umuezeogbu Autonomous community. At the same period His Royal Highness

Igwe Jonathan Ugwuaro, Ezechinyerugo I of Umualor was selected and

coronated as the traditional of Umualor – Umuezuboke and Aliyi Autonomous

community. Igwe Chinyereugo was born on 27 th July, 1948. Igwe Ugwuaro is the

current Traditional Ruler of Umualor Autonomous community.

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NEKE

Origin and migration

Neke is a town located in present Isi-Uzo Local Government Area. Some


researchers assert that Neke is the name of the forefather of all Neke
communities in the South East and South-South Nigeria. Hence, some of the
communities that bear Neke prefer to answer Umuneke instead of just Neke.
Neke people could be found in Delta state and in Enugu state. The latter include
Neke in Udi Local Government Area in Enugu East and in Isi-Uzo Local
Government Area.

The major area of research here is Neke in Isi-Uzo Local Government Area. The
latter is bounded to the North by Obollo Eke and Ikem Uno community, to the
West by Mbu and Opi Egu, to the East by Ikem umuaram and Umualor and to
the South by Ugwuogo Nike community. There are several versions of the origin
of Neke in Isi-Uzo Local Government Area according to oral tradition.

One of the versions posits that the first settlers in present Neke town are
Umuokonu which were said to have migrated from Afikpo. They were led by one
Agbo Nwa Aro who was a great hunter. The second verson and most acceptable
by many Neke people, asserts that Neke ancestors migrated from a place in
Ogwashi Ukwu in present Delta State. Rising from the latter, Neke people are
known as Umu Neke Ogwazhi, but another oral tradition posits that Neke people
are known as Umu Neke Obazhi. This school of thought asserts that the
grandfather of Neke people is Obazhi who was among the settlers at the Bank of
River Niger.

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The oral tradition which posits that Neke people migrated from Ogwashi Ukwu,
asserts that the migration started from Ogwashi Ukwu to Oghe in Ezeagu Local
Government Area of Enugu state where they had brief stopover before moving to
Udi where they settled. But inability to find fertile land and steady source of
water made so many of them to leave Udi to a place known today as Neke Uno in
Enugu East Local Government Area of Enugu state. While some of the families
left Udi, others stayed back to become the present Umuneke in Udi Local
Government Area.

At the period of inter community wars spurred by Aro merchants enveloped


Nike community and other neighbouring communities, Neke people left Neke
Uno to settle in a location known today in Mbu-Akpochi as “Ugwuodo”. During
one of the hunting adventures by Agbo nwa Ani, he discovered that a group of
people were already settled at a place known today as Uno in Mbu Akpochi.
Finding such discovery as a hindrance to his expansion, he went back and
informed their leader Uzi Nwa Owekwu that they have to leave the area and look
for a more secure environment. It was at this point that they relocated to a place
in present Mbu Amon known as Onunkwo Uwani.

According to this oral tradition, while they were relocating to Onu Nkwo Uwani,
some of the families decided to move back to Neke Uno in Enugu East Local
Government Area where they stayed prior to their settlement in Mbu Akpochi.
Agbo Nwa Ani according to this oral tradition was said to have found the present
location of Neke people in one of his hunting expedition through his dog which
came back with Humus mud on its foot while he was resting. He traced the
source of the wet humus mud under the clwas of the dog and discovered the

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present Uno Neke. He came back and convinced the leader of the group that his
new discovery was more favourable than Onu Nkwo Uwani in Mbu-Amon.

Oral tradition has it that when they left ‘Ugwuodo’ in Mbu Akpochi some of them
who did not go back to Neke Uno nor followed them stayed back in Mbu
Akpochi. The same scenario occurred when they migrated from Mbu Amon to
their present location. These people that stayed back in Mbu became part and
parcel of the present Mbu Ezeutazhi Enyi. At present, they have been integreted
into Umuohagu and Umu Ezenohe families in Mbu Akpochi. Neke is known by
her neighbors as the most adventurous community. This is evidenced in her
poise for continual acquisition of land space.

FEDERATING COMMUNITIES:

At present, Neke town has been divided into four Autonomous communities.
These communities are:

1. Akpani

2. Emeora

3. Mburu Amanyi

4. Neke Uno Autonomous communities (not Neke Uno village in Enugu


East Local Government Area).

Villages in Neke are:

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1. Akpani:

i. Amokwe – Umuaneke, Umuoba, Umu Ezennwamba,


Umuokpara Eze and Umu Aninwaboshi

ii. Amegu - Umu Ezenohe, Umujam and Umuohagu

iii. Uzodinkpa - Umu Ezenohe, umuedayi, Umuezeneke,


Umu Edeoko

iv. Amaechara - Umuanunwagbo and Umuarum

There are other minor farm settlements areas which are not densely populated.

2. Ishienu
i. Ukwuegbu

ii. Oboru

iii. Ishienshi (Ishienu echichi, Egbeaneke and Umuonuoka)

3. Umu Ugwu

i. Umu Onu

ii. Umu Ohagu

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iii. Umu Odogwu

iv. Umu Agbouzhi (also found in Mbu Amon).

4. Obegaba:

i. Ugwu otegbudu
ii. Ojiete

5. Umu Egwu

i. Ama Nkpu

ii. Okpurukpu

6. Agudene Neke is generally owned by Akpani, Ishienu and Umu Ugwu


villages. Umu Egwu people have no place in Agudene Neke. Some oral
tradition posits that Umu Egwu people are late migrants to preseent
Neke.

