Otu Odu of Onicha Ado N’Idu Historical Fact

 Shared by Nwafor Obinna Stanley

In Onitsha tradition and custom, there are four cardinal institutions; The Obi, Ndichie, Agbalanze and Otu Odu.

These four institutions work in their individual capacity to ensure progress, peace and development of Onitsha people with relevant supports from other subordinate groups. Otu Odu however is an exclusive prestigious society for Onitsha women who as either indigenes, direct relations (Nwadiani) or by marriage, have distinguished themselves in their respective capabilities in life and have been found worthy in character.

Odu literally means Elephant Tusk and in Onitsha tradition, Igbu Odu in clear terms mean wearing of Tusk, it is a rite of honouring a woman after creditable service in life. It used to be conferred as a form of appreciation on a mother by her children at a certain age, on a dutiful wife by her husband.

It is observed as a ceremonious adorning of a woman with Elephant Tusk which is won on both hands and legs. In other cases nevertheless, the ceremony is performed to be worn either on the hands or the legs respectively as a mark of status in the society.

Elephant Tusk significantly because it is rare in quality and possession, ornate and expensive. This calls for the historic importance attached to it in the whole of Africa, making it one of the most sought after ornaments even by the whites who visited Africa earlier in the days.

Till date Elephant Tusk is still precious, a symbol of wealth, regal and beauty. In most African cultures it is used to depict class and authority, especially in Onitsha.

Bastardisation of Igbo chieftaincy titles no longer acceptable - Ndigbo

*It is worrisome, we should fashion a general rule to safeguard our cultural values - Ohanaeze

*Monarchs should scrutinize recipients - Eze Nwabeke

*Some monarchs debased titles by advertising them on social media - Ozo Anaekwe

*It is against natural justice to give chieftaincy titles to people of questionable character - Igwe Ukuta

VANGUARD  Wednesday, July 15, 2020

By Anayo Okoli, Chimaobi Nwaiwu, Ugochukwu Alaribe, Chinedu Adonu, Chinonso Alozie & Ikechukwu Odu – Enugu

Ab initio, in Igbo land, chieftaincy titles are conferred only on illustrious men and women who have distinguished themselves in one thing or the other.

Some of them through their philanthropic disposition built roads, schools, churches, industries, markets, instituted scholarships to the people and other commendable and developmental projects/activities. Then, chieftaincy titles had value and respect. They were not common because they were not gotten easily.

But today, the situation has changed for bad. Chieftaincy titles no longer carry weight; they have lost their respect and value as they are purchased from traditional rulers, some at ridiculous prices.

Monarchs now dish titles out to even men of questionable characters, including known fraudsters, just because they have the money to throw around. Today, the once prestigious titles meant for men of good heart and goodwill have been bastardized and almost made worthless.

This, no doubt is giving some Igbo people concern, including the apex Igbo body, Ohanaeze Ndigbo. Some Igbo leaders, traditional rulers inclusive attributed the problem to various issues.

Ohanaeze Ndigbo, in particular, regretted that the cultural values of Ndigbo have been badly eroded in every aspect to the extent that chieftaincy titles now go to people with very questionable characters.

According to Prince Uche Achi-Okpaga, the national publicity secretary of the apex Igbo body, the bastardization of chieftaincy titles is part of the entire mess Igbo culture and tradition have gone through.

"The crux of the matter is that our cultural values have been ferociously eroded in all ramifications. The issue of chieftaincy titles does not exist in oblivion. It is part of the entire mess.

“Our young men, in the words of Prof Chinua Achebe, "…whose palm kernels were cracked by benevolent gods…" covet chieftaincy titles as if their lives are tied to it.

THE ANCIENT FEMINISM OF OLD IGBO TRADITION

(The Female POPES of IGBO Ethnic Group)

~as shared by Stephen UYANNE - Awka.

THE QUESTION
A child belongs to his fatherland and not his motherland; and yet, we say 'NNEKA' - 'Mother is Supreme.' Why is that?'
(Things Fall Apart - pg 106)

I was born in the eastern part of Nigeria, Igbo Tribe. It does not in any way represent the whole Africa, but allow me to tell you about my forefathers and the place of a woman in the ancient Igbo tradition and custom. One of the biggest lies in the world's history is the record that claimed that women were objectized in Igbo Land. There is no truth in it.  

In as much as Igbos - like every patriarchal society of the old -
 prefered male children, their daughters were their pride. A woman perpetually belongs to her father's house. It is called 'Okputolokpu' - everlasting, that is why every Igbo community calls grown daughters born in a family - Umu okpu. This explains why a man can never finish the marital rites of a woman in Igbo land. During bride price, no Igbo community would accept everything offered as dowry. The reason is that the woman is priceless.

That is why, in Igbo tradition and custom, when a man beats his wife, the wife can return to his father's house. It is not a taboo, and before the husband can take the woman he MUST -according to the tradition - go to his in-laws with a pot/bottle of wine. 

NO ONE IN HISTORY HAS EVER FINISHED PAYING THE DOWRY OF AN IGBO WOMAN FOR SHE IS PRICELESS

One of my oldest relative had only sons and no daughters; he normally said to his sons, 'You do not have a sibling yet.' 


In the Igbo ethnic group, a child belongs to the fatherland but is referred to as the child of the mother. The term 'Siblings' is generally known as 'Nwanne'  (trans. the child of my mother because men were polygamous, the children of your mother are your siblings). 

