IDOHA TOWN
By Barr. Ariogba Pius
INTRODUCTION
ORIGIN
This present Idoha Autonomous Community of Igbo Etiti L.G.A of Enugu State of Nigeria sailed through pathetic history from Ukehe and their mercenaries – Abriba and Igala warriors. Idoha is an indigenous town of Igbo Odo1 under Nsukka District prior the colonization of Nigeria. The first known father of Idoha was late Mbiaraka who was married to Lolo Ugwunye. That Mbiaraka was the son of Ugwu Odulaga whose origin was not recorded.
ORIGIN
This present Idoha Autonomous Community of Igbo Etiti L.G.A of Enugu State of Nigeria sailed through pathetic history from Ukehe and their mercenaries – Abriba and Igala warriors. Idoha is an indigenous town of Igbo Odo1 under Nsukka District prior the colonization of Nigeria. The first known father of Idoha was late Mbiaraka who was married to Lolo Ugwunye. That Mbiaraka was the son of Ugwu Odulaga whose origin was not recorded.
LOCATION
Idoha town during Nigeria colonization and on independence is North of Enugu Urban, South-East of Nsukka Urban, and East of Aku Diewa community. Idoha had common boundaries with these communities as at that time; Umulumgbe and Umuoka in Udi L.G.A, Onyohor, Ikolo, Ohebe-Dim, Umuna and Umunko in Igbo Etiti an Ugwugo-Nike now in Enugu East L.G.A.
Late Mbiaraka, the first known father of Idoha had two males – Ugwuagu and Awoke who raised six and three males respectively who in turn gave birth to the fathers of the present eleven villages of Idoha autonomous community. Ugwuagu and Awoke were the forefathers of the two quarters of Idoha Ugwuagu Idoha and Ezi-Idoha.
Ugwuagu’s children include Dimu and Eze. Dimu Ukwu produced Ekumere Omeji (Amobo) Ozo Umualeke and Amudara while Eze produced six sons. The lineal of dimu ukwu are called Umu Dimu while those of Eze are called Umu Eze Muru Umu Eze.
Late Ozo Umualeke gave birth to Efoke, Onyika and Ibule. The six sons of Eze sprang up into these villages: Ndi Odoegbara. Umunee, Ndi Ekele Efuru, Ndi Amuufoku, Amainyi and the present Uwani that partly survived the fatal Abriba and Igala wars that befell her. Awoke the first father of the present Ezi-Idoha produced these sons: Ikpagu Eriomu, Odekeomaga and Uwuoekwo. Amuugwu was carved out from Ikpagu while Awoke Ogele was from Odekeomaga; these were spear headed by Late Odoiyi Aleke and Okpanku Nwugwu supported and approved of by the then Eziyi and Opuadaraghi2. The comprehensive villages of Idoha then were:
1. Amobo 12. Ibule
2. Odekeomaga 13. Amainyi
3. Efoke 14. Amudara
4. Uwani 15. Amuugwu
5. Onyika 16. Awoke/ogele
6. Ikpagu 17. Ekemgborie
7. Umuokwo 18. Nsiokanyi
8. Ndiodoegbara 19. Odonwaruka
9. Umunnee
10. Amufok/Odi eteUwani
11. Ekele Efuru
Idoha town during Nigeria colonization and on independence is North of Enugu Urban, South-East of Nsukka Urban, and East of Aku Diewa community. Idoha had common boundaries with these communities as at that time; Umulumgbe and Umuoka in Udi L.G.A, Onyohor, Ikolo, Ohebe-Dim, Umuna and Umunko in Igbo Etiti an Ugwugo-Nike now in Enugu East L.G.A.
Late Mbiaraka, the first known father of Idoha had two males – Ugwuagu and Awoke who raised six and three males respectively who in turn gave birth to the fathers of the present eleven villages of Idoha autonomous community. Ugwuagu and Awoke were the forefathers of the two quarters of Idoha Ugwuagu Idoha and Ezi-Idoha.
Ugwuagu’s children include Dimu and Eze. Dimu Ukwu produced Ekumere Omeji (Amobo) Ozo Umualeke and Amudara while Eze produced six sons. The lineal of dimu ukwu are called Umu Dimu while those of Eze are called Umu Eze Muru Umu Eze.
Late Ozo Umualeke gave birth to Efoke, Onyika and Ibule. The six sons of Eze sprang up into these villages: Ndi Odoegbara. Umunee, Ndi Ekele Efuru, Ndi Amuufoku, Amainyi and the present Uwani that partly survived the fatal Abriba and Igala wars that befell her. Awoke the first father of the present Ezi-Idoha produced these sons: Ikpagu Eriomu, Odekeomaga and Uwuoekwo. Amuugwu was carved out from Ikpagu while Awoke Ogele was from Odekeomaga; these were spear headed by Late Odoiyi Aleke and Okpanku Nwugwu supported and approved of by the then Eziyi and Opuadaraghi2. The comprehensive villages of Idoha then were:
1. Amobo 12. Ibule
2. Odekeomaga 13. Amainyi
3. Efoke 14. Amudara
4. Uwani 15. Amuugwu
5. Onyika 16. Awoke/ogele
6. Ikpagu 17. Ekemgborie
7. Umuokwo 18. Nsiokanyi
8. Ndiodoegbara 19. Odonwaruka
9. Umunnee
10. Amufok/Odi eteUwani
11. Ekele Efuru
Idoha in her maiden days possessed her markets, forests wilderness and juju (Ekawos)3. Nkwo Idoha market use to hold outing of Ozo and other titles. Afor Idoha market was situated at the present day Ugwuawarawa now acquired by Amadim and Umuofiagu Ukehe. Idoha performed child market outing.
Nwotovo square where children’s new teeth ceremony is performed till today, final funeral ceremony outing is done till date and Ekawo masquerade outing – Otiagbaja is performed. This tradition empowers Ekawo to enter cocoa yam farms while parading when it descends from its abode. Eke Idoha market was situated at the present Orinaudu community Secondary School, Uwele – Ukehe. It was then called Eke Nkaa. Apart from the normal transaction, Idoha celebrate Efuru feast there. It was later shifted to Ukwuofo when Uwele-Ukehe pressed Idoha during her sporadic expansion. There was Orie Idoha market situated at Odo akpu’s premises where child outing ceremony was done today. Idoha had these wildernesses Owere-Uwani, Upata Uzonga, Ibule, and Onuogu. She also had these forests – Ofia Uwani, Ofia Odoabosi, Ofia Odombiaraka and Ofia Odoakpu.
Idoha also had the following: Ekawo – juju masquerades, but are now owned and moderated by Ukehe people; Odo Okukoro Ugwuodulaga; Odo Mkpu; Odo Igwugwu; Uroko Ibule; and Erimoke were disposed by the Umuofiagu. Odo Mpuuke; Odoaga; Uroko Obuchiri; Otobute were disposed by the Uwelle-Amakofia.
Idoha had and have the following forests:
1) Ofia Umu Ani Idoha, which is, situate in Ugwuagu Idoha. It contains six ancestral stone stools on which each of the six village elders sit on convention
2) Ofia Uwani Ugwuagu, which demarcates the present Uwani Idoha from Uwele-Amakofia
3) Ofia Odo Abosi, Amaibule which demarcated Amaibule from Umuofiagu and where Odo Abosi juju resides
4) Ofia Efuru Idoha, which demarcates Ezi-Idoha from Uwele-Ukehe, Onyohor and Umuoka
5) Ofia Odo mbiaraka where Odo mbiaraka juju activities were being performed. It separates Idoha from Uwele-Amakofia. It is greater part has been re-claimed by Uwele-Amakofia.
Idoha had and have the following hills;
Ugwu Udoo; Ugwu Ikpogwu; Ugwu Awarawa; Ugwu Ekenka and Ugwunwode. She have these wilderness – Owere Uwani; Ibule; Agu Elu; Upata Uzongwa and Owere Ugwu. Idoha have Udoo and Efuru off streams. Idoha town before the first republic comprised of twenty-four distinct villages, but the Igala wars of expansion and Abriba (hired) wars led to the extinction and migration of thirteen (13) populace villages in these proportions:
Ugwu Udoo; Ugwu Ikpogwu; Ugwu Awarawa; Ugwu Ekenka and Ugwunwode. She have these wilderness – Owere Uwani; Ibule; Agu Elu; Upata Uzongwa and Owere Ugwu. Idoha have Udoo and Efuru off streams. Idoha town before the first republic comprised of twenty-four distinct villages, but the Igala wars of expansion and Abriba (hired) wars led to the extinction and migration of thirteen (13) populace villages in these proportions:
Idoha was represented in community council meeting last by Late
Uzongwa who later delegated it to Late Chief Michael Ozeme as it
disturbs him (Uzongwu) in his voluminous farm works. It is late Ozeme
who released it to Late Chief Odo Nwokolo in whose royal family it
remained until autonomy was granted to Idoha in 2002 by the Chimaroke
Nnamani’s government in Enugu State.
It was Abriba wars, which was launched by Eze Nike against Ukehe people who refused paying royalties to him that reduced the thick population of Idoha. The consequences of the wars are that Ukehe people – especially Uwele-Amakofia and Umuofiagu took over most land and landed properties of Idoha and habit them till date. They also took over the rulership of Idoha and annexed Idoha into Ukehe community whereas Ukehe migrated from Ojebeogene in udi local government; hence the local authority school of Idoha was converted to community primary school Idoha/Ukehe
Late Chief Michael Ozeme, Isiani Nwugwulegwu and Ugwuutori represented Idoha in the Opi customary court, which had jurisdiction over Idoha then. Late Agunawaedu was then a court bailiff while late chief Odouwa Adighi was a (P.W.D.) Public Works Department Staff representative of Idoha community.
Chief Gabriel Isiani was the first indigenous local councilor of Idoha carved out under late John Nwodo. He is one of the first three councils created then as two chances were allocated to Ukehe. Idoha underwent through terrible drills to obtain her autonomy as a community. The merging of Idoha town with Ukehe came out of denial of her due shares from government allocations at the Igboodo customary court, then headed by Odoegu Nweze Nwamusi of ohebe-dim. Consequent upon that, Idoha took haven in Ukehe to ensure proper sharing of resources. Idoha made several peace demonstrations to regain her autonomy from Ukehe, but the near optimistic drive was foiled by Late Okpanku Nwobisi and Late Opuadaraghi both of Ezi-Idoha quarter who opposed separating Idoha from Ukehe by claiming the both towns operate same culture and traditions, and that Ukehe and Idoha is one community as Idoha is a village under Ukehe. The second attempt to liberate Idoha from Ukehe was led by Late Chief Elias Nnabuchi who vied to rule Idoha on separation. That move was foiled by the leaders of Umuodekeomaga, Umuokwo and Umuawokeogele villages. They wrote protest letter opposing the separation prior the separation slated day.
It was the second move that gave rise to the false history that Idoha migrated from Edeobara Nsukka. Late chief Elias Nnabuchi propounded that credible but false history just to distinguish the origin of Idoha from that of Ukehe and to accelerate their separation. The thrust that broke the camel’s back was the move made by the Idoha Development Union led by Eze Christian (then Chairman) and Late Dr. Emmanuel Onwura Aneke (Secretary). The Idoha development union is able to achieve autonomy for Idoha community under the chairmanship of Late Prince Nnabuchi Gregory and Aleke Godwin – Secretary. They won it with the help of Chief Clement Nwokolo – (Nkeamedoego ozo) presided over by the Enugu State Local Government and Chieftaincy Affairs Commission.