Economy:

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Neke is an agrarian community just like other communities in Isi-Uzo Local
Government Area. The major source of income comes from abundant food and
cash crops in the community. Such crops are: Yam, Cassava, and Cereals, Palm
tree, Ukpukpa, Plantain, Cocoyam, Castor oil, Oil beam, et al. The people of
Neke also rear animals like goats, pigs, sheep, cattle and fowl. The farm
products and these animals are sold at their big market known as Nkwo
Ugwuzhine or Nkwo Neke. The latter attracts so many people from all the
communities in Enugu state and beyond.

Hunting is another source of income for the people of Neke. They pride
themselves as great hunters.With the revolutions in the medieval and the
modern era, so many of the young energetic dudes, have relocated to urban
areas for “white collar jobs”.

SOURCE OF WATER:

The major sources of water are the streams and rainfall. There is no availability
of pipe born water. Some of the available streams are: Amanyi, Eme and Ama.
Another good source of water is Omeru Eha Stream. Oral tradition has it that
many Eha-Alumona merchants that came to buy Horse in Neke in the ancient
period were drowned in the stream. The stream has two opposing fifteen feet
walls, located at Egu Ishienu. It is a good tourist site.

One of the mysterious sites in Neke is Ogune Lake. It is located at Obegaba farm
settlement along Onueme Neke road. It is surrounded by big stones and does

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not dry up even in the Dry season. The lake changes colour as one watches it. It
harbours crocodiles and some other dangerous aquatic animals.

The only spring water is Eneje (Minyi Eneje), which is located at Uzo Ohu. The
most wonderful water source in Neke is Ujo Lake. It is a big lake which occupies
a large hectare of land. There are lots of fish in the lake but Neke people do not
kill the fish in it. The size and dept remain the same every season. Obegaba
people are said to have reincarnated from the lake. It is believed that killing a
fish in the lake is killing an Obegaba person. People that have tried to kill fish
there in the past instantly became dumb, useless (imbecile) and some died at
the spot. Up till this day, there is always a mysterious smoke emanating from
the lake without any sight of fire.

It is also believed among the Neke community that if an Obegaba person is being
pursued by an enemy he/she would jump into the lake and reappear in a safer
location. The assertion was confirmed at a time Neke was invaded by aliens and
and during the Nigeria civil war.

Religion and worship:

Prior to the coming of Christian missionaries, Neke community is merely African


Traditional Religionists society. Worship of gods and goddess located in shrines
were their media of worship. They attached great reverence and power to their
deities. This was why it was too difficult for the early missionaries to sway them
away from worship of African Traditional Religion and attachment to amulets
and charms. Christianity arrived late in Neke due to their repulsive attitude to
the Christian religion.

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These dangerous and mysterious deities are:

OGENE EGBA- It is located at Akpani community. Nobody dare to steal or kill


someone in Neke because once the attention of the deity is drawn, such culprit
would die before a month.

EZUGU is another deity located also in Akpani community. It ensures that Neke
person (Nwa Neke) is not vulnerable to be kidnapped or stolen by an enemy.
This Ezugu is said to have protected the people of Neke during the Aro invasion
and colonialial era.

OKERE MKPUME is another mysterious deity. It is located at Egbeaneke in


Ishienu village. This deity ensures the protection of Nwa Neke (Neke person). The
Hausa soldiers tried to burn the shrine during the Civil war but it did not go into
flames. This was thebreason they did not cause havoc in Neke land but ran
away from Neke.

Prior to contemporary era, the Attama of Okere Mkpume used human skull as
his seat. There are other deities like Enyanwu, Amanyi and Okuke et al. The
entrance of Christian religion into Neke has whittled down the number people
adhereing to African Traditional Religion.

Cult system

Odo is the only cult system in Neke. Omaba, Akatakpa or Ekpe is outlawed in
Neke. Odo is seen in Neke as the symbol of unity, power and pride. It is the
summit of all traditional religious activity in Neke. Neke people assert to have
originated the Odo cult system that is prevalent in Igboland. Celebration of Odo
in Neke is second-to-non. Nchuma is the first Odo and the eldest Odo in Neke.
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Nchuma is located in Umuonuoka in Ishienu ishi. The celebration of Odo and its
rites is the same as evidenced in other Odo community (Igbo Odo) in Isi-Uzo
local Government Area. The only difference in Neke’s Odo cult system is that it is
shrouded in utmost secrecy and attached with terror and unimaginable mystery.
According to oral tradition, Neke people conquered so many communities with
the aid of this Odo masquerade. They executed so many wars with the aid of
Odo Masquerade.

Festivals/ceremonies

There are so many festivals and ceremonies but not like in Igbo Omaba
communities. Odo tradition limits so many social festivals.

AJU:

It is also known as Egba Aju; the first eating of the new Yam in the year. It is
celebrated in the month of September every year. After the Egba Aju, Oha
(elders) would eat what is known as “Aju ndu ishi”. It is after the ceremony that
Neke people begin the general Aju or Ikpu Uzo. The latter is the general
celebration of new Yam festival. It is a four day event, which starts on Oye
market day (Oye Aju). Before the first day of the festival, every woman is
expected to wash all Cassava pots (pot used in cooking cassava) and keep it in

215
the room. No family is expected to cook any food except Pounded yam and
Porridge yam.

It was a great offence if one was found to have cooked cassava during the Ikpu
Uzo celebration in the pre contemporary era. But with the assimilation of
Christian religion by majority of the people; application of punishment to
violators of some of the Indigenous traditional and cultural rules have
diminished drastically. Before the modern period, any person that eats Yam in
Neke before the Aju festival was either banished from the town or sold into
slavery. Some of the people who violated this rule received stern consequence.