A male sibling is 'Nwanne m Nwoke' (The male child of my mother)

A female sibling is 'Nwanne m Nwanyi' (The female child of my mother). 

That is why the people of Igbo Ethnic group practise what is known till this day as 'Nwadiana' (meaning The Child of the Soil)

NWADIANA
'Your' Nwadianas are the children whose mothers were married from your family. 
Example: My sister's children are my Nwadianas. In Igbo custom, I am their Nna Ochie - ancient fathers. 

Benin people 'owned' Lagos, Aworis paid royalties to them -Erelu Abiola Dosunmu

Written by CHARLES KUMOLU
~Vanguard Nigeria. Tuesday, December 12, 2017.

Erelu Abiola Dosunmu

Her Royal Highness, Erelu Kuti IV of Lagos, Erelu Abiola Dosunmu, in this interview, shares her
perspective on the controversy over the 'ownership' of Lagos and declares that the former federal capital was an extension of Benin Kingdom. She explains that there are no ambiguities regarding the ancestry of the aborigines of Lagos, saying they are predominantly Benin. Abiola Dosumu maintains that the Awori ,after settling in Lagos, paid royalties to Benin people. Excerpts:

Are you not concerned about the controversy over the true aborigines of Lagos?

I would not say I am concerned because I know the truth. The history of Lagos is not obscure, it is very clear. If people are going to say the truth, we all know what the truth is.

A friend was saying to me if I was not sure there is no third party trying to take the rights of Lagos through this raging controversy. We all know the story of Lagos from childhood.

Even a play was staged about the beginning of Lagos last year. I just know that the truth will surface after this raging controversy because a lot of the gladiators are being miserly in some of their discussions.

Can you give clarity on some of the things you consider not to be factual among those that have been said so far?

The territory of Lagos has always been an extension of the Benin Kingdom in the sense that they used it as a passage to the port for their trading and interaction with foreigners. We all know that foreigners visited the Benin Empire long before colonialism and signing of the treaty of Lagos. This is their passageway and hunting ground.

As soon as strangers came to settle down, they would pounce on them and make them pay royalties. Like all human beings, when you settle in a place for a long time, it is expected that you will have the right of ownership.

And the foreigners were not ready to be subservient and refused to pay Isakole (royalty) and the Benin king did not take kindly to that. He sent an expedition and subjugated the foreigners and set up his own administration in form of a kingdom.

Therefore, when I say that we are purely and predominantly Benin, it is the truth. The royalty of Lagos is predominantly Benin.

But we have all intermingled and have since inter-married with people from Yoruba land and people from other places. And we are enjoying the two cultures. We are even enjoying more because we now have Igbo, Hausa and other tribes settling in Lagos. We are not enjoying the Yoruba influence alone, we are also enjoying other influences.

Prior to the institution of the royalty with Oba Ado as the first king, who were the people that the Benin met on the ground?

The Benin has always known about Lagos because they considered it as part of their territory and they used it for many purposes. And when the Awori came from Ife to settle in the areas of Lagos, the Benin quickly got them to pay royalties. Benin was landlocked but, as Benin Empire, they were interacting with people from other parts of the world.

Who are the Igbos: Igbo ancient village in America - video

Topics (Video):

•  IGBOS LIVED BEFORE ADAM!
• Elaudah Equiano - History 101
• Igbo ancient village in America
• We are the Igbos

__________________________

 IGBOS LIVED BEFORE ADAM!
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Elaudah Equiano - History 101
Chukwu Abiama - God of Abraham! Circumcision on the 8th day...
~28th March, 2017

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About Eze-Ndigbo: Eze Ndi Igbo(Nd'Igbo) in Diaspora.

Topics:

• Eze Ndi Igbo(Nd'Igbo) in Diaspora.
• Forget the Eze Ndigbo title -Deji of Akure
• Akure monarch schemes to replace Eze N'digbo with Asiwaju Igbo
• Chiefs disagree with kingmakers over Ondo monarch’s removal
• Kingmakers remove Ondo monarch over alleged abuse of office

__________________________________________

 From the stables of Obiora Ogochukwu Okafo: Eze Ndi Igbo(Nd'Igbo) in Diaspora.
Written by Obiora Ogochukwu Okafo, Abakaliki , Ebonyi state.
Email: okafooo@yahoo.com

Phone: +234 8071245923

BACK GROUND HISTORY

First of all , nature abhors vacuum. It is in recognition of this dictum that Eze (King) in Diaspora emanated to help consolidate our waning glory in contemporary history. It is a fact that more than 70% of the crème de la crème of the Igbos live outside Igboland; and that majority of them spend 99% of their lives wherever they reside. And due to lack of organization, an increasing number of their concerns and interests are lost or assimilated into other ethnic groups and countries. Therefore, Eze Nd’Igbo in diaspora is a child of circumstance meant to forestall this and to consolidate the "ebe onye bi ka o na-awachi" syndrome. The Igbo in diaspora are not unified under one umbrella and are without spokespersons wherever they live. They are therefore like sheep without shepherd. Consequently, a lot are denied them, and so, the intention of the institution, Eze in diaspora is noble.