The first traditional ruler of Idoha was coronated on 31st December, 2002 on H.R.H Igwe Christian I. Eze (Ezeoba I of Idoha) and his cabinet chiefs were inaugurated in August, 2003 with chief Ikpa Aaron as he prime minister and chief Okoro Malachy as their secretary. The history of Idoha community is incomplete without referring to the famous Efuru Idoha goddess deity. Efuru was redeemer deity that came to Idoha from Abbi Ugbele in Uzo-uwani local government. It was a sister to Isieke, and Adada ugbele. The deity in human form first stepped into Ugwuoga Idoha quarter. Its shrine was within the premises of Odo agbara juju while its stream sources were at Obieze Nwele of Umueloke village. She vacated Ugwuagu Idoha because women and children washed utensils inside its flowing stream. She again settled at Mkpuuke while her stream flew through ndi Odo Ukwuakpu (now Uwele-Amakofia-Ukehe). Here she was chased aware with millet grains which the deity forbades. She moved up to Ugwu-Amakofia Ukehe to seek joint venture, but Ugwu Amakofia refused her accommodation in Ukehe. It is from there that Efuru diverted towards Ezi-Idoha through eke Nka or Agu Nkwo (Now Orinandu Secondary School, Ukehe). Obi-Oche Nwezugwu of Umuoberu Uwele-Amakofia chased Efuru away as she had feaces all over her body. They used millets to scare her away.
The people of Uwele-Ukehe laughed at Efuru because she has faeces all over her body. They deity gave them bumper harvest of melon and vegetables. (over which they fought off killed themselves). Efuru finally settled at Umu Ikpagu village of Ezi-Idoha. Her first chief priest was Late Odekealumu whom Efuru first visited. Late Odekealemu (Eziyi) and his wife were the first worshippers of Efuru at Ezi-Idoha on eke and Afor days at her shrine (Onuala) later Okungo joined.
Efuru on her formal settlement at Umu Ikpagu, Ezi-Idoha decided to torment those that refused her settlement with down-pour and flood. However, she, Efuru seriously warned Odekealumu, his wife and his brother, Okuugo not to wake up early, as havoc will ravage their environs. It rained dogs and cats that night and flood flushed away villages around Ezi-Idoha. The most affected area was Ndiamezi of Ezi-Idoha which was the thickest populated area was totally wiped off (Now Odoaga area of Uwele-Amakofia). Okuugo violated the deity instruction and woke up earlier with the fear that last night flood had flushed Odekealumu and his wife. He moved about a kilometer round his residence and traditionally acquired vacated lands. It was when he became tired that he decided to check Odekealumu and his who acquired very little portions of land, hence the Umuilokpagu lacks land till date.
The second Eziyi was Okoro Nwodo who batched his clothes with cane wood solution. Ugwulegwu Nwodo was the third Efuru priest. He was the priest that introduced worshipper’s troop Efuru shrine for protection. Late Ugwu Agala Nwodo was the fourth Efuru priest. He was accused of human sacrifice to the deity. The fact of that allegation was that Efuru deity took vengeance for her worshippers maltreated by others. She also took against peoples that kill an Idoha indigene outside war front. The offenders of Efuru deity on notice tried to appease her by offering their daughter(s) as wife(s) to the deity. The first female offered to Efuru as such was Late Miss Eketa Nwefuru of Umuofiagu, Ukehe. Itanyi Nweziyi was the fifth Efuru Chief priest. He was followed by Late Odoobugini Nweziyi. Late chief Ngwu Nwejim was the seventh chief priest of Efuru. He was the most wealthy and most prosperous of the deity’s chief priests. Chief George Okoro Nweziyi the last priest of Efuru – a retired soldier of the Second World War and a retiree of the Nigerian Cement Company of the then Eastern region. He remained the deity’s chief priest until its shrine was bulldozed in 1985 by the then Anambra State Government under Captain Emeka Omeruah.
The first son of pf Efuru was born by Eketa Nwaefuru from Ngalakpu Atugbe, now Diogbe. That Mrs. Eketa Nwefuru was offered to Efuru to appease her vengeance consequent upon the tribal case between Idoha and Ngalakpu that result that both communities do not marry each other up to date. The first daughter of Efuru was Late Afir Nwiyi. When Efuru settled at Umu Ikpagu, Ezi-Idoha, she had her flowing stream at Ugwu Efuru. It is called Nkpoputa efuru. It is also worshipped and offered libations there by the presiding chief priest. Outside Onuala and Nkpoputa, efuru can be worshipped and offered libations at individual’s shrine in the worshippers premises. Efuru Idoha had market named after it such as Eke Efuru market, (which foiled by the presents Eke-Ugwu Ukehe off market). It was later sited at Agu Nkwo when chief Ugwuagala was its priest. Efuru deity protected Idohans and her other worshippers from domination and tormenting by Ukehe, Abriba and Igala warriors.
Idoha Community had and has the following musical troops:
• Ochu traditional music: Its members comprises of only four persons who beat its instruments – long drum, two calabash flutes, and Osa. It features only during mourning and funeral ceremonies. It is usually beaten for four days when its member dies and when a village elder (both male and female) die, on the fourth day its members are given fowl, wine and food. People hire its instruments for oath taking. It symbolizes death. Their member only comes from Umuozo Nwodeke clan of Amaibule and Umuogbuntuma clan of Amaudara villages.
• Abuuga musical band of ugwuagu Idoha, which comprised of selected members: They attended mournings/ funerals and other social occasions. It was founded by late chief Ofiadiegwu Nwikpa of Amobo village.
• Onu udele musical band of Ugwuagu Idoha which comprised of its selected members: It was founded by late chief Ugwulegwu Nwani of Umuonyika village. It featured during mournings/funerals and other special occasions.
• Anamaa traditional music of Ezi-Idoha which comprises of its selected members: It features during funerals and special occasion. It is beaten with flutes, drums and osa instruments.
• Ikpaa traditional music of Efuru: It is beaten by the Umuikpagu and some other persons where necessary. It features during mournings and funeral of adult males who are members and titled persons.
It was Abriba wars, which was launched by Eze Nike against Ukehe people who refused paying royalties to him that reduced the thick population of Idoha. The consequences of the wars are that Ukehe people – especially Uwele-Amakofia and Umuofiagu took over most land and landed properties of Idoha and habit them till date. They also took over the rulership of Idoha and annexed Idoha into Ukehe community whereas Ukehe migrated from Ojebeogene in udi local government; hence the local authority school of Idoha was converted to community primary school Idoha/Ukehe
Late Chief Michael Ozeme, Isiani Nwugwulegwu and Ugwuutori represented Idoha in the Opi customary court, which had jurisdiction over Idoha then. Late Agunawaedu was then a court bailiff while late chief Odouwa Adighi was a (P.W.D.) Public Works Department Staff representative of Idoha community.
Chief Gabriel Isiani was the first indigenous local councilor of Idoha carved out under late John Nwodo. He is one of the first three councils created then as two chances were allocated to Ukehe. Idoha underwent through terrible drills to obtain her autonomy as a community. The merging of Idoha town with Ukehe came out of denial of her due shares from government allocations at the Igboodo customary court, then headed by Odoegu Nweze Nwamusi of ohebe-dim. Consequent upon that, Idoha took haven in Ukehe to ensure proper sharing of resources. Idoha made several peace demonstrations to regain her autonomy from Ukehe, but the near optimistic drive was foiled by Late Okpanku Nwobisi and Late Opuadaraghi both of Ezi-Idoha quarter who opposed separating Idoha from Ukehe by claiming the both towns operate same culture and traditions, and that Ukehe and Idoha is one community as Idoha is a village under Ukehe. The second attempt to liberate Idoha from Ukehe was led by Late Chief Elias Nnabuchi who vied to rule Idoha on separation. That move was foiled by the leaders of Umuodekeomaga, Umuokwo and Umuawokeogele villages. They wrote protest letter opposing the separation prior the separation slated day.
It was the second move that gave rise to the false history that Idoha migrated from Edeobara Nsukka. Late chief Elias Nnabuchi propounded that credible but false history just to distinguish the origin of Idoha from that of Ukehe and to accelerate their separation. The thrust that broke the camel’s back was the move made by the Idoha Development Union led by Eze Christian (then Chairman) and Late Dr. Emmanuel Onwura Aneke (Secretary). The Idoha development union is able to achieve autonomy for Idoha community under the chairmanship of Late Prince Nnabuchi Gregory and Aleke Godwin – Secretary. They won it with the help of Chief Clement Nwokolo – (Nkeamedoego ozo) presided over by the Enugu State Local Government and Chieftaincy Affairs Commission.
The first traditional ruler of Idoha was coronated on 31st December, 2002 on H.R.H Igwe Christian I. Eze (Ezeoba I of Idoha) and his cabinet chiefs were inaugurated in August, 2003 with chief Ikpa Aaron as he prime minister and chief Okoro Malachy as their secretary. The history of Idoha community is incomplete without referring to the famous Efuru Idoha goddess deity. Efuru was redeemer deity that came to Idoha from Abbi Ugbele in Uzo-uwani local government. It was a sister to Isieke, and Adada ugbele. The deity in human form first stepped into Ugwuoga Idoha quarter. Its shrine was within the premises of Odo agbara juju while its stream sources were at Obieze Nwele of Umueloke village. She vacated Ugwuagu Idoha because women and children washed utensils inside its flowing stream. She again settled at Mkpuuke while her stream flew through ndi Odo Ukwuakpu (now Uwele-Amakofia-Ukehe). Here she was chased aware with millet grains which the deity forbades. She moved up to Ugwu-Amakofia Ukehe to seek joint venture, but Ugwu Amakofia refused her accommodation in Ukehe. It is from there that Efuru diverted towards Ezi-Idoha through eke Nka or Agu Nkwo (Now Orinandu Secondary School, Ukehe). Obi-Oche Nwezugwu of Umuoberu Uwele-Amakofia chased Efuru away as she had feaces all over her body. They used millets to scare her away.
The people of Uwele-Ukehe laughed at Efuru because she has faeces all over her body. They deity gave them bumper harvest of melon and vegetables. (over which they fought off killed themselves). Efuru finally settled at Umu Ikpagu village of Ezi-Idoha. Her first chief priest was Late Odekealumu whom Efuru first visited. Late Odekealemu (Eziyi) and his wife were the first worshippers of Efuru at Ezi-Idoha on eke and Afor days at her shrine (Onuala) later Okungo joined.
Efuru on her formal settlement at Umu Ikpagu, Ezi-Idoha decided to torment those that refused her settlement with down-pour and flood. However, she, Efuru seriously warned Odekealumu, his wife and his brother, Okuugo not to wake up early, as havoc will ravage their environs. It rained dogs and cats that night and flood flushed away villages around Ezi-Idoha. The most affected area was Ndiamezi of Ezi-Idoha which was the thickest populated area was totally wiped off (Now Odoaga area of Uwele-Amakofia). Okuugo violated the deity instruction and woke up earlier with the fear that last night flood had flushed Odekealumu and his wife. He moved about a kilometer round his residence and traditionally acquired vacated lands. It was when he became tired that he decided to check Odekealumu and his who acquired very little portions of land, hence the Umuilokpagu lacks land till date.
The second Eziyi was Okoro Nwodo who batched his clothes with cane wood solution. Ugwulegwu Nwodo was the third Efuru priest. He was the priest that introduced worshipper’s troop Efuru shrine for protection. Late Ugwu Agala Nwodo was the fourth Efuru priest. He was accused of human sacrifice to the deity. The fact of that allegation was that Efuru deity took vengeance for her worshippers maltreated by others. She also took against peoples that kill an Idoha indigene outside war front. The offenders of Efuru deity on notice tried to appease her by offering their daughter(s) as wife(s) to the deity. The first female offered to Efuru as such was Late Miss Eketa Nwefuru of Umuofiagu, Ukehe. Itanyi Nweziyi was the fifth Efuru Chief priest. He was followed by Late Odoobugini Nweziyi. Late chief Ngwu Nwejim was the seventh chief priest of Efuru. He was the most wealthy and most prosperous of the deity’s chief priests. Chief George Okoro Nweziyi the last priest of Efuru – a retired soldier of the Second World War and a retiree of the Nigerian Cement Company of the then Eastern region. He remained the deity’s chief priest until its shrine was bulldozed in 1985 by the then Anambra State Government under Captain Emeka Omeruah.