Mgbamike:

It could be called Nkuri Odo in “Aho odo”. It is a festival when women cook the
best food for their husband with “eba nchi” (grasscutter meat). The husband
provides the tubers of Yam while every condiment for the soup is provided by the
wife. Friends move from house to house to enjoy special cuisine. Special Odo
masquerade dance in the village square to the admiration of the people. It is a
period of merriment and rest from the stressful farming season.

Marriage:

Parents can find wife for their son and son could as well find wife for himself.
When one finds a woman to marry, he informs his parents who would inturn
visit the home of the would-be -wife. This first official visit is known as “Iku Eka”
or “Okuku Eka”. The prospective husband in company of his parents would go
to the prospective wife’s family with Kola nut (Oji Ajuju). During this visit, the

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prospective wife family would advice the visitor to go while they expect their
feedback.

This moment, is the period the would-be-wife’s family would make enquiry about
the character of the man and his family and also consult the fortune teller so as
to know if the marriage would get the approval of the sprits. The first kola the
prospective husband brings is for the prospective Bride’s father and mother and
not for the entire family.

The second visit is when the parents of the girl would tell the parents of the man
that they have granted their request or denied them the request to marry their
daughter. On this day of the second visit, the prospective Groom is told how
much he would bring as Bride price if their request is granted.

The third stage is “Ido Menye Umunna”. If the Umunna (family) did not drink
such wine, they would not attend any ceremony or mediate in any case between
the girl and the husband. During the “Ido Menye Umunna” (Igba Nkwu) it is
mandatory for a prospective husband to come along with two big pots of palm
wine; each containing eighteen gallons of palm wine for the general public and
fourteen gallons of palm wine for the elders known as “Ohu Aro” The wine that
the parents of the girl would give her to present to the prospective husband is
taken from the “Ohu Aro”.

The elders are obliged by tradition not to drink any wine in such ceremony when
the prospective husband is not physically present. Stand-in Husband is not
allowed during “Ido Menye Umunna” in Neke tradition and culture.

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On the day of consummation of the marriage rites, the Groom would bring fowl
and one tuber of Yam for “Igo Okuke” ceremony in the home of the Bride. This
ceremony is to appease the personal god of the Bride’s mother so as to help the
prospective Bride become productive in her husband’s house. The time for the
Bride to leave for the husband’s home is usually at night.

After the consumation of marriage and arrival of the wife to her husband’s
house; for a period of twenty eight days (Izu esa), the newly married lady stays in
the husband’s house eating and drinking (Iri uzhi). This is what Europeans call
Honeymoon. She is not expected to go to the farm until the expiration of the
twenty eight days. Friends go to the house of the newly married couple for night
games (Egwu Owna). Sequel to the entrance of Christianity, some of these
marriage rites have dimished.

Naming ceremony:

It is known as “Ntu nwa” or “Ime nwa eka n’ onu”. This ceremony is celebrated
after four days a baby is born. The parents of the child gives the name after due
consultation with the Fortune Tellers. Pounded yam and nice soup are prepared
for the mother and porridge yam given to invited children. Friends and relations
converge in the home of the new born baby in the evening for merriment. Any
person that is coming out of the place would apply “Nzu” or Powder on his/her
face. The latter signifies peace and joy.

Funeral/Mourning

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Funeral and Mourning ceremony are the same as observed in Mbu Ezeutazhi.
The only difference is that while Omaba, Akatakpa and Ekpe participate in
funerals in Mbu when Attama, Onoja, or Oha dies, only Odo feature during
similar funerals in Neke.

Titles

There are so many titles in Neke ranging from Omeregu, Attama and Onyezhi et
al.

Age Grade:

There are four principal age grades in Neke. The four age grades are:

1. Igwe n’ edu Igbo’ (the eldest generation)

2. Ochimba

3. Igwebuike

4. Ikemba.

There functions and designations are the same with other age grades in
other towns in Isi-Uzo Local Government Area. There are other minor age
grades which are more of social clubs. Egu Ezuza is one of such traditional
social clubs. Egu Ezuza are the youths that sweep the village square
(Onokoro).

TABOO:

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If a married woman indulges in sexual intercourse with another person outside
her husband; she would become mad after some days and most times die
instantly. If the woman who engages in such extra marital act does not confess
to her husband but go ahead to cook food for the man after the act, the husband
would die instantly while the woman is instantley inflicted with madness by the
gods of the land. According to oral tradition, such madnessis is incurable.

Also, if a man throws the three pot-stands of his wife away amidst quarrel with
the wife, the woman ceases to be the wife of the man and if the woman refuses
to leave the man’s house immediately, the woman would die after twenty eight
days while calamity would follow the man’s household. A man is also not
expected to touch the ground with his penis as a result of quarrel with the wife
because by such act, the wife ceases to be his wife and if the woman does not
vacate the husband’s house, she would die after twenty eight days.

TRADITIONAL SYSTEM/RULERSHIP

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In the pre modern era, Oha controls the political and customary aspect of the
people’s life. Their decisions are final. They meet at the Onyeizhi Neke’s home for
their weekly meeting (every Eke market day). Their power dwindled when
chieftancy stool was introduced to oversee the administration of the town. Every
clan in Neke could become the onyeizhi Neke but the people from ishienu ishi
clan. According to oral tradition, they were not among the families that arrived
alongside Neke forefathers. They settled at Neke after many years the first
settlers arrive Neke.