Eze Ndi Igbo in Ghana

Eze Ndi Igbo in Ghana

Going by our history, our political and economic performance in Nigeria so far, regardless of the fact that we are the most resilient and populous ethnic group, not minding the fabricated census figures, we have not done well to befit our status. To trace the root cause of this problem, we have to go down the memory lane. Historically, we are more republican by nature due to the fact that kingship iron-grip on subjects is near absent in our tradition. Our model of administration is akin to the type the founding fathers of America envisaged, which was anchored on freedom. In this, government is seen to be best when it governs less and people grow uninhibited by the kings and queens or other institutions.

The position of the Eze Nri, the central Igbo king in our history, is more of a spiritual leader than political. He oversaw that our tradition and culture were maintained, and where it is desecrated, he sent emissaries for cleansing. Therefore in our towns, the coercive and iron-grip of kings on the subjects were lacking, rather, administration is anchored on groups and segmented according to the needs of the society . But top on the administrative ladder is the “ndi nze na ozo”: the titled men, then, age grades, masquerade groups etc., with Eze-ani and other traditional high priests as the spiritual leaders who apply the stamp of authority by hitting the “ofo” on the ground to symbolize the seal to an issue, on the accepted consensus and/or opinion. This system could not fit in well to the contemporary capitalist oriented government which is more hierarchical and personality centered, unlike our group of persons centered. And so, the administrative convenience was lacking, particularly as the society became more complex. It was on this basis that the warrant chiefs were introduced in Igboland by the colonists to synchronize with their system and that of other ethnic groups with such systems like the Hausa, the Bini, and the Yoruba. 

 Guinea Conakry Foreign Affair Recognize Eze Igbo Guinea 

Hence, Eze-ship started spreading to even the new autonomous communities being created now in different Igbo states till date. So far, the institution is still not well grounded or assimilated in most places in Igboland. That is why it is still a subject of intense context in almost all our towns. Nevertheless, the need for the existence still outweighs its absence. And so is the need for Eze in Diaspora.


IMPORTANCE OF THE EZE IN DIASPORA


FOR COORDINATION AND CONTROL:

New Yam Festival (IRIJI) a celebration of Culture Organized
by Eze Hyacinth Nwabueze Ohazulike Eze Ndi- Igbo Lagos

Enugu New Yam Festival

As a peculiar people that are so independent-minded and determined to survive; the Igbo are always on the move for greener pastures . They believe in traveling is a source of wealth making - njem nwe uba; this and their business acumen have earned them "the Jews of Nigeria." In these movements, they always believe that everywhere is home - ala bu otu, and this allows them to easily settle and contribute unbiasedly and meaningfully in the host communities they find themselves. But this, sometimes are not wholeheartedly cherished. It is sometimes misconstrued for their push for dominance. For this, the Igbo are always exposed to a lot of vagaries that endanger their individual and corporate existence. For example, the Nigeria-Biafra War and a lot of other crises that have involved the Igbos have been directly or remotely caused by this perception. Even the Federal government of Nigeria for fear of this same purpose, domination, enshrined in our constitution, the federal character and quota system, not minding the inherent dangers associated with them in retarding the developmental processes of the victims and the country; particularly in the area of education. 
These policies’ genocidal nature can be seen from the definition of genocide in Rome statute of the International Criminal Court: art:6b and c: 

Jewish scientists visit Nnewi to test ancestral connection with Igbo

~The SUN Nigeria. Wednesday, February 8, 2017.

Former President-General of the Ohanaeze Ndigbo, Dr. Dozie Ikedife, has invited Jewish scientists to carry out Deoxyribonucleic Acid (DNA) test at his hospital to ascertain the possibility about an ancestral relationship between the Igbo people and Jews in Israel.

The Jews have been carrying out the tests at Nnewi-Ikedife Hospital located along Igwe Orizu Road, Otolo-Nnewi, Anambra State.

Hundreds of people trooped out in their numbers, on Tuesday, February 7, to participate in DNA test to ascertain the validity of the claims that the Igbo migrated from that part of the world.

As early as 7.00 am people had started arriving to take part in the cell screening exercise, while a few policemen were seen in the hospital premises to ensure a hitch free DNA exercise.

While addressing newsmen on the exercise, the former president general of Ohanaeze Ndigbo, said there had been stories of Jewish/Igbo relations based on archaeological discoveries and mythology, saying he facilitated the Jewish scientist to come and prove the mythology.

He said the Israeli-Yaweh group came into the country to take a random sampling of cells from the people in the South-East for studies to carry out a DNA analysis and comparison in Houston Texas USA.

"The idea is to establish scientifically the relationship of the two groups of people. It is necessary to satisfy the curiosity and answer the question in the minds of many for quite some time.” he said.

Concerning the possible outcome of the tests, the former Ohanaeze president said: "If at the end of the day, it is confirmed that we are relations, we would remain brothers and friends, but if it proved negative we remain friends. My curiosity is based on the fact that I studied Anthropology as well as Medicine, the result of the cell examination is expected to be out in August this year."

OHANEZE: Ohaneze must reposition

Written by Obi Nwakanma
~Vanguard Nigeria. Sunday, March 5, 2017.

In January, Ohaneze Ndi Igbo, elected Mr. John Nnia Nwodo as its new President (never mind the tautology "President-General"). Not a few Igbo breathed a sigh of relief on account of the fact that Nwodo was the right sort of peg in the right sort of hole.