The first son of pf Efuru was born by Eketa Nwaefuru from Ngalakpu Atugbe, now Diogbe. That Mrs. Eketa Nwefuru was offered to Efuru to appease her vengeance consequent upon the tribal case between Idoha and Ngalakpu that result that both communities do not marry each other up to date. The first daughter of Efuru was Late Afir Nwiyi. When Efuru settled at Umu Ikpagu, Ezi-Idoha, she had her flowing stream at Ugwu Efuru. It is called Nkpoputa efuru. It is also worshipped and offered libations there by the presiding chief priest. Outside Onuala and Nkpoputa, efuru can be worshipped and offered libations at individual’s shrine in the worshippers premises. Efuru Idoha had market named after it such as Eke Efuru market, (which foiled by the presents Eke-Ugwu Ukehe off market). It was later sited at Agu Nkwo when chief Ugwuagala was its priest. Efuru deity protected Idohans and her other worshippers from domination and tormenting by Ukehe, Abriba and Igala warriors.
Idoha Community had and has the following musical troops:
• Ochu traditional music: Its members comprises of only four persons who beat its instruments – long drum, two calabash flutes, and Osa. It features only during mourning and funeral ceremonies. It is usually beaten for four days when its member dies and when a village elder (both male and female) die, on the fourth day its members are given fowl, wine and food. People hire its instruments for oath taking. It symbolizes death. Their member only comes from Umuozo Nwodeke clan of Amaibule and Umuogbuntuma clan of Amaudara villages.
• Abuuga musical band of ugwuagu Idoha, which comprised of selected members: They attended mournings/ funerals and other social occasions. It was founded by late chief Ofiadiegwu Nwikpa of Amobo village.
• Onu udele musical band of Ugwuagu Idoha which comprised of its selected members: It was founded by late chief Ugwulegwu Nwani of Umuonyika village. It featured during mournings/funerals and other special occasions.
• Anamaa traditional music of Ezi-Idoha which comprises of its selected members: It features during funerals and special occasion. It is beaten with flutes, drums and osa instruments.
• Ikpaa traditional music of Efuru: It is beaten by the Umuikpagu and some other persons where necessary. It features during mournings and funeral of adult males who are members and titled persons.
• Ojemba musical group (Ojorima) of Ugwuagu Idoha which comprises of its registered members: It is beaten with drums, iron gongs, wooden flutes, and Osa instruments. It feature during mournings and funerals of all types and other special occasions if invited, they also grace marriage ceremonies.
• Odabara Idoha musical group which was led by late Ala Nwozo, Aroke Nwozo and Native Dr. Ugwulegu Nwani all from Ugwuagu Idoha: It was popular when it existed and featured during morning and funeral ceremonies and special occasions. It was being hired like Ojemba group.
Idoha had the following markets, Afo Idoha, Eke nka/Eke Efuru or Agu Nkwo, but were later erased.
Chapter Five
IKOLO TOWN
By Joseph Offia and Titus Okike (Late Tito)
INTRODUCTION
Ikolo is a town in Igbo-Etiti Local Government area of Enugu State, Nigeria. Ikolo is bounded by Ohebe-Dim in the North, Ukehe and Ochima in the East, Affa in the South and Aku in the West. All these communities are in Igbo-Etiti Local Government Area except Affa that is in Udi Local government Area. Ikolo is located around Aku and Ogbede is the headquarters of Igbo-Etiti LGA.
Ikolo is a town in Igbo-Etiti Local Government area of Enugu State, Nigeria. Ikolo is bounded by Ohebe-Dim in the North, Ukehe and Ochima in the East, Affa in the South and Aku in the West. All these communities are in Igbo-Etiti Local Government Area except Affa that is in Udi Local government Area. Ikolo is located around Aku and Ogbede is the headquarters of Igbo-Etiti LGA.
ORIGIN
The history of Ikolo community is not a departure from that of other communities dating back to about 9th century B.C. writing the history of Ikolo was not easy since there is dearth of written document on Ikolo. Most information we had was handed down to us orally. Oral tradition had it that Ikolo community is a biological product of a great hunter, Okpara. It was said that during one of his hunting expeditions, he came to a thick forest full of vegetables and a stream. He was attracted by these abundant vegetables and went back and brought his wife, Umuashi and settled near the stream, now known as ‘Iyi uzu’, which is presently one of the streams and sources of water to Ikolo community.
Okpara Ugwunye, the ancestral father of Ikolo is said to have the same parent with the ancestral parents of Affa, Nike and Egede. This is why Ikolo do not shed blood of Nike, Egede and Affa people.
Some towns or villages in the other surrounding communities in Igbo-Etiti and beyond were said to have emigrated from Ikolo. Some of these towns or villages still bear the name of Ikolo or had the same deities, as Ikolo. Some of these villages are Ekeaku in Ochima, Ikolo-Affa, Ikolo-Ozalla, Ikolo-Ihakpuawka and Ikolo-Ibagwa both in Igbo-Eze South local government area and Egbera village in Nze in Udi Local Government Area all in Enugu State.
Ikolo is made up of ten villages, Ameti Uwelu, Ezogwu, Amaedem, Umuikwelu, Ikoloani, Ameti Uwani, Amauvuru, Amauwani, Umuikwani and Umukoko in the order of their seniority.
The history of Ikolo community is not a departure from that of other communities dating back to about 9th century B.C. writing the history of Ikolo was not easy since there is dearth of written document on Ikolo. Most information we had was handed down to us orally. Oral tradition had it that Ikolo community is a biological product of a great hunter, Okpara. It was said that during one of his hunting expeditions, he came to a thick forest full of vegetables and a stream. He was attracted by these abundant vegetables and went back and brought his wife, Umuashi and settled near the stream, now known as ‘Iyi uzu’, which is presently one of the streams and sources of water to Ikolo community.
Okpara Ugwunye, the ancestral father of Ikolo is said to have the same parent with the ancestral parents of Affa, Nike and Egede. This is why Ikolo do not shed blood of Nike, Egede and Affa people.
Some towns or villages in the other surrounding communities in Igbo-Etiti and beyond were said to have emigrated from Ikolo. Some of these towns or villages still bear the name of Ikolo or had the same deities, as Ikolo. Some of these villages are Ekeaku in Ochima, Ikolo-Affa, Ikolo-Ozalla, Ikolo-Ihakpuawka and Ikolo-Ibagwa both in Igbo-Eze South local government area and Egbera village in Nze in Udi Local Government Area all in Enugu State.
Ikolo is made up of ten villages, Ameti Uwelu, Ezogwu, Amaedem, Umuikwelu, Ikoloani, Ameti Uwani, Amauvuru, Amauwani, Umuikwani and Umukoko in the order of their seniority.
THE CULTURE AND TRADITION OF IKOLO PEOPLE
THE HISTORICAL ORIGIN OF ODO
History had it that a woman was carrying her male child at her back while looking for vegetable she would use for cooking. There was a fowl that was also searching for food in the nearby bush. As the fowl was searching for food a strange thing evolved from the place. The woman saw it first but was afraid. The son that she was carrying on her back then shouted ‘odo elee’.
The fowl (uru ebede) is still revered as what made Odo to evolve. That is why “Okpara” before his incantations in any odo feast will start by greeting the fowl for making odo evolve. He would greet the fowl as follows “uru ebede kpafuru Odo ako m gi oo”. He will greet thrice before other greetings to ancestors of the town and other neighbouring communities.
History had it that Odo Ikolo is the head of Odo in Igbodo zone that is why the Odo year in Ikolo is different from other communities. Also, it is believed that other communities like Ukehe, Umuna, Onyohor, Idoha and Ohebe-Dim got their Odo from Ikolo; therefore, Ikolo is “Ishi Odo”. In Odo year that is every even year, Odo comes towards the end of February or early March and leaves towards late September or early October.
Odo is regarded as the greatest feast in Ikolo. Because of want of space it is not possible to discuss in details all the ceremonies performed in an odo year. Some of them are:
History had it that a woman was carrying her male child at her back while looking for vegetable she would use for cooking. There was a fowl that was also searching for food in the nearby bush. As the fowl was searching for food a strange thing evolved from the place. The woman saw it first but was afraid. The son that she was carrying on her back then shouted ‘odo elee’.
The fowl (uru ebede) is still revered as what made Odo to evolve. That is why “Okpara” before his incantations in any odo feast will start by greeting the fowl for making odo evolve. He would greet the fowl as follows “uru ebede kpafuru Odo ako m gi oo”. He will greet thrice before other greetings to ancestors of the town and other neighbouring communities.
History had it that Odo Ikolo is the head of Odo in Igbodo zone that is why the Odo year in Ikolo is different from other communities. Also, it is believed that other communities like Ukehe, Umuna, Onyohor, Idoha and Ohebe-Dim got their Odo from Ikolo; therefore, Ikolo is “Ishi Odo”. In Odo year that is every even year, Odo comes towards the end of February or early March and leaves towards late September or early October.
Odo is regarded as the greatest feast in Ikolo. Because of want of space it is not possible to discuss in details all the ceremonies performed in an odo year. Some of them are:
EGORIGO:
This feast comes before the return of Odo in Ikolo. Once ‘egorigo’ is
celebrated, it is assumed that Odo has almost arrived in Ikolo. This
feast, which is first celebrated by ‘Inyomonyo’ people (i.e. Ameti
Uwelu, Ameti Uwani, Ezogwu, Umukoko, Amuvuru and Ikolo-ani) and later by
‘Ezi’ people just some 40 days before the coming of Odo “mgbafu Odo”.
‘Egorigo Ezi’ (Umuikwelu, Umuikwani, Amaedem and Amauwani) usually
coincides with Christmas celebration.
On this ‘Egorigo Inyomnyo’ day every male child from Ezi people whose mother is from Inyomnyo takes a gallon of palm wine to his maternal home to show he is also from the place by birth. The Inyomnyo people do the same on the Egorigo Ezi day.
On this ‘Egorigo Inyomnyo’ day every male child from Ezi people whose mother is from Inyomnyo takes a gallon of palm wine to his maternal home to show he is also from the place by birth. The Inyomnyo people do the same on the Egorigo Ezi day.
MGBAFU
ODO: Ikoloani village is the Chief Priest of Odo (i.e. Onye-ishi Odo).
Their Odo comes first before that of other villages. On that very day
all roads lead to Ikoloani. They will invite their friends, relations
and in-laws from other villages of the town and beyond. In fact, if your
friend did not invite you on mgbafu Odo it means that he is not your
good friend. Any village that is celebrating mgbafu odo entertains
people lavishly with food and drinks (palm wine).
Mgbafu odo is very entertaining and can even earn foreign exchange for the country if the potentials are well harnessed. Mgbafu odo Ikoloani is seen as the beginning of a new year in Ikolo. For somebody to live till another odo year is seen as a blessing. After mgbafu Odo Ikoloani other villages follow suit in its order, that is, Ameti, Uhamuonuekwesu and the Ezi people, comprising Amaedem, Amauwani, Umuikwelu and Umuikwani villages.
There are many other entertaining masquerades in Ikolo after the mgbafu Odo. These include Okikpe, Okamkpukpuri, Osu Uhamu etc. Okikpe is one of the most beautiful masquarade in Ikolo.