CHIEFTANCY

With the creation of autonomous communities in Neke; Neke now has four
Autonomous communities. These communities are:

1. Akpani

2. Emeora

3. Mburu Amanyi

4. Neke Uno Autonomous communities.

Akpani Autonomous community was created in 2002. The people of Akpani


selected and crowned His Royal Highness Igwe Boniface Nnamani Odo as their
Traditional Ruler in accordance with due procedures. Igwe Boniface was born in
1936. Igwe Boniface Odo is the first and current traditional ruler of Akpani Neke
Autonomous community.

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Mburu Amanyi Autonomous community was created in 2012 by Enugu state
government. The people of Mburu Amanyi selected and installed His Royal
Highness Igwe Romanus Onyebuchi Odo in 2003 as their traditional ruler. He
was later in 2006 given his certificate of recognition by Enugu state
Government. Igwe Romanus was born on 9th August 1954. Igwe Odo is the
current traditional Ruler of Mburu Amanyi Autonoumous community.

Emeora Autonomous community was created in 2002 by Enugu State


Government. In the same 2002, the people of Emeora Autonomous community
in a grand style elected His Royal Highness Igwe S.O Udeogu as the Traditional
Ruler of Emeora. Igwe Udeogu was born in 1947. He is the first and current
Traditional Ruler of Emeora Autonomous community.

CHAPTER FIVE

5.1. SOME OTHER TOWNS THAT TRACE THEIR LINEAGE TO ISI-UZO


COMMUNITIES

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Diogbe and Ekwegbe in Igbo Etiti Local Government of Enugu State share huge
cultural heritage with Eha-Amufu, Ikem and Mbu communities.

DIOGBE

Diogbe formally known and addressed as Ngalakpu according to oral tradition


was a village in Eha-Amufu. Oral tradition asserts that sometime in the past,
Diogbe (Ngalakpu) migrated from a village in Eha-Amufu to their present
location.

5.2 RELATED CULTURE AND TRADITION

Odo Masquarede

The name Odo is a abridged form of the word Odomagala. Odo masquerade
festival occupies a central place in the life of Diogbe and Eha-Amufu people. Odo
festival takes place every odd-number year. Thus, Odo festival makes life tick
and that is why everyone prays always for heaven’s blessing to enable him once
more witness and enjoy this festival.

In Diogbe tradition, Odo is a personification of our ancestral spirit. However,


these spirits are not worshiped rather they expect the people to repeatedly host,
entertain and feast them to compensate for the period of time they sojourned in
the land of the spirits. According to oral tradition, demand for this unbroken
spiritual union and veneration is not so much because, the ancestral spirit is an
entertainer, an mediator, a reformer and a revealer as well as that people are
always prepared to respond to his never-ending demand for Ochotocho (meat)
Chaginzu (wine) kpotomkpo (kola), always asking for more. .
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As in Eha-Amufu, certain customs, rules and taboos surround the masquerade
institution in Diogbe. The violation of such rules attracts the attention of
Umuishi-Odo – the highest ruling body on Odo affairs, comprising of all the
Dikwus and Akparas in the community. This body performs both legislative and
judicial functions while the executive power lies on the masquerades themselves.
The people lay serious emphasis on Odo masquerading because it re-enacts the
traditional power structure of the kindred’s, legends and myths of settlement
patterns.

The dramatic style of the people is highly typified in Odo. According to Diogbe
oral tradition, Odo is ritualistic because it brings a change from scarcity to
seasons of plenty in fertility – child bearing, bumper harvest etc. It is essentially
religious since it is bound up in the idea of gaining immortality, revolving round
the circle of birth, death and rebirth.

Odo festival is a celebrative event involving the participation of majority of the


people in the community. The people engage in a lot of human and material
activities during the Odo festival. Diogbe people participate actively in Odo
performance by clapping of hands, beating the musical instruments, singing,
dancing, offering of money or gifts, engaging in dialogue with the Odo etc. Every
man or woman, at one time or the other, directly or indirectly participates in
Odo performance – a proof of the potency of the Odo in the life of the people.

Masking of the Odo is a co-operative village affair to be supervised by skilled


elders. Every Odo mask represents a natural phenomenon or supernatural
beings that are very mysterious to human beings but such natural characters
are also endowed with supernatural aura. Odo’s potency and influence on the
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life of the people are expressed in encomiums showered on them each time they
appear. These praises are often made by both sexes – male and female. The Odo
can be addressed as:

Nna m (my father)


Nna anyi (our father)
Nna di m (my husband’s father for women only)
Otegburu agbogo (exceller of girls in dancing)
Nna nwanene (my dear father)
Ndidikoko (strange creature)
Okakarakuka (the undoubtable)
Enya hee, onwu hee (dare peep, dare die)
Akpatakpa na–aha jimjim (strong in appearance, great in action)
Ike lugwo okperii azi (he who pulls out last from the battle-field).