Let me recast a little background to the beginnings of Ohaneze as a group. But before then my source: as a young reporter in the 1990s, I visited Dr. Akanu Ibiam in Unwana, Afikpo - tracing my path from Enugu, where I'd first been directed to meet him.

He was a lean and Athletic man even then already in his 80s, and looked nothing like what I'd imagined, a "king," with all the paraphernalia of masqueradry I associated with such buffoonery in Igbo land. Dr. Ibiam wore a simple print shirt that day, and had on, not a crown, but a beret that made him look more like a French bohemian than an Igbo monarch.

And I did ask how an elder of the church of Scotland, a Presbyterian in fact, and former missionary doctor ended up as a king. It was Dr. Ibiam who first reminded me in fact that the word "Eze" did not necessarily mean "king" in the Igbo language.

"I am not a monarch in the imperial sense of the word. I am a justice of the peace, and keeper or trustee of the powers of my people in Unwana." It all began in 1970, when the old guard of Igbo political leadership, mostly former ministers of the government of the East met, first at the home of J.M. Echeruo in Enugu, in a meeting with the British Minister Lord Carrington, which set the tone for discussions on the strategic reconstruction of the East from the devastations of war.


But there was also in the background, the plans for a full political re-integration, which required that the old political guard, not long out of power return to the grassroots, regroup, and prevent the planned insertion of political subverts into the Igbo communities aimed at weakening Igbo political interests from the center.

These former political leaders of the East agreed to bid their time at their local community levels, and stand as bulwark against the political threats against the Igbo at the end of the war, in preparation for Gowon's political transition billed to commence in 1974.

10 People dead as C-River communities go to war over human head for chief’s burial

Written by Emma Una
~Vanguard Nigeria. Tuesday, January 17, 2017.

CALABAR-An alleged beheading of a young man by a chief hunter, purportedly for the burial ceremony of a high chief, weekend, led to hostilities between two neighbouring communities in Obubra Local Government Area of Cross River State, which has left over 10 people dead and many houses razed.

The conflict between the people of Ogwurude and their Oyidah neighbours began when head hunters from Oyidah community allegedly harvested the head of a young man which they intended to use in the burial ceremony of a chief.

A resident, Clement Ekpe, said: "Some head hunters chased the okada boy, who was returning from Oyidah Market with a lady and caught up with him at Ogwurude Junction. They asked the lady to run into the bush, killed the boy and cut off his head.

"When the lady got home and narrated what happened, some Ogwurude youths rushed to the junction, where they found the headless body of the young man. They followed the bloodstains on the road to Oyidah community.


"They informed Oyidah's Village Head about the incident and asked that those who carried out the act be brought out and handed over to the police.

"However, the Village Head could not produce the perpetrators and that led to a reprisal attack that night from the Ogwurude people."

Another source, who could not confirm the exact number of people killed in Oyidah, said as many as seven people died, but that two persons from Ogwurude were killed in the fracas, while many houses were set ablaze in both communities.

Mr. Jude Ngaji, Cross River State Security Adviser, said peace had returned to the feuding communities with security operatives deployed to the area, while efforts are on to hold meetings with leaders of both communities to find lasting solution to the conflict.

Secrets of Ozo title

Written by Aloysius Attah, Onitsha
~The SUN Nigeria. Wednesday, December 7, 2016.

- Why Enugwu-Agidi Ozo titleholder must live in affluence, keep money for burial

Across the length and breadth of Igboland, Ozo title is a major symbol of prominence. The title-taking event is typically organized with an abundance of yam, meat, wine and other staple foods, all of which symbolize prosperity in the Igbo culture.

A close observation of the Ozo title-taking ceremony across the states of the South-East geo-political zone gives one an opportunity to see the slight variations in the ways the several communities organize and manage the auspicious event.

Igbo culture is not a straitjacket one that is made up of meaningless rituals.

The Igbo believe in customizing and personalizing their culture. That explains the variations seen in the ways the several communities handle their Ozo title-taking event.

Typically, for an Igbo man to become an Ozo titleholder, he must be wealthy. This gave rise to the Igbo saying that "Ichi ozo bu maka ndi ogadagidi," meaning that taking the Ozo title is an affair for the high and mighty.

Daily Sun was at Enugwu-Agidi community in Njikoka Local Government Area of Anambra State recently to witness the Ozo title taking ceremony of four brothers.


Though the Ozo title taking is such a money-consuming ceremony, the Nwakwo brothers: Olisaemeka Nwankwo, Ugochukwu Nwankwo, Tochukwu Nwankwo and Chukwuma Nwankwo, did not only host the entire community, but Chukwuma upped the ante when he also initiated his three little sons into the clique, bringing the number to seven.

It was a day the people of Enugwu-Agidi community will not forget in a hurry even as the newly initiated Ozo title holders said they have no regrets doing that since "they have arrived and also did what their late father once did."

At the compound of the Nwankwos, festivities were at a high pitch with dancers, musicians and other entertainers thrilling the audience even as the Ozo titleholders were busy enjoying their entitlements.