Worthy of mention about Odo Ikolo is the music. It is so philosophical and interesting.
Mgbafu odo is very entertaining and can even earn foreign exchange for the country if the potentials are well harnessed. Mgbafu odo Ikoloani is seen as the beginning of a new year in Ikolo. For somebody to live till another odo year is seen as a blessing. After mgbafu Odo Ikoloani other villages follow suit in its order, that is, Ameti, Uhamuonuekwesu and the Ezi people, comprising Amaedem, Amauwani, Umuikwelu and Umuikwani villages.
There are many other entertaining masquerades in Ikolo after the mgbafu Odo. These include Okikpe, Okamkpukpuri, Osu Uhamu etc. Okikpe is one of the most beautiful masquarade in Ikolo.
Worthy of mention about Odo Ikolo is the music. It is so philosophical and interesting.
ULA
ODO: unlike the mgbafu odo, the entire community participates in ula
odo the same day.On this very day all roads in the local government area
lead to Ikolo. People start to prepare for Ula Odo before mgbafu odo.
People form associations to contribute and save money for the
celebration of Ula Odo. On that day families kill goats, pigs, cows and
fowls. Neighbouring communities partake in the preparation of Ula Odo
Ikolo because it is the time traders’ smile home with gains and a lot of
profits reminiscent of Christmas celebration.
All indigenes of the community living outside the community usually return for this all-important feast. Different kinds of dishes and drinks are served within that week to friends and well-wishers. It is also time the community discuss important issues that concerns her since many people do return. It is important to mention that Christian religion had dealt severely with these Odo feasts. It had almost lost its taste and it is no more the same thing now.
All indigenes of the community living outside the community usually return for this all-important feast. Different kinds of dishes and drinks are served within that week to friends and well-wishers. It is also time the community discuss important issues that concerns her since many people do return. It is important to mention that Christian religion had dealt severely with these Odo feasts. It had almost lost its taste and it is no more the same thing now.
THE OZOR TITLE IN IKOLO
Ozor is a prestigious title in Ikolo and in most parts of Igbo land in general. It is the highest title taken by men in Ikolo.
Qualification For Membership: A man who is economically viable and a native of Ikolo is free to take the title. He should be a man of proven integrity.
Ozor Groupings in Ikolo: We have five ozor groups in Ikolo namely; Idi Tutazi, Idi Uhamuonuekwesu, Idi Umuomashi, Idi Umuemoke and Idi Ikolo-ani. Idi or ozor in Ikolo is generally divided into two, namely; Idi uke and Idi ekwu.
Requirements For Membership: For one to be initiated, he must first satisfy the members from his village. The steps are:
a) Killing of ewu arua (goat), cock, large quantity of food, three gallons of quality palm wine and nine kola nuts.
b) An amount of money, which presently stand at the sum of N5000.00 (five thousand naira) only.
c) Pounded yam, meat, even gallons of palm wine and nine kola nuts. This is called nri okputukputu.
d) Food with meat and four gallons of palm wine. This is done at the terminal part of the ceremony. It is called nri mgbute ogbu for idi uke.
When the candidate satisfies his village, he proceeds to idi Ikolo in general. Thus he does the following
a) Iye Otobo: This could be a pig, bull or cow and the sum of N5000.00 (five thousand naira) only. To be presented also include nine kola nuts and ten gallons of palm wine. In the past a barn of yam must be given to the tittled men.
b) Nri Okputukputu: The candidate feasts the ozor title members, friends and relations with pounded yam and delicious soup with assorted meats. Also presented to the ozor members is seven gallons of palm wine.
c) Mmanya Idi: On this day, a cup of wine equivalent to one gallon of palm wine is given to each member. This wine must be of high quality.
d) Mmanya Otu Idi: All the aforementioned five groups of idi are given three gallons of palm wine each.
e) Oka Emume: This means fixing a date for the final ceremony. Things required include; pounded yam with good quality soup and lumps of meat, ten gallons of palm wine, a cock and N100.00 (one hundred naira) to each member. This is done three native weeks to the final day.
f) Nri Uchi: This ceremony is done on the eve of the final ceremony. The idi members are being feasted with pounded yam, ten gallons of palm wine and a big basket of yam tubers. On this day, idi soup (a big cup of soup) is given to each member. This has been replaced with the sum of N200.00 (two hundred naira) to each member. It is on this day that chief priests of the town come to enjoy the candidate’s wealth.
g) Iye Okwo Eka: This literally means things used for washing hands. For this each member is given a tuber of yam.
h) Final Stage: On the day of the title taking, the two groups (Idi uke and Idi ekwu) get separated. If the holder is for uke group for instance, only that group comes to coronate him. For idi uke, the requirements include; roasted yams, ten gallons of palm wine, a tuber of yam each and a cock. This is done at the village square of the holder and the ceremony is called ogwugwu uke. After three native weeks the members assemble at the onu uke and given the same thing as on the last day.
In the case of Idi ekwu, also roasted yams, ten gallons of palm wine, a tuber of yam to each member and a cock are required. Then, in the morning the entire idi ekwu members will assemble at the village square of the candidate and perform the coronation ceremony known as ‘Iko okpa n’anyanwu’. The ceremony is concluded at night with ‘Ogwugwu ofiani’ festival.
It is at this final ceremony, that the initiate takes his title name. The whole members will hale him with their elephant tusk (opi).
i) Mbahu Ozor: This is a period of one month when the new coronate stays in-doors to eat, drink and keep merry with his wife or wives. He does not do any work within this period. Friends and relations invite him to their homes to feast him. Then on the last day he will go to the town’s market ‘afia afor’ and this signifies the end of the mbahu ozor.
MARRIAGE IN IKOLO
The oxford-advanced learner’s Dictionary defines marriage as “the legal relationship between a husband and wife”. Ottih (2003) defined marriage as “an arrangement which society approves for a man and a woman to form a family and the only means by which children can have legal status and rights”.
In Ikolo, marriage is consummated when two families (i.e. the family of the groom and the bride) had agreed to release their children (the bride and the groom) to form a separate family unit, after the performance of all the traditional rites due for the relationship. This means that marriage in Ikolo is not only agreement of the families, but there are also certain norms that had to be followed and completed before it becomes legal. Below are the stages that marriage goes in Ikolo before it has a legal and societal approval.
Confidential Stage: These include the approval of the groom’s family to allow their son to go and seek the bride’s hand in marriage and also the approval of the family of the bride to accept the groom and the family as in-laws.
There are many secret investigations at this stage. These include the general analysis of both families that are involved in the relationship. Things like the background, the behavioural pattern, and the sickness most common in both families, the appearance of both the bride and the groom.
When all these had been agreed upon, ‘onye ozi’ (the witness) (which must be a kinsman of the groom that had maternal relation with the bride) would be given four kola nuts and a calabash equivalent to one gallon of palm wine to the family of the bride to declare the interest of the groom and his family. At another time, four kola nuts and two gallons of palm wine will be taken to ask if they should continue to come. Without any response from the bride’s family, the onye ozi will be given another three gallons of palm wine to take to the bride’s family and the confidential stage is consummated. At this stage if the marriage did not work, there would be no refund to the groom’s family.
The oxford-advanced learner’s Dictionary defines marriage as “the legal relationship between a husband and wife”. Ottih (2003) defined marriage as “an arrangement which society approves for a man and a woman to form a family and the only means by which children can have legal status and rights”.
In Ikolo, marriage is consummated when two families (i.e. the family of the groom and the bride) had agreed to release their children (the bride and the groom) to form a separate family unit, after the performance of all the traditional rites due for the relationship. This means that marriage in Ikolo is not only agreement of the families, but there are also certain norms that had to be followed and completed before it becomes legal. Below are the stages that marriage goes in Ikolo before it has a legal and societal approval.
Confidential Stage: These include the approval of the groom’s family to allow their son to go and seek the bride’s hand in marriage and also the approval of the family of the bride to accept the groom and the family as in-laws.
There are many secret investigations at this stage. These include the general analysis of both families that are involved in the relationship. Things like the background, the behavioural pattern, and the sickness most common in both families, the appearance of both the bride and the groom.
When all these had been agreed upon, ‘onye ozi’ (the witness) (which must be a kinsman of the groom that had maternal relation with the bride) would be given four kola nuts and a calabash equivalent to one gallon of palm wine to the family of the bride to declare the interest of the groom and his family. At another time, four kola nuts and two gallons of palm wine will be taken to ask if they should continue to come. Without any response from the bride’s family, the onye ozi will be given another three gallons of palm wine to take to the bride’s family and the confidential stage is consummated. At this stage if the marriage did not work, there would be no refund to the groom’s family.
OPEN STAGE:
Notification of the Relation of the Bride: At this stage if agreement had been reached and all party approved of the marriage, the bride’s family will name some of their relations to be visited and notified of the marriage. The people to be visited and what they are expected to be given for the notification include;
a) Nwanne Oke (the closest male relation to the girl’s father) will be given a gallon of palm wine, a leg of pig and the sum of N3000.00 (three thousand naira) only.
b) Otueka N’azu (the second closest relation to the girl’s father) will be given a gallon of palm wine, half leg of pig and the sum of N1000.00 (one thousand naira) only.
c) Ishi Nwada (most elderly sister of the girl’s father) will be feasted in the groom’s family and the sum of N1000.00 (one thousand naira) only given to her.
d) Nna Okinye (the maternal grand father of the girl) will be feasted as the ishi nwada and the sum of N1000.00 (one thousand naira) only given to him.
e) Nne Okinye (the maternal grand mother of the girl) will also be feasted as her male counterpart and will be given the sum of N500.00 (five hundred naira) only.
Some immediate relations of the family of the girl will also be visited but the above-mentioned are compulsory. This group of relations will only be given a gallon of palm wine and no money is given.
Notification of the Relation of the Bride: At this stage if agreement had been reached and all party approved of the marriage, the bride’s family will name some of their relations to be visited and notified of the marriage. The people to be visited and what they are expected to be given for the notification include;
a) Nwanne Oke (the closest male relation to the girl’s father) will be given a gallon of palm wine, a leg of pig and the sum of N3000.00 (three thousand naira) only.
b) Otueka N’azu (the second closest relation to the girl’s father) will be given a gallon of palm wine, half leg of pig and the sum of N1000.00 (one thousand naira) only.
c) Ishi Nwada (most elderly sister of the girl’s father) will be feasted in the groom’s family and the sum of N1000.00 (one thousand naira) only given to her.
d) Nna Okinye (the maternal grand father of the girl) will be feasted as the ishi nwada and the sum of N1000.00 (one thousand naira) only given to him.
e) Nne Okinye (the maternal grand mother of the girl) will also be feasted as her male counterpart and will be given the sum of N500.00 (five hundred naira) only.
Some immediate relations of the family of the girl will also be visited but the above-mentioned are compulsory. This group of relations will only be given a gallon of palm wine and no money is given.
AFFA
EKWE STAGE: When all these relations had been notified, the groom’s
family will send the onye ozi with two kola nuts and a gallon of palm
wine to the father of the girl to tell him that they have finished the
notification stage. Then the girl’s father will prepare a feast for the
groom’s family, where he will formally and openly declare to them that
his daughter is now their wife. Amidst jubilations the groom’s family
will announce to the people that they have gotten another wife in their
family. The family of the groom will now take ‘ite Ikolo’ full of palm
wine to the girl’s family to thank them for officially accepting them
as in-laws. This is called mmanya affa ekwe and all the extended family
of the girl will assemble to drink the palm wine. On this day, the
bride will take the calabash home to her husband’s family. This will be
her first official visit to her husband’s home. She will stay for at
least four days to assess if their initial assessments of the groom’s
family were correct. If her expectations were not meant, she might
decide to call off the relationship at this stage but it will follow
normal divorce processes of the town, because the marriage had been
declared openly. But, if on the contrary, when she will be returning to
her father’s family after the four days visit, the family, friends and
well-wishers of the husband will give her gifts. She will also be
given a basket of yam tubers, three gallons of palm wine and new
clothes depending on her husband or family’s capabilities.