Different attributes can be easily seen as one move from one part of the
community to another, as some masquerades have peculiar qualities and
therefore peculiar attributes. Odo festival activities are spread through the seven
months of the year. The foremost activity held for the Odo is known as Egorigo.
This is a ritual performance that turns the face of the Odo from its ancestral
abode to the world of the living. The rest of the activities are segmented as
follows:

(a) Odida Odo: A period that ushers in the ancestral mask known as Odo Ishi
aha (Odo umuamu).
(b) The returning of (Okpu) masquerade, which is the second in command.
(c) Uhamunaasaa: This is a period that ushers in the ancestral “Odo Ishi aha”
from other villages that are not involved in the two categories above.
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(d) Iweri - is the fourth in command and it acts as the chief provost since it
maintains peace and order in the community.
(e) Odo agu -: This marks the return of the musical troupes of the Odo as well as
the return of every other Odo that has not returned.
(f) Ozi ahia = youthful, elegant and dignified masquerades entertain spectators
with dances at the village square.
(g) Nri Akawo: principal officers of the Odo cult feast the Odo.
(h) Ohihe Odo: A period set aside to offer drinks, foods, meat and other sacrifices
to the Ishi Odos in the community to solicit for their guidance and their
successful departure to the ancestral world.
(i) Inyi Ugwu: (Ascent of the Hill) the entire Odo in Diogbe assemble at the
highest hill in the community overlooking “the land of the dead” to where they
descend in a couple of days. A guardian Odo called ‘Odo Ugwu” returns on this
day solely to take the Odo back home on guard ensuring that every Odo leaves
at the appropriate time.
(j) Ula Odo: The Odo departs in procession beginning with smallest to the
greatest.
(k) Eke-Orurue: This is the epilogue of the circle. On this day, everybody
including women and defaulters of the Odo taboos meet the principal officers of
the Odo cult in their “Obi” for cleansing.
The return and staying of the Odo with the people create a very joyous and lively
society but as the Odo departs, the people experience a lot of catharsis. On
arrival at the final ‘bus stop’, the musical troupe sings sorrowful song which
purgates pity and fear.

The last music of the Odo is always followed by a tumultuous cry of men at the
village squares. Women also observe some minutes of silence from their homes.
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Several gunshots hasten the Odo’s movement as Odo Ugwu’ and ‘Nche-agu’
guide them into the ancestral world after seven months of communion with their
living progenitors. The last blessing of the Odo manifests in the October rainfall
that concludes the entire festival.

EKWEGBE

Some villages in Ekwegbe trace their linage to Ikem and Mbu. These villages
according to oral tradition in Ekwegbe migrated from Ikem and Mbu. Some other
oral tradition asserts that some families in Ikem and Mbu communities during
the era of mass migration from the shores of River Niger instead of moving along
with their Kinsmen settled permanently in Ekwegbe.

According to oral tradition in Ekwegbe community, in Amonucha quarter, the


eldest village, Ezama-Aram was believed to have immigrated from Ikem in Isi-
Uzo Local Government Area. Also believed to have immigrated from Ikem were a
section of Ishamele Okpe called Umu-Ugwu from where they brought a shrine
called Ora-Ikem. Also, a village called Amolu-Ozi trace their ancestral origin
from Mbu-Amolu (Mbu Amon) in Isi-Uzo Local Government Area. It is widely
believed amongst the people that they brought their deity called Mkpume (stone)
from Mbu Amon.

OMABA MASQUARED IN EKWEGBE COMMUNITY

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Omaba is highly reverenced and seen as the guardian angel by the people of
Ekwegbe, Mbu, Umualor and some parts of Ikem community. In Ekwegbe only
the men’s folk are members of Omaba Cult. When Omaba, returns from the
spirit world, the entire village’s Omaba aggregate at the Eke market square for
the masses to see and appreciate the glamour. The dancing at the market is
known as Izu-afia. The masquerades are: - Ovuruzo, Okokoro, Oriokpa
(Ugwokeoku), Ujamezigwoke, Eburuebu, Egbe, Ogiriugwunedem, Odukwe (Edi),
Maa – eruro etc.

Odukwe (from Ogbodu), by virtue of its position as the oldest masquerade, first
announces its day of merriment called ‘Nkaji’ or ‘mmaji onu okachi’ on the 4th
day of Omaba’s return and celebrated on the 8th day (Afor).It is an opportunity
for the masquerade that did not return on the very day of Omaba’s return due to
one reason or the other to do so on this Nkaji day after which none can return
again. Women do organize welcome party for Omaba variously when it returns.
Omaba beats its music for four days in honour of a man who dies during Omaba
year.

After twenty-eight days of homecoming, Omaba Ogbodu of Ohumofia will


announce its special day of merriment called Obu-Egba-maa. Next month,
Ejuona of Amonucha will announce its own day, then Ishamele of Ukopi, then
Ishamele okpe of Amudu, Umuoyida in Umuezenavu of Ozeachalla and Umueke
of Amohu. They would come out for people to see and appreciate them. The
eldest masquerade in Ekwegbe, Ishi Omaba di Ekwegbe in Umuokparanzu, will
make announcement of its own day which is the last in the series. All these
happen in intervals of one month.

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At this point, all other ones including memadi of Amonucha can now announce
its own day and demand food from the male ones that have not taken the
Nrimaa title (Ogbodu) and the female ones that have neither married nor living
with their husbands (Nri-Mgboto). Each day is an occasion for feasting and
dancing the music of the particular Omaba masquerade. Then the Uhere of
Umuokparanzu will finally announce its own day and that concludes the stage.
On the Uhere day, all masquerades shall appear naked and move in files around
the community with songs (Igba Oto). After that day, only Edi and Oriokpa can
come out with or without palm fronds. The aim of using palm fronds is to cover
their selves so that their admirers will not recognize them, as they are now more
serious in pursuing and catching them.

After eight days, Omaba will go to Ugwu (Onyinyi Ugwu). This entails all the
masquerades aggregating at a common square called Ikpogwu- Omaba with
their musical instruments. At the Ikpogwu, it is difficult to easily distinguish the
music of a particular group from that of the other as each group is
enthusiastically beating its own music. Then the next eight days (orie day),
Omaba will go home. ‘Otoma bu ne Omaba alagu orie’ meaning ‘It is a blatant
falsehood that omaba did not return to the spirit world on orie day is a popular
statement of certainty or firm decision in Ekwegbe community.