As the ceremony got underway, Ozo Fred Onubogu in a chat gave an insight on steps an aspirant for the Ozo title has to take before joining the exclusive league:

"I am an Nze na Ozo title holder too, and what we are doing here is spectacular because it is not easy for one family to produce seven Ozo title holders in one day. The bill is more than N8 million. Before they are initiated, each one of them must deposit N1 million in the bank, into the Ozo title holder's account. This is for security reasons in case of any eventuality because if an Ozo man happens to die, you don't have to go and start borrowing money. We don't suffer to give the last respect for a departed Ozo member in Enugwu – Agidi because the budget has been taken care of while the person was alive. Planning it in this form saves a lot of high blood pressure for the family members of the departed Ozo man.

Throwing lavish party for the dead

Twitter @okeyndibe
~The SUN Nigeria. Tuesday, December 6, 2016.
I have said this before: One of the hardest tasks is to predict how Nigerians would react in any given situation. We are a perplexing bunch, able to defy the most skilled pontificator.

Imagine, then, my constant frustration. As one who has written for years on Nigerian affairs, I am often asked-both by audiences in Nigeria and abroad-to pronounce on the likely turn of events in my country of birth.

Often, in a mood of humility, I give the only response that makes sense. I confess that I don't know. I tell the inquirer that Nigeria is a puzzle, a phenomenon whose behavior no human can anticipate or predict with high confidence. Sometimes, when I speak in this vein, I provoke laughter in the audience. Those listening to me appear to think I'm joking, and if not speaking in jest, that I am a man who has cultivated great modesty.

They seem to believe that my plea constitutes evidence of an expert deliberately posturing as an ignoramus. At any rate, they regard me as one who is possessed of insights he would not-for whatever reason-share.

Of course, it's not always that I hearken to the inner voice of wisdom. Sometimes pride kicks in, and I succumb to its temptation. I seek to leave the audience with the impression that I know what I don't know. Fueled by a particular sense of vanity, I venture forth with a categorical statement on how a particular matter would play out in Nigeria. I go to town. I weigh in; I play prognosticator; I make declarations.

In effect, I put on the mask of an expert (a being who, according to a joke my father-in-law relished telling, is somebody who can mislead you with confidence). When seized by that urge to play an expert, I wont to tell an audience that, given a set of circumstances, this or that was bound to happen in Nigeria.

Yoruba Obas’ crowns: The mystic, the taboo

~Nigerian Tribune. Tuesday, July 19, 2016

Aside the long staff and horsetail, one important paraphernalia of Yoruba traditional rulers is the crown which affirms and also asserts the monarch’s authority. TUNDE BUSARI, in this piece, examines the history, significance and the making of the crowns.

There are different Yoruba versions of the history of Yoruba Obas’ crown. What the versions, however, share in common is their acknowledgement of the primacy of Ile-Ife as the source of the crown from where other Obas received theirs.

The Olugbo of Ugboland, Oba Frederik Obateru Akinruntan would always declare that his town, which migrated from Ile-Ife, owns the first ancient crown.

Although his claim is open to debate given the fact that Oduduwa, the progenitor of Yoruba race is regarded as the first to wear beaded crown, Oba Akinruntan says his crown predates the arrival of Oduduwa to Ile-Ife.


Regardless of the side the argument swings , the crown is an important insignia of the stool in Yorubaland.

It comes in two types. One, Are Crown, regarded as the ancient one, is worn only by the Ooni of Ife. It is put at coronation and on annual basis. It is also called Adenla and conically shaped and attached with heavily beaded veil that covers the face of the Oba.

According to the Alayemore of Ido-Osun, Oba Aderemi Adedapo, the Are crown is a supreme crown which spiritual essence cannot be over-emphasised. Until certain sacrifice is made, it is not put on the head of the Ooni.

Tension in Anambra community, as Igwe-nominee dies 2 days after nomination • Community in court

Written by: Suzy Oruya -Onitsha
~Nigerian Tribune. Thursday, June 23, 2016

A radical lawyer and the immediate past President-General of Utuh Development Union in Nnewi South Local Government Area of Anambra State, Mr Emeka Aghanonu has dragged the leadership of the town union to an Nnewi High Court, following the death of the Igwe-nominee two days after his nomination and what they alleged as a breach of the community's constitution.

When the matter came up on Monday, before Justice O. M. Anyaechebelu of Nnewi High Court 1, the plaintiff told the court that the matter before him was predicated upon the fragrant abuse of office and breach of the town's constitution by the incumbent president of the town in the process of selection of their traditional ruler.

In a 33-paragraph affidavit in support of his originating summons brought to it, and pursuant to order 3 rule 6 laws of Anambra State, among other things, for a declaration, that nomination of members of selection committee of the new Igwe/Obi of Utuh by officers of the union and chairmen of various villages is inconsistent with the provision of Utuh Development Union constitution and therefore null and void abnitio.

"That it is the right of the Central Representative Assembly or Annual General Assembly in any of their various meeting to nominate two members each from the three quarters of the town: namely Enugwu, Amakom and Ebenator as the members of selection committee of a new Igwe/'Obi of Utuh and not officers of the union or the village chairmen, or any other person or group among others."

In his reply, the defence council and the Legal Adviser of Utuh Development Union, Mr Charles Elodi, told the court that he had a preliminary objection, but the plaintiff denied report of service.

The presiding justice, at this juncture, directed them to go and complete their report of service, saying all motion and interlocutory injunction or motions should be taken together and adjourned the matter till 13, July 2016 for continuation.