Payment of Bride Price: Bride price is not fixed in Ikolo. There had been efforts to do that but class issue made it impossible. Therefore, it all depends on the wealth of the groom, the training of the bride and opinion of the parent. Also to accompany the bride price are ite Ikolo wine (seven gallons of wine) and four kola nuts. The whole extended family members are to be notified of the day. Also a goat (ewuibe) is provided for the umunna with three gallons of palm wine, a hen and the sum of N1000 (one thousand naira) only. On this day the girl in question will formally leave to stay permanently at his husband’s place.
Ikpu Ekwu: It is after the above stages that couples are allowed to proceed to Christian marriage (i.e. wedding). Christian marriage is optional in Ikolo traditional marriage rites, but due to modernity it is almost becoming a norm since many couples opt for it. It is during this time that the new couple is settled with home items by both families more especially the bride’s family.
But if the couples are not Christians, it is during their first child naming ceremony that the bride’s family settles them with home items.
Payment of Bride Price: Bride price is not fixed in Ikolo. There had been efforts to do that but class issue made it impossible. Therefore, it all depends on the wealth of the groom, the training of the bride and opinion of the parent. Also to accompany the bride price are ite Ikolo wine (seven gallons of wine) and four kola nuts. The whole extended family members are to be notified of the day. Also a goat (ewuibe) is provided for the umunna with three gallons of palm wine, a hen and the sum of N1000 (one thousand naira) only. On this day the girl in question will formally leave to stay permanently at his husband’s place.
Ikpu Ekwu: It is after the above stages that couples are allowed to proceed to Christian marriage (i.e. wedding). Christian marriage is optional in Ikolo traditional marriage rites, but due to modernity it is almost becoming a norm since many couples opt for it. It is during this time that the new couple is settled with home items by both families more especially the bride’s family.
But if the couples are not Christians, it is during their first child naming ceremony that the bride’s family settles them with home items.
TABOOS IN IKOLO
The custom and
tradition of Ikolo is full of certain rules and regulations. Anybody
who violates these rules is punishable depending on the strength and
the gravity of the offence. Some of the offences are not punishable by
men but are left for the gods of the land to do their wishes. Some of
the offences are as follows:a) Women should not set trap. A trap is a metal instrument made by blacksmith for catching wild animals or bush animals. Punishment – Oha (council of elders) will seize some of the offender’s property until she pays some money; feast the ohas sumptuously with food and three gallons of palm wine.
b) Women should not tap palm wine or remove calabash containing palm wine from palm tree. Women should not climb palm or kola nut trees. The punishments for these offences are the same as above.
c) Stealing in any form is prohibited. More serious cases of stealing are; stealing of yam, cocoyam, cassava and any farm crops or domestic animals. Punishment – the offender is sold into slavery. When slave trade got abolished, the offender is stripped naked and taken round the town by the youths. After this he/she is required to pay for what he/she had stolen. In addition he/she will feast the ohas with food and three gallons of palm wine and some money.
d) Poisoning is regarded as a sacrilege in Ikolo. The offender is treated as in the case of stealing. The gods would punish the offender if man is unable to administer it.
e) Anybody initiated into the Odo cult must not reveal Odo secrets to woman or any uninitiated man called ‘ogbanedu’. Punishments for revealing Odo secrets are appeasing the Odo spirits and the Odo priests jointly in a central place normally at Ikolo-ani village square. In most cases oracle is consulted to know what the offender should bring for the cleansing.
f) A woman should not see the Odo masquerades naked. When this accidentally happens, the woman performs a cleansing ceremony. This takes place in the village where the Odo seen belongs. It is believed that a woman who commits such offence would remain barren or will continue to have miscarriages until the cleansing ceremony is performed. It is believed that if a woman sees the Odo masquerades musical instruments performing, the offence is not appeasable. The offender receives capital punishment.
g) A married woman should not commit adultery in the life of his husband. When this happens and the woman becomes pregnant, she must reveal her lover(s). The lover(s) will be informed and they will bring a small he-goat and a chicken to perform the cleansing exercise to the goddess of the land of the woman’s village. The woman will be shaved before she is accepted back to her matrimonial home, which is optional to the husband or his family.
There are many other societal crimes that are forbidden in Ikolo like rape, ritual killing, committing of murder or suicide just to mention but a few, that are not mentioned due to want of space.
CHRISTIANITY IN IKOLO
Before the mid twentieth century, Ikolo community had no other
religion except the African Traditional Religion (ATR). The people were
known as ardent worshippers of their gods and goddesses. There are
deities that are also worshipped, like the “agbuyi” and Iyiuzu deities.
There are also other goddesses like the goddess of land (“Ani”), which sacrifices are offered to on special occasions. It is believed that this land goddess was where man evolved. It is highly revered by all in the community. For instance in the case of birth of a new baby, such a child is offered to the goddess of the land on the twelfth day of delivery (Three native weeks). It is on this day that the child is given a name and then the child becomes recognized as bona fide member of the village and the town.
Also, if a girl is married newly, such a girl will be presented to the land goddess of her husband’s village in a special sacrifice. From that day on, it will be a sacrilege for the girl to sleep with any other man or cook for the husband while in menstrual period. If such woman commits adultery in the lifetime of her husband it is seen as the height of abomination compared only to somebody who had poisoned someone or committed suicide. The adulteress will have to reveal the adulterer who will buy a he goat and perform a cleansing sacrifice to the land goddess of the village before she can resume her matrimonial duties.
Another goddess that is revered in Ikolo is the “Fijioku”. Our people are predominantly farmers and this goddess is taken seriously, since it is believed that it makes crops to yield well. In every planting season two special sacrifices will be offered to the goddess, immediately after planting to appeal to it to help their crops produce well and after harvest to thank the goddess for the year’s yield.
These were the religious practices of Ikolo people until 1945 when Christianity was founded in the town. The first Missionary that arrived the town was Rev. Fr. Raphael Eze from Lejja, a Seminarian on apostolic work at the then St. Joseph Catholic Parish Nsukka (now St. Theresa’s Parish); under Rev. Fr. Millet, the Parish Priest. Though other missionaries had been visiting the community but Rev. Eze was the first person that resided in the town and assembled people and started teaching the faith in the town. He founded the Catholic Mission in Ikolo that is, St. Michael’s Catholic Church, Ikolo.
His work was not in any way easy for it was difficult for him to even find people to impact the knowledge he had come with. He was combining the work of evangelism and education, and had no helper or any literate person that could help him. All these were his initial problems.
When he sought a place to teach the youths, he was given a place where evil people were buried, reminiscent of the evil forest of the “Things Fall Apart”. They thought the evil people buried in that place would consume him and his new converts. They thought that in a question of few days he would pack-up, but alas every day he was still bouncing as ever. Initially, they did not allow their children and wards to go there, but when they saw that the young man who was also from a neighbouring town Lejja had survived, they started bringing out, their children and wards to listen to his teaching, though in few numbers.
Rev. Fr. Eze used a lot of persuasion and facts in winning some converts, though very slowly. Eze also succeeded because he came from the same area and was conversant with our custom, language and tradition. He capitalized on his knowledge of our custom, language and tradition in making his new teachings being accepted by the people. He started by visiting all the leaders of the community and convincing them that the religion and teachings were good. He assured them that they would not regret anything if they embrace the religion instead their children would become teachers and earn a better living in future.
Some of these leaders such as Ogbobe Okwugwu, Okwugwu Njidoha, Unodiaku Okike, Oboduzu Oyigbo, Atutulum Nwobodo, Ogoeze Aniaku, Asogwa Ugwuezike, Onwunaka and Amunabor Amoke resolved to give him a trial by sending their wards and children to him for his teaching. They also helped in erecting a structure for him, which is used as both school and church.
Rev. Eze (of blessed memory) stayed for a short time and went back to the seminary. Then, in 1946, Rev. Fr. Kin, the parish Priest of St. Joseph Parish Nsukka (now St. Theresa’s Parish) posted a teacher from Enugu Ezike to teach at the school and the church Rev. Fr. Eze founded. He also stayed for a short while. Three teachers were later posted to the church and school. The teachers include Anthony Uma from Aku, Patrick Owo from Udi and Jerome Okpe from Okutu. They had the dual role of teaching in the local school and winning converts for the church. By then, the church managed the schools. Therefore, the teachers were reporting to the Parish Priest who took care of their welfare. All the teachers resided in the school premises, which is also the church. They did not travel out of the station without getting permission from the parish Priest.
All this time, the teachers also acted as the catechist of the local church. They taught their pupil and other converts catechism. They moved around the villages in the evening indoctrinating the inhabitants on the new religion.
The difficulties they encountered were much. Sometime their pupils were withdrawn from school on flimsy reasons or when they were going to worship their idols. The first male child and the girls were not even sent to the school or church. The first sons were to stay around their fathers and learn the tradition and how to perform sacrifices to their gods and the girls were kept in the kitchens to help their mothers in household chores. These girls were not allowed to go near the school or the church because they had already been betrothed to young men as wives weeks after their birth. The leaders that helped Rev. Eze did not relent in their efforts on making the church and the schools survive the difficult time. They started leading by example by sending their own children to school and church. Gradually, they continued persuading others to do the same.
Sometime in 1947, Rev. Fr. Sheeley celebrated the first holy mass at St. Michael’s Mission Ikolo. Precisely on October 30th, 1948 two sons of Ikolo were baptized at St. Joseph’s Catholic Church, Nsukka. Therefore, they become the first indigenous sons of the town to receive the Sacrament of Baptism. The two sons were late Vincent Otobo and Chief John Ezugwu. Late James Ugwuanyi followed suit in 1950.
Many other young men in the town followed their footsteps. Many of them embraced school and the church, though it did not prevent them from participating in Odo festivals and some of the traditional practices of the town. The church and their teachers then were tolerant, because they had few converts at the time. At the time in question some took Holy Communion immediately after participating in idol worshiping. This practice later generated a lot of controversy in the local church in the early 1980’s when the Church became outrightly against idol worshiping.
In 1952, St. James Parish Aku was carved out from Nsukka and Rev. Fr. Michael Ugwuoke Eneja (now Bishop Emeritus Enugu Diocese) was the first Priest to be posted to the new Parish. He stayed for only two weeks and was succeeded by Rev. Fr. Okeife. He took over all the local churches in Aku, Ukehe, Nkpologwu, Ikolo, Umunko, Uzo-uwani, Omor, Anaku, Ifite-Ogwari, Igbo-oda and what is today known as Igbo- Etiti local government area. He was a zealous, dedicated and diligent young man. It was during his reign as the Parish Priest and school SP in St. James’ Aku and all the concrete stone buildings in St. Micheal’s Ikolo, St Michael’s Ohebe-Dim, St. Patrick’s Umuna, St. Mary’s Umunko and Akpugo were built by him. The buildings were serving dual purposes of a school and a church.
His persuasion and managerial ability the doctrine of the Catholic Church in the parish and it became difficult for the Anglican missionaries to penetrate. He would start by meeting the leaders of the communities and indoctrinating and persuading them to bring out their children for school and church. Before the Church Missionary Society (C.M.S) arrived it became difficult for them to get any convert in Ikolo, Ukehe, Ochima, Onyohor, and many other surrounding towns.