On the day of its going home, normally in the night of the Orie day, wives do
give their husbands fowls (Igo Ukwu) to show love on one hand and in
appreciation of the totality of the house hold helps rendered by the husbands
during the period on the other. Omaba disappears to the spirit world with the
technical and pathetic songs ‘Iwerere iwelee’, ‘Nuwe nuweo’ etc in the night.

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After twenty eight days, the men that escorted the masquerade to their homes
(Ogbanukwu) will feast for having survived the Omaba home going period
because if any of them died before the end of twenty eight days, it is believed
that he was killed by the Omaba and therefore cannot be accorded any funeral
rite till after one year of his death.

The over whelming socio-cultural functions of Omaba in Ekwegbe make the


people grieve for its departure to the spirit world (Ula maa). According to
Ekwegbe oral tradition, apart from comedy and cohesion, an outstanding social
importance of Omaba masquerade is its ability to checkmate women and
children excesses.

ABOMINATION TO OMABA (IKA MAA) IN EKWEGBE, MBU AND UMUALOR

Internal affairs of Omaba masquerade are exclusive things for the men folk.
Stripping the masquerade naked, fighting or cursing Omaba masquerade,
women entering the house or going to see the music, wearing attire peculiar to
Omaba etc are taboos to Omaba and are regarded as revealing the sacred
secrets of Omaba (Ika Maa) in the traditional context. In the event of any of
these, the people or person responsible shall provide a cow and a goat for
appeasement. If it is a woman, her parents or the people of her parents are liable
to provide a cow and a goat but not her husband or the people of her husband.

RELATED MARRIAGE RITE WITH ISI-UZO COMMUNITIES


230
There are five officially recognized and practiced stages in Ekwegbe traditional
marriage system, viz: -
1. Iju-ese /Iweje Oji-eha -official inquiry and taking of kolanuts to the family of
the fiancé).
2. Igo nna n’ ili (Appeasing the fore fathers)
3. Iwe-Oji (the marriage proper)
4. Marube /Ogo marube -official visit by the parents and relations of the fiancée
to the house of the suitor.
5. Oririo (Request for the release of the wife to the husband).

However, there are informal transformations and fusions of the traditional


stages due to infiltration of the Western methods (Wedding and Biology) into the
traditional marriage system. There are therefore two unofficial stages in the
contemporary marriage system in Ekwegbe community, viz: -

FIRST STAGE- THE CONFIDENTIAL STAGE

This includes courting, coming together of the intending couple, who must have
no blood relationship, at an agreed venue for identification and the conduct of
biological compatibility tests.

SECOND STAGE – THE OPEN STAGE

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This consists of four substages, viz: -
i. Iweje Oji eha: - Taking of 13 seeds of kolanut (large size), a carton of large
stout, a crate of maltina, a carton of star, 6 gallons of palm wine and some
amount of money officially to the family of the fiancée through the go-between
who must be a male person and must have blood or social relationship with the
two families. If there is acceptance, the suitor has to go to the family with his
relations and friends to celebrate it by feasting with them for the acceptance.

ii. Igba-Nkwu: - This involves carrying various stipulated items to the family of
the fiancée like 13 tubers of yam (large size), 20 seeds of kolanut, 3 fowls, 24
gallons of palm wine, 2 kg of detergent, 2 crates of mineral, a crate of malt, a
carton of large stout, a carton of star, 2 bars of soap, 2 rolls of toilet soap, a
bottle of hard drink, a bottle of cream, a head of tobacco and some potash and
an amount of money (which depends on what the suitor can afford to provide).
The kins of the fiancée do give some items like cutlass, kolanuts, rolls of toilet
soap etc, collected in a tray, to the suitor through the go-between as gift of
appreciation.

iii. Marube /Ogo Marube: - The family / relations of the fiancée will officially
come to the home of the suitor for the first time. The suitor shall host them to
their satisfaction and gives them a purse (which depends on the much the suitor
can afford to provide) and officially informs them that it is his intension to wed
their daughter.

iv. Wedding: - This is the western method that involves the exchange of nuptial
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vows and wearing of wedding rings by the couple before the two families /
relations, the congregation, the officiating priest /Pastor / friends and well
wishers as witnesses. A reception party is usually organized by the couple in
consummation of this with cutting of wedding cake, bridal dance and giving of
gifts from the families, relations, friends and well wishers as high lights

CHAPTER SIX

6.1. OKPUKPU UZO AND ORURUEZHI

The conflict that has continued to spring on the celebration of Okpukpu Uzo and
Oruruezhi is the aparthy of some Christians at the festivals on the assertion that
it is act of worshiping “idol” and by extension “paganism”. This problem is not
only in Mbu as discovered in this research but also in other towns in Isi-uzo
Local Government Area. The festivals seem to have lost its original import, which
is thanksgiving- thanksgiving to God for a beautiful harvest. A major source of
the people’s existence is food produced in the farms. Contemporary folks argue
that the festival should be celebrated as mere social event set apart for
thanksgiving devoid of religious rite.

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It is ideologically correct to conclude that masquerades are the same with
cartoons and other kids program we watch with eagerness displayed on
televisions. Masquerade only becomes religious and against Christian teaching
when it is fetish or attached to a deity. It is discovered in this research that
ignorance and conceptual dehydration are the genesis of the conflict about
celebration of Okpukpu Uzo and Oruruezhi festival. It is the inability to
differentiate between culture (Omenala) and tradition (Odinala). Odinala means
literally as it is in the land. It is as old as the land on which people are born.
Omenala refers to the culture of the people.