How Igweship tussle is ravaging Igbo communities

Topics:

• How Igweship tussle is ravaging Igbo communities
• Olubadan's intervention fails to resolve Igbo leadership crisis

_________________________________

How Igweship tussle is ravaging Igbo communities
Written by Chidi Nkwopara, Nwabueze Okonkwo, Chimaobi Nwaiwu, Peter Okutu, Chinenyeh Ozor and Ugochukwu Alaribe
~Vanguard, Nigeria. Wednesday, May 18, 2016

Most communities in the five south east states of Abia, Anambra, Ebonyi, Enugu and Imo are currently experiencing crises over selection or election of their traditional rulers known severally as Eze, Obi, Onyishi or Igwe, investigations by the South East Voice have revealed.

It was learned that although the roles of traditional rulers were not properly defined in most of the over 1000 communities in the zone, the selection of monarchs had become so contentious that it was the number one divisive problem in the five Igbo states.

Like the popular Oluwale Market in Lagos State, where all types of fake certificates are printed and sold to would be buyers, traditional ruler-ship in Igbo land has been so bastardized that known criminals now bear the certificates.


The various governments treat traditional rulers or Igwes like civil servants. Most of them are made to stay on the roads for hours with school children, waiting for visiting government functionaries under the sun. The traditional stool is not given on merit but the party you belong to or the people you know in government, hence the acrimony in most of the communities in the South East over the issue. In all, over 40 percent of the cases in various courts in the five states are related to chieftaincy disputes.

IN THE BEGINING

Apart from warrant chiefs appointed by the British colonialists mainly for the defunct Eastern House of Chiefs, only very few communities had traditional rulers in Igbo land before the late seventies as the people had various ways of governing themselves. Among such communities included Onitsha, Aro-Chukwu, Nri, Igbo Ukwu, Awka, Awka Etiti and Aguleri.

In Enugu Ezike which has a distinctive tradition in Igbo land, the oldest man in the area was the Onyishi or traditional ruler as the people practiced gerontocracy. It is only in Enugu Ezike that people do not kill themselves to become the Onyishi as people in the same age are aware of each other’s ages. In cases where ages of men were disputed, they had traditional ways of settling same instead of resorting to the courts or self-help. The eldest woman in any community also becomes the Ede Umuada.

4 amazing folktales told by the Igbos

Written by Ndem Nkem

~Vanguard, Nigeria: Ndem Nkem is travel/tech writer @Jovago. 

The eastern part of Nigeria largely occupied by the Ibo tribe, is rich in culture, customs and traditions and one of the tenets that has survived the rage of civilization and modernization is the art of storytelling. Interesting and educative folktales which have been passed down from generations to generations from the 'ancestors' are told to children in the bid to preserve the norms and culture of the tribe, imbibe good morals and instill the spirit of communal love amongst members of their society.

These Igbo folktales which paints colourful pictures of spiritual life and traditional aspirations are regarded as fictitious, incredible, mythical and totally removed from real life situations. However, with regards to their functionality, these folktales exhibit elements of truth that translate into realism.

Jovago.com, Africa's No.1 online hotel booking site offers 4 common traditional folktales you should seek to hear while visiting eastern Nigeria.

Obaledo

Usually accompanied with a song, this folktale tells of a young pretty girl who meets a great misfortune due to her defiance and decision to disobey her parents.

Set in a time when demons and spirits roamed around villages, the girl called "obaledo" was instructed by her parent before embarking on their trip, to remain within the confines of their home and eat just yam and snail when hungry. The parents asked that she roast the yam first before the snail, as the snail would eventually quench the fire. Unfortunately, the girl, being greedy and having a strong lust for meat, roasted the snail first and fire went off. Still hungry, she set out of her home, in disobedience to her parents, to get a matchstick from neighbors. On her way, she encounters a demon that steals her beauty and leaves her with his own ugliness.

The King's Drum

This story tells about a greedy tortoise who ends up trapping himself in his own greed. The tortoise, envious of a rich king who had a drum that would produce food and great wealth each time it was beaten, set a trap for the king's wife, and when she fell for it, he demanded the drum as his only compensation.

Preventing the denigration of Igbo native religion

Written by Emefiena Ezeani

~The SUN, Nigeria: Fr. Ezeani is of the Faculty of Humanities and Social Sciences, Federal University, Ebonyi State

LET us reason together: 

Because our African cul­tures (names, languages, beliefs and practices) are different from European cultures, the Europeans tagged most of our cultural practices, beliefs, and elements ‘pagan’ and devilish. Since this errone­ous knowledge has been transmitted from genera­tion to generation, today in Igbo land things are falling apart with brothers fighting against broth­ers in the name of God and religion. In this dis­course, we shall look at the Igbo Christians and the idol-war currently going on in various parts of the Igbo land. We shall take idol to mean any­thing that is capable of menacing a people, that is, something that can endanger the welfare of a people or community. Idol can also mean a sculp­ture or moulded object of a spirit (Chi) which we can call a religious idol.

In contemporary Igbo society, there are a num­ber of things which threaten the welfare and life of many people in society. These include cor­ruption, deception and selfishness of the politi­cal class, daily intimidation and extortion of the already impoverished bus-drivers and Banye-transport riders (Keke) by different Nigerian law-enforcement agents, deception and robbery in God’s name by different ‘Men of God’, embez­zlement of the Church’s money by various min­isters of religion, establishment of fake Miracle Churches where gullible people are hoodwinked and robbed of their money by ‘Men of God’ (some even have private helicopters), cheating, calumny, lying, envy, wickedness and glaring acts of injustice by different ranks of Christians and their religious ministers. All the above come under what I call social destructive idols.