The believers kept on increasing daily. Between 1953 and 1955, some of our young men went to Benin for manual labour in the robber plantations. Some of them embraced the religion and education. These people included: Ugwudigbo Micheal, Joseph Igbodiomeme, Azikiwe Ekweme all of blessed memory.
In the sixties the church noticed an influx of young men into Ikolo. These people formed the greater percentage of enlightened people in Ikolo today. Some of them include HRH Igwe S. A Amunabor, the Okpara of Ikolo, Francis Akadu, Clement Uloh, Eke Nwamadi, Okoronkwo Ologwu and many others. Still at this point girls were still not allowed to either go to school or church. They believed that a girl that goes to school would not marry again because she would be so wise that she would not respect her husband. This contributed immensely in retarding the education in our community, because women attract enlightened people and bring exposure and development.
In August 1970, John Ezugwu wedded Christiana Nwodo from Onyohor and became the first wedded couple in Ikolo. In fact, the history of the Catholic Church and education cannot be complete without mentioning the contributions of Chief John Ezugwu. He pioneered Christainity and education in Ikolo. He taught around Nsukka zone and was headmaster for many years in the local school in Ikolo.
From Rev. Fr. Okeife to the moment, several Rev. Fathers have pastored the Catholic Church in St. James parish Aku, with different ideas and style of leadership. Remarkably, the reigns of Rev. Fr. C. Aleke in 1980-83 must be remembered in the history of the church in Ikolo. He was the Parish Priest who outrightly refused his adherents combining the worship of idol and receiving the Holy Communion. Before this time, one could participate in “Odo” feast in the morning and in the evening; the same person receives Holy Communion in the mass. Many people whose faith were not deep rooted fell by the way side. Even some wedded couple fell in their faith.
After this time under review (i.e. 1980-83) the church suffered but that had to be the River Nile it had to cross before it became the order of the day. With rapid development in the surrounding towns, the youths of Ikolo had no option than to start deviating from the old way of living and embracing the church. Now you can hardly see any young man or woman who will like to be identified as an idol worshiper. This does not mean that all the youths in the community are Christians, but because it is the order of the day, many are pretending to be Christians just to belong.
Also to be mentioned is the citing of Igbo-Etiti Local government headquarters at Ikolo just north of St. Michael’s Catholic Church. This brought with it some foreigners who were staff of the local government. The staff that were Catholics joined the Ikolo indigenes and the church in the station got a boost. Their participation was not without hindrance with local politics of surrounding communities, but most of them were resolute in their participation. Infact, for now they hold almost all the leadership roles in St. Michael’s Catholic Church, Ikolo. Their participation was anchored on the saying, “where you live you protect”.
The Parish Priests that worked in Ikolo were Rev. Fr. M.U. Eneja now Bishop Emeritus Enugu Diocese 1952-1952. Rev. Fr. Okeife, Rev. Fr. Quin 1953-56, Rev Fr. Meze, 1957-58, Rev. Fr. Eze 1959-60, Rev Fr. J. Mulqueen 1960-63, Rev. Fr. O’Dwayer 1964-67, Rev. Fr. C. Ikeme 1970-72, Rev. Fr. Ekowa, Rev. Fr. E Kanife, Rev. Fr. C. Aleke, Rev. Fr. T. Anichebe, Rev. Fr. Emma Ugwu, Rev. Fr. John Ogboo, Rev. Fr. J. Nnadozie, Rev. Fr. Martins Emeka Ozioko, Rev. Fr. E. Ngwoke, Rev. Fr. Patrick Agbo, and Rev. Fr. Fidelis Mama. There were many assistant Priests such as Rev. F. Osy Anike, Rev. Fr. Mkpume, Rev. Fr. George Abbah, Rev. Fr. A. Eze, Rev. Fr. Brethan Obasi, and the present Vicar of the Parish.
It is Rev. Frs. J. Nnadozie, Martins Ozioko who made it possible for masses to be celebrated every Sunday at St Michael’s Catholic Church, Ikolo.
The Catechists that served in Ikolo were HRH Igwe S.A. Amunabor who served from 1971 till the mid 1980s. Mr. Christopher Didigwu took over from him when it became obvious that he can no longer combine the job with the role of the traditional ruler of the community. Christopher is being assisted by Mr. Francis Akadu till now. No other foreign religion survived in Ikolo may be due to the hard work of the Parish Priests or due to the fact that the community liked the Catholic Church and their teachings and did not want to have the type of acrimony that exists where two foreign religions complete in one community.
There are also other goddesses like the goddess of land (“Ani”), which sacrifices are offered to on special occasions. It is believed that this land goddess was where man evolved. It is highly revered by all in the community. For instance in the case of birth of a new baby, such a child is offered to the goddess of the land on the twelfth day of delivery (Three native weeks). It is on this day that the child is given a name and then the child becomes recognized as bona fide member of the village and the town.
Also, if a girl is married newly, such a girl will be presented to the land goddess of her husband’s village in a special sacrifice. From that day on, it will be a sacrilege for the girl to sleep with any other man or cook for the husband while in menstrual period. If such woman commits adultery in the lifetime of her husband it is seen as the height of abomination compared only to somebody who had poisoned someone or committed suicide. The adulteress will have to reveal the adulterer who will buy a he goat and perform a cleansing sacrifice to the land goddess of the village before she can resume her matrimonial duties.
Another goddess that is revered in Ikolo is the “Fijioku”. Our people are predominantly farmers and this goddess is taken seriously, since it is believed that it makes crops to yield well. In every planting season two special sacrifices will be offered to the goddess, immediately after planting to appeal to it to help their crops produce well and after harvest to thank the goddess for the year’s yield.
These were the religious practices of Ikolo people until 1945 when Christianity was founded in the town. The first Missionary that arrived the town was Rev. Fr. Raphael Eze from Lejja, a Seminarian on apostolic work at the then St. Joseph Catholic Parish Nsukka (now St. Theresa’s Parish); under Rev. Fr. Millet, the Parish Priest. Though other missionaries had been visiting the community but Rev. Eze was the first person that resided in the town and assembled people and started teaching the faith in the town. He founded the Catholic Mission in Ikolo that is, St. Michael’s Catholic Church, Ikolo.
His work was not in any way easy for it was difficult for him to even find people to impact the knowledge he had come with. He was combining the work of evangelism and education, and had no helper or any literate person that could help him. All these were his initial problems.
When he sought a place to teach the youths, he was given a place where evil people were buried, reminiscent of the evil forest of the “Things Fall Apart”. They thought the evil people buried in that place would consume him and his new converts. They thought that in a question of few days he would pack-up, but alas every day he was still bouncing as ever. Initially, they did not allow their children and wards to go there, but when they saw that the young man who was also from a neighbouring town Lejja had survived, they started bringing out, their children and wards to listen to his teaching, though in few numbers.
Rev. Fr. Eze used a lot of persuasion and facts in winning some converts, though very slowly. Eze also succeeded because he came from the same area and was conversant with our custom, language and tradition. He capitalized on his knowledge of our custom, language and tradition in making his new teachings being accepted by the people. He started by visiting all the leaders of the community and convincing them that the religion and teachings were good. He assured them that they would not regret anything if they embrace the religion instead their children would become teachers and earn a better living in future.
Some of these leaders such as Ogbobe Okwugwu, Okwugwu Njidoha, Unodiaku Okike, Oboduzu Oyigbo, Atutulum Nwobodo, Ogoeze Aniaku, Asogwa Ugwuezike, Onwunaka and Amunabor Amoke resolved to give him a trial by sending their wards and children to him for his teaching. They also helped in erecting a structure for him, which is used as both school and church.
Rev. Eze (of blessed memory) stayed for a short time and went back to the seminary. Then, in 1946, Rev. Fr. Kin, the parish Priest of St. Joseph Parish Nsukka (now St. Theresa’s Parish) posted a teacher from Enugu Ezike to teach at the school and the church Rev. Fr. Eze founded. He also stayed for a short while. Three teachers were later posted to the church and school. The teachers include Anthony Uma from Aku, Patrick Owo from Udi and Jerome Okpe from Okutu. They had the dual role of teaching in the local school and winning converts for the church. By then, the church managed the schools. Therefore, the teachers were reporting to the Parish Priest who took care of their welfare. All the teachers resided in the school premises, which is also the church. They did not travel out of the station without getting permission from the parish Priest.
All this time, the teachers also acted as the catechist of the local church. They taught their pupil and other converts catechism. They moved around the villages in the evening indoctrinating the inhabitants on the new religion.
The difficulties they encountered were much. Sometime their pupils were withdrawn from school on flimsy reasons or when they were going to worship their idols. The first male child and the girls were not even sent to the school or church. The first sons were to stay around their fathers and learn the tradition and how to perform sacrifices to their gods and the girls were kept in the kitchens to help their mothers in household chores. These girls were not allowed to go near the school or the church because they had already been betrothed to young men as wives weeks after their birth. The leaders that helped Rev. Eze did not relent in their efforts on making the church and the schools survive the difficult time. They started leading by example by sending their own children to school and church. Gradually, they continued persuading others to do the same.
Sometime in 1947, Rev. Fr. Sheeley celebrated the first holy mass at St. Michael’s Mission Ikolo. Precisely on October 30th, 1948 two sons of Ikolo were baptized at St. Joseph’s Catholic Church, Nsukka. Therefore, they become the first indigenous sons of the town to receive the Sacrament of Baptism. The two sons were late Vincent Otobo and Chief John Ezugwu. Late James Ugwuanyi followed suit in 1950.
Many other young men in the town followed their footsteps. Many of them embraced school and the church, though it did not prevent them from participating in Odo festivals and some of the traditional practices of the town. The church and their teachers then were tolerant, because they had few converts at the time. At the time in question some took Holy Communion immediately after participating in idol worshiping. This practice later generated a lot of controversy in the local church in the early 1980’s when the Church became outrightly against idol worshiping.
In 1952, St. James Parish Aku was carved out from Nsukka and Rev. Fr. Michael Ugwuoke Eneja (now Bishop Emeritus Enugu Diocese) was the first Priest to be posted to the new Parish. He stayed for only two weeks and was succeeded by Rev. Fr. Okeife. He took over all the local churches in Aku, Ukehe, Nkpologwu, Ikolo, Umunko, Uzo-uwani, Omor, Anaku, Ifite-Ogwari, Igbo-oda and what is today known as Igbo- Etiti local government area. He was a zealous, dedicated and diligent young man. It was during his reign as the Parish Priest and school SP in St. James’ Aku and all the concrete stone buildings in St. Micheal’s Ikolo, St Michael’s Ohebe-Dim, St. Patrick’s Umuna, St. Mary’s Umunko and Akpugo were built by him. The buildings were serving dual purposes of a school and a church.
His persuasion and managerial ability the doctrine of the Catholic Church in the parish and it became difficult for the Anglican missionaries to penetrate. He would start by meeting the leaders of the communities and indoctrinating and persuading them to bring out their children for school and church. Before the Church Missionary Society (C.M.S) arrived it became difficult for them to get any convert in Ikolo, Ukehe, Ochima, Onyohor, and many other surrounding towns.
The believers kept on increasing daily. Between 1953 and 1955, some of our young men went to Benin for manual labour in the robber plantations. Some of them embraced the religion and education. These people included: Ugwudigbo Micheal, Joseph Igbodiomeme, Azikiwe Ekweme all of blessed memory.
In the sixties the church noticed an influx of young men into Ikolo. These people formed the greater percentage of enlightened people in Ikolo today. Some of them include HRH Igwe S. A Amunabor, the Okpara of Ikolo, Francis Akadu, Clement Uloh, Eke Nwamadi, Okoronkwo Ologwu and many others. Still at this point girls were still not allowed to either go to school or church. They believed that a girl that goes to school would not marry again because she would be so wise that she would not respect her husband. This contributed immensely in retarding the education in our community, because women attract enlightened people and bring exposure and development.