According to Fitcher (Fitcher: 1957: 59) culture is a type of civilization which a


people have practiced over a time, and it is the total configuration of institution
that the people in society share in common. Mussan (Mussan: 1963:63) puts
culture as a body of stored knowledge, characteristic way and ideas. It is argued
to be arts and habits acquired by man as a member of society. Obviously,
Odinala and Omenala merge and demerge in scope and content. Omenala is
made by man and are traceable. It grows with a people and dies with a people.

Extinct races extincted with their culture. Culture like human beings, grow old
and are renewable. Culture is open to change hence can be pruned, replaced
discarded or amended. Culture is a non genetic social heritage, it is modifiable
to fit into modern civilization and changing situations. One major characteristic
of culture is its adaptability. The latter was the catalyst to stopping the killing of
twins and abolishing of slave trade et al. Culture revolve time and evolution of
an age. While Omenala is flexible, Odinala is rigid.

Odinala is an institution which has antedated living memory and does not
confer any immunity to change. Masquerade is a cultural game but inscripted
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into tradition by the forefathers due to their religious attachment. Certainly,
whatever is doubled and rejected might never be doubled or repudiated for
nothing. Masquerading may or may not be idol worshipping depending on its
origin or background, its goal or purpose and the meaning for which
Masquerades cults are established. Any masquerade that is idol oriented is
bound to create conflicts among Christians and African Traditional Religionist.

Belief in the power of charms and amulets are principal aspects of Africa
Traditional Religion; when such are associated with masquerade that feature in
Okpukpu uzo festival, conflict and apathy spring among the people. “Omenala”
is a product of human action. It is the totality of patterns, explicitly or implicit,
of and for behaviours acquired and transmitted by symbols, constituting the
instinctive achievement of human groups including their embodiments of
artifacts, core values and ideas as conditioning for purposive action. Culture is
an extra somatic acquisition of man and dependent on man’s normal
constitution.

Adjustment and integration in Isi-Uzo culture and tradition is to build and


enliven it for the mutual co-existence of all opposing views and beliefs for
acceptable acculturation and social contacts. With the admission of modernism
and cultural contacts, many towns in Isi-Uzo have definite dates and months
they celebrate their New Yam Festival. This definite date did not affect the
features of the festivals but the use of charms, Amulets, worships of idols and
their corollaries. Thanksgiving to God for beautiful harvest by the people
through such ceremonies like Okpukpuzo or Oruruezhi is acceptable to God.

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CHAPTER SEVEN

7.1. Slavery

Prior to the abolition of slave trade by the various international organizations,


Nigeria inclusive, a lot of people were inhumanly treated as slaves and many
exported to America for forced labour. Some of those banded and labeled for
export, escaped at the seaport and formed some of the satellite towns along the
Nigerian coastal areas. In this side of the world, some crude parents sell their
weak and heady children to slave merchants. It is discovered that most of the
people who were tagged slaves in the pre contemporary age were mostly people
who were said to have disobeyed the traditions of their people – eating yam
before the approved period for new yam festivals, being pregnant without a
husband, failing to fulfill certain religious rites etc.

Some others who were labeled slaves by some Isi-Uzo communities are those
captured during wars with other towns. These practices were common in other
towns in Isi-uzo Local Government prior to the abolition of slave trade. Prior to
the present time, some of the discriminations were aloud in inter marriage,
titles, dancing Igede music and involvement by such ostracized people in their
prior families meeting. In the spirit of civilization and Christianity, non of such
discrimination exists again in any part of Isi-Uzo Local Government Area.

Even prior to the integration all alienated by this social mishap, some of the
families that agreed to perform some rites as required for their integration were
welcomed back by their original families. Every other person would have been
victim of such stratification but for stroke of luck. In the pre-mordern era, life
was brutish and as a result, inhumanity to man was celebrated. Many social

237
groups like Mbu Town Union, Ikem Federated, Neke Town Union, Eha Amufu
Town Union and Umualor Development Union championed the integration of all
Isi-Uzo children.

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CHAPTER EIGHT

8.1. ISI-UZO PERSON (Nwa Isi- Uzo)

Isi-Uzo people are warm, hospitable, generous and hard working. The shape of
their faces is mostly oval adorned with long nose. Their hardworking nature
could be traced to their agrarian environment. They are usually outspoken and
meek. They could give out all they have just to entertain a guest. Entertainment
of a guest begins with the mantra “deje” “deje” “deje” “Ndu iyaru eme eka” et al.
Though they are always meek and humble, they are firm in attitude and
character. Isi-uzo people believe that the means justifys the end. This is why
parents could denounce their child if such child could not explain to them how
he or she made his or her wealth.

Their resilience and courage could have originated from their triumphant wars
before they settled in their present location. Their women are humble, obedient
and usually dedicated wives. A great percentage of Isi-uzo women and men
married Isi-uzo men and women due to the fear that the quality of persons of
hardwork and integrity inherent in Isi-Uzo people might be found wanting
amongst women outside the area. Playing second fiddle is not in the nature of
Isi-uzo man or woman. They abhor “Iyamgbo”, “Ehu or Kwu kwu” (waywardness
and foolishness).