Under religious idols, we have spirits with var­ious names according to geography, such as Udo, Ọgba, Ikenga, Idemmili, Amadiọgha, Ogwugwu etc. Contrary to the views of most Christians, for the Igbo native religion theologians, these (small) spirits are spirit-servants of Chi-ukwu (Chuk­wu), the Great Spirit. For Igbo ancestors, they are simply spirits and God’s agents and not gods Only Chukwu is both Spirit and God (Onye-okike). The ‘idols’ (images) which represent these spirits are mere representations or symbols of them and noth­ing more, as a picture of one’s mother is simply a picture/representation of her and not one’s mother. Why are Christians from various parts of Igbo so­ciety investing so much time, human and material resources waging war against religious idols? There seems to be two explanations for this.

Blasts from the past

Culled from The Nigeria Nostalgia Project

By Kehinde H. Thompson

Bedingfeld's Narrative of a Journey from Lagos to Odé

My object in visiting Odé was to ascertain the feelings of the King with regard to the war waging between the Egbas and Thaddans, and also to induce him to keep the roads open through his country in the event of our sending messengers to Dr. Baikie, on the Niger.

I had a special invitation to go and visit him, and as, with the exception of the Rev. Mr. Champneys (a Wesleyan minister), he had never seen a white man, the present was considered a good opportunity for accepting it. I took with me Lieut Dolbin, of H.M.S. Prometheus, and my interpreter.

We hired a canoe at Lagos, and started at 10 p.m. on the 12th January, hoping to reach Egine Market (a distance of about 35 miles) by noon the next day. I had arranged to meet Tappa and some other chiefs of Kosoko's, and hold a palaver with reference to the affairs of the market.

We experienced a strong head-wind, however, and did not arrive at our destination until 4 p.m., when the chiefs had given us up, and left for an extensive farm of Tappa' s, on the opposite side of the lagoon.

A messenger was at once sent over, and we soon saw the large war canoe of my old friend dashing across for the landing.

We started at 8 a.m. the following morning, notwithstanding a serious engagement had taken place a day or two before with an adjoining hostile tribe, which had plunged the whole community into mourning.

Our party consisted of Lieut. Dolbin and myself on horses, and Mr. Turner in a hammock, the interpreter, William Jones, and six carriers with the luggage. Our course was at first about north-east, and lay though forest-land extensively cleared, and dotted with villages.

About, noon we came to the large village of " Omu," where an unfortunate affair happened that will be perhaps worth relating, as it might have put an end to our journey, and probably our lives.

We halted here under the " Bay tree " (to be found in the centre of most African villages), when some men passed, having on their heads pots of palm wine. My thirsty carriers requested me to purchase some for them, which I consented to do, and they hailed the men to stop.

This, however, they did not seem inclined to do, and the King's messenger, who was with us, possibly wishing to show his importance, ran after them, and caught hold of one of the pots. The owner immediately drew a sort of short sword, and made a cut at him.

The blow was evaded, and nothing more would have occurred, had not one of our carriers, in an excess of zeal for the dignity of a royal messenger, cut the man down.

* photo from In Africa's forest and jungle; or, Six years among the Yorubans by Stone, Richard Henry (1899)

Narrative of a Journey from Lagos to Odé, the Capital of the Íjebu Country, in the month of January, 1862

Journal of the Royal Geographical Society of London, Volume 33

Read, April 27, 1863

Igbo: stacks of yam in a barn. Date 1939

© The Trustees of the British Museum

Why Brazilians Are In Love With Yoruba Culture

~The Guardian, Nigeria.

SINCE his coronation, on December 7, 2015, as the Ooni of Ife, Oba Adeyeye Enitan Ogunwusi Ojaja 11 has become a famed subject people, within and outside the country, desire to associate with, thereby turning the royal stead and the sprawling city of Ile -Ife, Osun State into a Mecca of some sorts with the latest visitors being the Brazilian team led by the country's Consul – General to Nigeria, Maria A. Figueiredo.

This visit was like no other as it had the trappings of a historical and cultural renaissance of sort, spiced with the reconnection of the historical and religious affinity between the Yoruba race and Brazilians and rich cultural and musical performance by Otunba Wanle Akinboboye's Atunda Entertainment.

Figueiredo disclosed how delighted she was to be at the palace of the Ooni and describing her coming as home coming. "I am happy to be here. In Ile-Ife, the cradle of civilisation and the source of Black nations which Brazil is harbouring the largest concentration of blacks in the world apart from Nigeria. My coming here is not accidental. It is a home coming. Which I sincerely believe has been destined by the Lord Almighty.''

Then she went down memory lane: 'It will interest you all to note that Brazil was colonised by Portugal which forced on us its religion which is Catholicism. Apart from this, the other major religion which we practiced in Brazil is African-traditional Belief which emanated and was traced to Ile-Ife. Majority of us are Catholics, but all of us still have our traditional identity. For me, I am an Osun worshipper. And I am in Ile - Ife, the source of the world in State of Osun."