In August 1970, John Ezugwu wedded Christiana Nwodo from Onyohor and became the first wedded couple in Ikolo. In fact, the history of the Catholic Church and education cannot be complete without mentioning the contributions of Chief John Ezugwu. He pioneered Christainity and education in Ikolo. He taught around Nsukka zone and was headmaster for many years in the local school in Ikolo.
From Rev. Fr. Okeife to the moment, several Rev. Fathers have pastored the Catholic Church in St. James parish Aku, with different ideas and style of leadership. Remarkably, the reigns of Rev. Fr. C. Aleke in 1980-83 must be remembered in the history of the church in Ikolo. He was the Parish Priest who outrightly refused his adherents combining the worship of idol and receiving the Holy Communion. Before this time, one could participate in “Odo” feast in the morning and in the evening; the same person receives Holy Communion in the mass. Many people whose faith were not deep rooted fell by the way side. Even some wedded couple fell in their faith.
After this time under review (i.e. 1980-83) the church suffered but that had to be the River Nile it had to cross before it became the order of the day. With rapid development in the surrounding towns, the youths of Ikolo had no option than to start deviating from the old way of living and embracing the church. Now you can hardly see any young man or woman who will like to be identified as an idol worshiper. This does not mean that all the youths in the community are Christians, but because it is the order of the day, many are pretending to be Christians just to belong.
Also to be mentioned is the citing of Igbo-Etiti Local government headquarters at Ikolo just north of St. Michael’s Catholic Church. This brought with it some foreigners who were staff of the local government. The staff that were Catholics joined the Ikolo indigenes and the church in the station got a boost. Their participation was not without hindrance with local politics of surrounding communities, but most of them were resolute in their participation. Infact, for now they hold almost all the leadership roles in St. Michael’s Catholic Church, Ikolo. Their participation was anchored on the saying, “where you live you protect”.
The Parish Priests that worked in Ikolo were Rev. Fr. M.U. Eneja now Bishop Emeritus Enugu Diocese 1952-1952. Rev. Fr. Okeife, Rev. Fr. Quin 1953-56, Rev Fr. Meze, 1957-58, Rev. Fr. Eze 1959-60, Rev Fr. J. Mulqueen 1960-63, Rev. Fr. O’Dwayer 1964-67, Rev. Fr. C. Ikeme 1970-72, Rev. Fr. Ekowa, Rev. Fr. E Kanife, Rev. Fr. C. Aleke, Rev. Fr. T. Anichebe, Rev. Fr. Emma Ugwu, Rev. Fr. John Ogboo, Rev. Fr. J. Nnadozie, Rev. Fr. Martins Emeka Ozioko, Rev. Fr. E. Ngwoke, Rev. Fr. Patrick Agbo, and Rev. Fr. Fidelis Mama. There were many assistant Priests such as Rev. F. Osy Anike, Rev. Fr. Mkpume, Rev. Fr. George Abbah, Rev. Fr. A. Eze, Rev. Fr. Brethan Obasi, and the present Vicar of the Parish.
It is Rev. Frs. J. Nnadozie, Martins Ozioko who made it possible for masses to be celebrated every Sunday at St Michael’s Catholic Church, Ikolo.
The Catechists that served in Ikolo were HRH Igwe S.A. Amunabor who served from 1971 till the mid 1980s. Mr. Christopher Didigwu took over from him when it became obvious that he can no longer combine the job with the role of the traditional ruler of the community. Christopher is being assisted by Mr. Francis Akadu till now. No other foreign religion survived in Ikolo may be due to the hard work of the Parish Priests or due to the fact that the community liked the Catholic Church and their teachings and did not want to have the type of acrimony that exists where two foreign religions complete in one community.
THE EFFECTS OF CHRISTIANITY
The
missionaries always combine the work of evangelization with education.
We cannot over emphasize the impact of western education in Ikolo. It
brought about development in all spheres of life of our people.But this religion (Christianity) also had its own bad side. It almost eroded what kept us together as a community. It affected adversely our custom, the way and pattern of our worship. For instance, Ikolo women were known to be faithful to their husband, but today it is no longer what it used to be. Our neighbouring towns do not attempt in approaching any married women from Ikolo because they all knew the consequences.
Most deities that were revered and feared had been eroded and their powers reduced to mere image. People no longer fear committing crimes. People are poisoned at the least provocation and nothing happens to the perpetrator. All those good festivals like “Mgbafu Odo” and “Ula Odo” which were not only entertaining but educative and also form a rallying point for the entire community are no more the same. Infact, some other festivals like “Ama”, “Ndishi” “Chukwu” “Unwu” are no more recognized. The recent generation does not even know them again. Christianity also affected our language. You can no longer see a youth, who can speak our language without adulterating it with foreign languages.
Robbery and stealing are now the order of the day. In those old days no thief came to Ikolo without being caught because Ikolo people loved themselves and they see the problems of one another as communal problem. People are no more interested in what affects the society at large.
Christianity has come to stay in Ikolo especially Catholicism. The Christian festivals had almost replaced all our cultural festivals. My appeal is that we should learn how to blend some of our custom with that of the church instead of allowing them to die.
POLITICAL DEVELOPMENT OF IKOLO COMMUNITY
The
main issue in this write up is the socio-political development of
Ikolo community. This broad issue requires in-depth information on the
social, economic and political dynamics in Ikolo. To allow a scholarly
discuss, I would rather particularize than generalize the topic. In
other words, I will deliberate more on the political development in
Ikolo with much bias on the governing of Ikolo community vis-Ã -vis the
decision-making process in Ikolo community. The descendant of Okpara the
husband of Umuashi and the founder of Ikolo community – Ikolo people
have great regards for age consequently, age assumes a sacred status
especially when it concerns the older people and the community.Axiomatically, the government of Ikolo is such that the council of Elders known as the ‘OHA IKOLO’ is vested with much power that like the parliament in the parliamentary system or the National Assembly in the presidential system is capable of doing anything except turning a woman into a man biologically. Much more than the legislative body however, the oha is also vested with executive and the judicial functions. It summarily means that the governorship of Ikolo revolves around the Oha Ikolo.
OHA IKOLO: The oha is the highest legislative organ (assembly) of the community and as well as the highest adjudicating body. By formation, oha Ikolo is a collection/committee of the eldest men from each of the ten villages that make up Ikolo community, but for Ikolo-ani and Amauwani villages. In other words, Ikolo-ani and Amauwani villages have a different modus as to the selection of an oha to represent them.
As against the automatic membership of the oldest man as an oha, oha Ikolo-ani belongs to a deity known as the Agbuiyi. It is therefore; the chief priest of the Agbuiyi diety, which is from Ikolo-ani (as the diety is of Ikolo-ani) that becomes oha Ikolo-ani. In the same vein, Amauwani village produces two members of the council of elders, one being automatic at the incidence of being the chief priest of Iyi-uzu – the stream god of Ikolo and the second being a member as a result of his being the eldest man in the village.
Numerically therefore, Oha Ikolo is composed of eleven physical persons though the two ohas of Amauwani are practically not recognized as they have only one share in Ikolo and even amongst the council of elders themselves. The only exceptional case to this rule would be at the oha title taking ceremony. During the ceremony, they have two shares because each of them must have performed the ceremony. There is no gain saying that Oha Iyi-uzu is an ex-officio member of oha Ikolo.
AN OHA: An oha presupposes the eldest man from any of the comprising villages in Ikolo community. However, the practice demands that the eldest man performs some ceremonies known as oha title taking to become a bonafide oha man, which makes him enjoy all rights and privileges accruable to an oha man.
A salient point to be noted is that there also exist defacto oha who serve as a delegate or a representative of the eldest man of a particular village. In other words, there exists a circumstance where the oldest man might delegate the function to another man of his choice who of course must be from the same village. Moreso, Iyi-uzu – the stream goddess produces an extra oha because it is in ‘obu’ iyi-uzu that oha Ikolo sits during Ikolo general assembly and it is only the chief priest or his delegate that intercede for the oha and the entire Ikolo community before deliberations commence.
OKOROBIA: In Ikolo context, okorobia refers to a particular kind of persons not necessarily identified or categorized by age or age bracket but by incidence of fate or by virtue of birth. An okorobia by Ikolo people’s definition is the second to the eldest man in any of the ten villages or their representatives. However, in Ikolo-ani village, the oldest man takes the position of okorobia except if he is from the Agbuiyi clan. Unlike two oha members coming from Amauwani, the village produces one okorobia. In other words, there is no okorobia for Iyi-uzu. The okorobia is likened to the lower House or the House of Representatives in the National Assembly of Nigeria.
AFIA EKE: This is a tag name given to every other mature man from Ikolo community who is neither an okorobia nor an oha. Just like the oha and the okorobia, there exist some criteria which makes an Ikolo man a qualified member of ‘afia eke’.
Firstly, the person must have reached the age of “ogbaenwghiaha” the age bracket between 18-20 years. Also, he must not be the eldest man or second to the eldest man in his village. If all these criteria are met, the person is then qualified to be an ‘afia eke. The name afia eke unlike oha and okorobia is symbolical because, it was derived from the name of an ancient market place, which existed near the community’s square. Ikolo youths that are present at Ikolo general assembly usually go into the market place to deliberate and present their consensus opinion to the general assembly. As they deliberate in the Market Square, noise and at times pandemonium emanate from within the group and thus, it is likened to the noise, which emanates from a normal market hence, the name ‘afia eke’, which literally means Eke market.
The above three categories of people put together form what is regarded as Ikolo General Assembly. Any decision taken as a result of such gathering becomes a binding law in the town. It shall be noted that such meetings are not commonly held and cannot just be held anywhere.
OTOBO UGWU EWORO: This is an ancestral meeting point of Ikolo people. Important decisions are hardly taken in Ikolo community if the deliberations are not started, concluded or totally carried out in this particular land space. In other words, Otobo Ugwu Eworo is a sacred square where issues are ironed out in Ikolo community. It is not just a name but also a place with sacred attributes. It is located at Amauwani village sharing the same compound with obu Iyi-uzu.
To convoke a gathering at Otobo Ugwu Eworo, the services of a town crier is required and the crier do that very early in the morning when almost every grown man is still at home except in the time of emergency. Attendance is strictly by invitation. There is always an approved language of summoning people to Otobo Ugwu Eworo by the town crier. After beating the metal gong for at least three times to call people’s attention, he gives his message which must include the age limit of people wanted in the gathering and the titled man that will blow his trumpet at the appointed time of the summon. The town crier would have to go round the ten villages of the town giving the same message. At the appointed time it therefore, behoves on every member of the age grade invited by the town crier to be present at the appointed venue – Otobo Ugwu Eworo.
As mentioned before, far-reaching decisions concerning the town are taken in this gathering. It is believed that any one who tells lies or supports injustice in this gathering will attract the wrath of the gods and will die an untimely death.
REFERENCES
Benezeri, K et al (1977): African Christian Marriage. Camelot press Ltd, London.
Eze, U.M. (1996): Mixed Marriage: A Frank Advise to Young Christians. Snap Press Ltd, Enugu.
Ezugwu,
J. O. (1995): Brief History of St. Michael Catholic Church, Ikolo. An
Address of Welcome Presented on Visit of The Catholic Bishop of Nsukka
Diocese.
Flannery, A. (1975): Vertical Council II. Dominican Pub. Dublin Ireland.
Greenback, F. (1992): Marriage and its Implications in Australia. Sanac Press, Conberra.
Offiah, J.U. (1985): History and Traditions of Ikolo, Other Neighbouring Communities in Outline. Ikolo town, Enugu State.