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VOCABULARIES IN ISI-UZO DIALECT/ TRANSLATION IN ENGLISH LANGUAGE

GREETINGS/AMITY
1. Ibo gburu? Did you wake?
2. Abo m ne obu gi iboru I did wake. Did you wake well?
3. Abọru m oyi I woke well
4. Imeru eka? How are you?
5. Ime eka? How are you?
6. Jinadaa oyi Sleep well
7. Ogabu echine Till Tomorrow
8. Idụ ọyi? Are you fine?
9. Adum ọyi Am fine
10. Gụnụ-bụ-ehagụ? What is your name?
11. Eha m bu … My name is…
12. Alọ /Anno welcome

FOOD/AGRICULTURE

Mkpuru Anyara; Garden egg


Ekwukwo Anyara Anyara Leaf
Akụ; kernel
Aku Mkpume Palm Kernel
Azhizhi Maize
Akpụ; Cassava Tuber/ Cassava cuisine
Ogodo Cassava Tuber / floor cuisine
Akubekere; Coconut
Jiaro; Plantain
Ekwụ-kwo nri; Vegetable
Ede; Cocoyam
Ekwụ; Palm fruit
Ekpụrụ Seed
Ekuji; Specie of Beans
Ji; Yam
Mangoro; Mango
Manụ; Oil
Menye; Wine
Nkata; Basket
Okwụrụ; Okra
Oshịshị; Stick/Tree
Oshikapa/
Ekpụrụ Ewụ; Rice
Ose; Pepper
Okwụr ựeru Paw Paw
Ohoyi; Soup

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Omune; Banana
Udara; Cherry
Ụkpọ-ọkwụrụ; Dried okra
Ụtara
(Ụtara Akpụ
Or Ụtara Ji) Cassava or Yam meal
Ogu Hoe

ANIMAL FAMILY

Agụ; Lion
Azhi; Fish
Akpa/Udegude; Spider
Akpụshị; Ant (Stinging type)
Agwo; Snake
Agụ-iyi; Crocodile
Ebụshi Cricket (insect)
Eyi; Rabbit
Ezhi; Pig
Enyi; Elephant
Ekwaa; Egg
Ewọ; Frog
Enwụ; Bee
Eyi; Rabbit
Ewụ; Goat
Efi; Cow
Ijiji; House fly
Idide; Earth warm
Ngwere; Lizard
Nchi Grasscutter
Nwa obuishi; Cat
Nne- ọkụkọ; Hen
Oke ọkụkọ Cockerel
Ụgọdụ dog
Ọbọgwụ; Duck
Okerekwu Rat
Ụnụnụ; Bird
Mbekwụ Tortoise

HUMAN BODY
Nwoke; Male

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Nwanyi; Female
Enya; Eye
Eka; Hand
Ehọ; Stomach
Elishikụ eka/
Enushiku-eka; Elbow
Ejụ; Hair
Egbegberu onụ; Lips
Ishi; head
Iree; tongue
Obụ; Chest
Ihụ; Face/Front
Ọkpa; Leg
Imi; Nose
Nchii; Ear
Olụ/Onu; Neck
Ọnụ; Mouth
Ọkpaa; Leg
Ọkpụkpụ; Bone
Ụmụrimụ -ọkpa; Toes
Ụkwu; Wast
Azhi; Back
ipkere; Knee cap

HOUSING
Mgboo Door
Mgbogiji Barrier at the entrance of a room/house
Ụnụ ụzọ Entrance to a room/house
Ụlọ/Uno House
Ụlọ/Ụnọ
Ekwukwo School
Ụlọ/Ụnọ Ụka Church
Oshishi agodo; Bed stick made from palm Fronds
Gbamgbam; Zinc
Ọzuza To sweep
Mbaraezhi/
Ihezhi Surroundings of a home especially the frontage.
Azhi Ụnọ Backyard

Bemụ; My House
Be-anyị/
Be ayi Our House
Agodo; Bed (Usually made from Palm frond)
Nwa-ite; small pot
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Ite Zhine Big Pot

MISCELLEANOUS

Bashikoro; Bicycle
Afia; Market
Alụ/Anu; Land
Mbagada Ụzọ Labyrinth of Road
Ego; Money
Akụkọ; Story
Akụkọ iho Folk story
Gbanyihu; Stand up
Akpụ-kpụ/
Akpu-Ukwu; Shoe
Akụbeke/
Bia; Come
Elụ/Enu; Up
Ekwa Cloth
Achichi; Unclean
Ọgbaa; Age- or Club Grade
Gotee To Buy
Gbadaa Run!! Or run away
Gbaa Run
Ekwensụ; Devil

Eraa madness
Ike; strength
Ikike Authority
Jibie; Native doctor /Herbalist
Ihere shy
Jimkpa; Elder
Mpaneka; oil lamp
Nkpụrụ; Clan
Itē; Pot
Nsogbụ; Problem
Nọtaa; Sit
Tukworo Sit
Ngozhi; Blessing
Ọcha; White
Ojii; Black
Ọnọkọrọ; Village Square
Ọnwa Month

243
Ekaoyi/Enyi Friend
Ekaoyi m; My friend
Ụzọ Road
Ogbebeto/
Ụzọ-gbaru etọ T- Junction (of roads)
Ọchanja; Oil Lamp
Ozhimiri Ocean
Ogboo; Name sake
Onye Ozhi; Thief
Mburu Across
Daburu Cross over
Heeburu Jump over
Nne m zhine Grand Mother
Nne Mother
Nne m My Mother
Nna m zhine My Grand Father
Nna Father
Nna m My Father
Oche Chair
Ọkụ Light/Fire
Ọnọkọ ọkụ A log of wood being burnt
Mgbirigba Bell
Simenchi Cement
Mamunyi Urine
Shii Fasces
Adishi Thousand
Kọtụma Court Messenger
Hayenenenene Exclamation when something objectionable is repeated

244
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