Although she used the occasion to render profuse apology to the Ooni and his people for the evil of the slave trade, she, however directed attention to the positive side of it. "I have to apologise for the fact that it was the slave trade perpetrated by our people that led to the dislocation and turned some of the Yoruba into citizens of another land. However sad this story is, but it has turned to another positive advantage to the history of the world in terms of race interaction, networking and spread of cultural heritage and values.

Ojukwu led us to clear Nnewi evil forest - Igwe Orizu

The many colours of the Ofalla festival

Chief Nwafor Orizu (middle)

The foremost educationist and a former president of Nigeria, Chief Nwafor Orizu, of blessed memory, was an Nnewi man. At a time many of the communities across the country can not boast of a single motor car, the town already had a multi millionaire in the person of Chief Ohukwu whose luxury car was used to convey the visiting Queen of England round the country when she visited Nigeria many decades ago.

Nnewi is made up of four quarters, Otolo, Uruagu, Umudim and Nnewichi, with each of the independent but interrelated communities in the town having its own Obi. Otolo-Nnewi, however, produces the paramount traditional ruler of the town in the Orizu royal family. The succession system is hereditary which automatically removes the tension and acrimony associated with installation of a new king in Igboland in particular and Nigeria in general. It has insulated the kingship from opening it up for the highest bidder.

When destiny beckoned on Igwe Dr Kenneth Orizu 111 to mount the throne of his fathers 52 years ago, it was obvious that the man with the Midas touch would turn things around in the then sleepy community. Igwe Nnewi was instrumental to the establishment of the Nnewi main market after the idea was mooted by Dim Chukwemeka Ojukwu(Ikemba Nnewi) of blessed memory. The paramount traditional ruler also played a pivotal role in the industrialization of the town as he single-handedly carried the gospel of transiting from buying and selling to the setting up of industries to the affluent ones in his town. He assisted many industrialists to get land for the smooth take off their outfits.

The royal father, while talking about his staying power, said: " It was God that helped me but then I worked very hard because I knew that if I must break the poverty circle, I must work very hard. I was ready to do just anything with my hands even if it was laboring to make money for myself. My salary was less than nine pounds when I joined Outlook Newspapers but it rose to 52 pounds before I left in 1962." Orizu was instrumental to the bringing of electricity, post office and an educational institution to Nnewi which today has assumed the status of a city.

AGULERI The Holder Of OVO NDIGBO

First published on Aka-Ikenga.com: 3/6/2007, 1:18 PM Western African Time
By Duru, Blessing .O.

Who are the Ndigbo?

One who does not know where he or she comes from can never know where he or she is going.
Likewise, he or she who is ignorant of yesterday can never do well tomorrow.

Every Yoruba or Hausa child you ask about his origin will tell you about Oduduwa and Abuyazid respectively, and also tell you where they migrated from. On the contrary, an Igbo man or woman will know who colonized America, where the people came from but is ignorant of the origin of the Igbo people. Worst of all, our so-called great historians are yet to reach agreement on the origins of the Igbo people. Some of them even went as far as accepting the white man’s distortion of Igbo spellings like Awkuzu (Okuzu), Onitsha (Onicha) etc. Our people are not yet ready to sit up and work. This attitude has led to three different schools of thought as regards the Igbo origin.

One school upholds the Igbo homeland hypothesis. They maintained that the areas identified as the primary core of the Igboland comprises Nri-Oka, Olu, Owerre and parts of Okigwe. They claim that it was from the heartland mentioned above that different people migrated to various present day Igbo.

It is unfortunate that the Aro people subscribe to this view. They forget that what we have is the “Eri-aka in Aguleri till date and not Nri-oka. They also forget that the Aro were unknown in history until the era of the Atlantic slave trade due to the regrettable role they played as middlemen.
According to Idigo A.C., the Aro claim to have been founded in a meeting place between the Igbo and the Ibibio. If the Aro was founded at a meeting place between the Igbo and the Ibibio, it then means that the Igbo nation already exist before the emergence of the Aro. Surely, no son begets the first son before his father.

Another school of thought traces Igbo origins to the Niger/Benue confluence. In other words the Igbo migrated from the said area. The attribution of Igbo origin to this area is mainly based on the linguistic theory that all who use the kwa language like the Igbo, Yoruba, Idoma etc are from the same area. This theory is no longer tenable. In fact it is dying gradually.

A third and probably the most popular school of thought is that which holds the Eastern hypothesis which suggests that the Igbo people migrated from the East. 

They identify the lost tribe of Israel with the Igbo people. Thus Ezeala, J.O.C. Asserts that “the Igbo are a section of the tribe of Juda who in 718 B.C. left Israel when idolatory was imposed on the Israelites by king Salmauazar of Assyria. They left for unknown destination in search of a place to worship the One, True, Holy God and in 638B.C. Arrived in this part of Nigeria where we now live”.
As recently as October 10, 1995 some Israeli officials paid a two-day visit to the ancient town of Aguleri in search of the lost tribe of Israel (Eri) who was supposed to be the fifth son of Gad, the son of Jacob. These visitors were taken round the town. They said that most of our customs and the names of certain monuments were similar to theirs. Special mention was made of the Obuga in Aguleri which they have and called Obugad in Israel. This is a place built by Eri in order to immortalize the name of his father Gad. This palace is in Aguleri till date. You can visit Aguleri during the greatest festival in Aguleri called Ovala. This visit made by the people of Israel added credence to the above school. The Ndigbo therefore are the Jews in diaspora.