Ottih, C.O. (2003): Marrital Happiness, the Expectation of Every Couple. Common NIK Cornels Investment Ltd, Onitsha, Nigeria.
Chapter Six
Chapter Six
OCHIMA COMMUNITY
By Comrade Augustine Nzuteigbo
INTRODUCTION
HISTORICAL ORIGIN AND GEOGRAPHICAL LOCATION
ORIGIN
Ochima is one of the fourteen towns that make up Igbo-Etiti local government area of Enugu State. Ochima is the son of Ebinye hence the name “Ochima Ebinye”.
“Ochima is the oldest inhabitant of Igbo-Etiti land and Nsukka zone in general, hence she is accorded the status of eldest son of Nsukka”. From the interview conducted in the course of this treatise, it was revealed that it is doubtful whether anybody living in Ochima today can still give an accurate account of the origin of Ochima. This is because, very little has been written in connection with the history of Ochima due when people who would have given the history and origin were still alive.
The interviews conducted in this research were purely based on oral tradition, which may be prone to doubts and half-truth. With reference to the above assertions and other information gathered, it was the general opinion that Ochima has no other place of migration rather than their home place. The belief is that ‘all Igbos’ originated from the town called Agu – “Igboke na Igbo anyinya” which means a wilderness encompassing all Igbo people. In this case Ochima is the eldest of the entire Igbo race.
According to late Chief Nzuteigbo Nwazogwo (the eldest man in Amaegede) in an inteview with him in 1991, “ Ochima came from nowhere with regard to migration rather Ochima is the eldest of the Igbos because they came first in the creation of the Igbos, and so ochima land is the scene of Igbo creation”. In the same vain, Elder Ugwu Igbodu (late) said, “I have never heard neither from stories, nor any other source about Ochima migrating from anywhere”.
According to Ozor Otobo Nwokpo, the eldest man in Ochima today, there was a woman called Nne muru Igbo who settled with one man at Agu – Igboke na Igbo anyinya. The said woman is still being worshipped by traditionalists today at Ochima in a place called “Onu Nne muru Igbo” in Ochima. The Nne muru Igbo had two sons Ebinye and Adanshi. Ebinye married and had five sons and one died leaving him with four, namely – Ugwuewulo, Onehu, Ugwidike and Egede Adanshi married and gave birth to Nshi who is the ancestral father of Nri in Awka, Anambra State. Udueme according to him is a descendant of Adanshi linage hence Udueme is next in seniority after Ochima in Igbo-Etiti local government area. They settled in Igbo-Etiti while his brother Nri went on hunting expedition to Awka where he finally settled. Elder Otobo Nwokpo in continuation narrated how a time came when the Igbos were about to disperse to various areas. They assembled at Agu–Igboke na Igbo anyinya to deliberate on the movement, there arose the need for kola nut to be used to appeal Nne muru Igbo and ask for her guidance in the discussion. None of the people could provide the kola nut and they subsequently resolved that whoever provides the kola nut should be accorded the respect as the eldest. Then, Ebinye searched his bag thoroughly and brought out a dried kolanut hence, he took that position till today. In every gathering of the Igbo race, he prays with the kola nut provided as the eldest. His being able to produce kola nut in that gathering confirmed his eldership.
Ochima is one of the fourteen towns that make up Igbo-Etiti local government area of Enugu State. Ochima is the son of Ebinye hence the name “Ochima Ebinye”.
“Ochima is the oldest inhabitant of Igbo-Etiti land and Nsukka zone in general, hence she is accorded the status of eldest son of Nsukka”. From the interview conducted in the course of this treatise, it was revealed that it is doubtful whether anybody living in Ochima today can still give an accurate account of the origin of Ochima. This is because, very little has been written in connection with the history of Ochima due when people who would have given the history and origin were still alive.
The interviews conducted in this research were purely based on oral tradition, which may be prone to doubts and half-truth. With reference to the above assertions and other information gathered, it was the general opinion that Ochima has no other place of migration rather than their home place. The belief is that ‘all Igbos’ originated from the town called Agu – “Igboke na Igbo anyinya” which means a wilderness encompassing all Igbo people. In this case Ochima is the eldest of the entire Igbo race.
According to late Chief Nzuteigbo Nwazogwo (the eldest man in Amaegede) in an inteview with him in 1991, “ Ochima came from nowhere with regard to migration rather Ochima is the eldest of the Igbos because they came first in the creation of the Igbos, and so ochima land is the scene of Igbo creation”. In the same vain, Elder Ugwu Igbodu (late) said, “I have never heard neither from stories, nor any other source about Ochima migrating from anywhere”.
According to Ozor Otobo Nwokpo, the eldest man in Ochima today, there was a woman called Nne muru Igbo who settled with one man at Agu – Igboke na Igbo anyinya. The said woman is still being worshipped by traditionalists today at Ochima in a place called “Onu Nne muru Igbo” in Ochima. The Nne muru Igbo had two sons Ebinye and Adanshi. Ebinye married and had five sons and one died leaving him with four, namely – Ugwuewulo, Onehu, Ugwidike and Egede Adanshi married and gave birth to Nshi who is the ancestral father of Nri in Awka, Anambra State. Udueme according to him is a descendant of Adanshi linage hence Udueme is next in seniority after Ochima in Igbo-Etiti local government area. They settled in Igbo-Etiti while his brother Nri went on hunting expedition to Awka where he finally settled. Elder Otobo Nwokpo in continuation narrated how a time came when the Igbos were about to disperse to various areas. They assembled at Agu–Igboke na Igbo anyinya to deliberate on the movement, there arose the need for kola nut to be used to appeal Nne muru Igbo and ask for her guidance in the discussion. None of the people could provide the kola nut and they subsequently resolved that whoever provides the kola nut should be accorded the respect as the eldest. Then, Ebinye searched his bag thoroughly and brought out a dried kolanut hence, he took that position till today. In every gathering of the Igbo race, he prays with the kola nut provided as the eldest. His being able to produce kola nut in that gathering confirmed his eldership.
GEOGRAPHICAL LOCATION
Ochima is located at the extreme south of Igbo-Etiti local government area and occupies an area of about 6.5 square kilometersOchima is bounded in the east by Onyohor and Ukehe , in the west by Ikolo, in the north by Ohebe-Dim and in the south by Umuoka and Affa both in Udi local government area. Ochimai is blessed with more streams than any other community in Igbo-Etiti local government. More than six streams viz, Iyiukwu, Ochiozor, Iyiohu, Aguaba, Obuhalu, Iyiagu and Edokwu, to mention but a few surround the town.
Ochima has only one farm settlement called ‘Agu–Eke’ which is at our boundary with Aku community. Ochima is also surrounded by hills, which serve as a protection against foreign invasions.
Ochima is located at the extreme south of Igbo-Etiti local government area and occupies an area of about 6.5 square kilometersOchima is bounded in the east by Onyohor and Ukehe , in the west by Ikolo, in the north by Ohebe-Dim and in the south by Umuoka and Affa both in Udi local government area. Ochimai is blessed with more streams than any other community in Igbo-Etiti local government. More than six streams viz, Iyiukwu, Ochiozor, Iyiohu, Aguaba, Obuhalu, Iyiagu and Edokwu, to mention but a few surround the town.
Ochima has only one farm settlement called ‘Agu–Eke’ which is at our boundary with Aku community. Ochima is also surrounded by hills, which serve as a protection against foreign invasions.
CULTURE AND CUSTOMS OF OCHIMA COMMUNITY
It is a known and agreed fact that culture is the style of life, fashion, language, music, religion, arts and food etc., of a given community. Every community has its own peculiar way of looking, greeting, dressing, building house, using their language or dialect as the case may be.
Ochima has many customs; the customs enhance peace, unity, sanity and general understanding amongst the people. The community practices Odo masquerade, Ozo tittle taking, Oha system and worship of deities in their land.
It is a known and agreed fact that culture is the style of life, fashion, language, music, religion, arts and food etc., of a given community. Every community has its own peculiar way of looking, greeting, dressing, building house, using their language or dialect as the case may be.
Ochima has many customs; the customs enhance peace, unity, sanity and general understanding amongst the people. The community practices Odo masquerade, Ozo tittle taking, Oha system and worship of deities in their land.
ODO MASQUERADE IN OCHIMA
Odo as a name implies peace. Odo is a common phenomenon among virtually all the communities in Igbo-Etiti local government and its environs. The general notion of Odo varies in form and concept. In Ochima, odo is believed to be a re-incarnated spirit of our dead ancestors. That is why it is regarded with much fear and reverence.
The origin of Odo in Ochima is said to be from two areas according to oral source. Odo in Ochima generally is said to have come from Ikem Ogwugwu in the Isi-Uzo local government area. For this reason, no Ochima can stay in that town during the departure of odo because of its adverse effects, because Odo ochima returns to Ikem Ogwugwu at the end of each Odo season.
Chief Ugwu Amadieze (late) said that a woman first saw Odo in Ochima. The woman raised alarm because it was seen as strange thing. On hearing the alarm, the men came out and pursued the masquerade and it was finally caught at Umuazi village in Ochima. Till today, the village became a place where rules and regulations guiding Odo in Ochima are made in every Odo year.
The other masquerade that has its peculiar way of arrival was Odo Ukpukpa. This was revealed by Chief Nzuteigbo Nwazogwo (late), who said that Odo Ukpukpa came from Okpatu in Udi local government area. The masquerade came to Izama village in Ochima and blew its trumpet expecting a simulative ovation but was disappointed by the little cheers. Odo Ukpukpa then dropped one of the masquerades accompanying it by name Iyigwu igbugbu for them. The masquerade then proceeded to Ibute and Amaudara where it did as before by blowing its trumpet and the cheers were as the former, so it dropped Odo Ububa for them. It continued its journey down to Amaegede and on getting there the trumpet was blown as before and it attracted a stimulating and rousing ovation. This gave the masquerade joy and happiness and it decided to settle down there. This odo today is the most celebrated in Ochima. As the odo entertain the spectators, one should reflect on the importance of leisure in national development and for the individual.
There are three great moments in an odo year in Ochima whereby complex activities that comprise odo naturally fall into. They are:
1) The return of odo from the land of the dead.
2) The sojourn of odo among the living.
3) The departure/exodus of odo back to the land of the spirits.
These complex activities are not clear-cut, but one gradually and naturally flows into the other. They are so planned to fit in with the traditional local calendar (thirteen lunar months). All these period above take approximately eight months in Ochima. By virtue and way of life, Ochima qualified as a normal African traditional agrarian society. For that, in readiness for any feast in the town is focused on the provision of abundant foods, drinks, new clothes and other things that brings happiness to any occasion.
Odo as a name implies peace. Odo is a common phenomenon among virtually all the communities in Igbo-Etiti local government and its environs. The general notion of Odo varies in form and concept. In Ochima, odo is believed to be a re-incarnated spirit of our dead ancestors. That is why it is regarded with much fear and reverence.
The origin of Odo in Ochima is said to be from two areas according to oral source. Odo in Ochima generally is said to have come from Ikem Ogwugwu in the Isi-Uzo local government area. For this reason, no Ochima can stay in that town during the departure of odo because of its adverse effects, because Odo ochima returns to Ikem Ogwugwu at the end of each Odo season.
Chief Ugwu Amadieze (late) said that a woman first saw Odo in Ochima. The woman raised alarm because it was seen as strange thing. On hearing the alarm, the men came out and pursued the masquerade and it was finally caught at Umuazi village in Ochima. Till today, the village became a place where rules and regulations guiding Odo in Ochima are made in every Odo year.
The other masquerade that has its peculiar way of arrival was Odo Ukpukpa. This was revealed by Chief Nzuteigbo Nwazogwo (late), who said that Odo Ukpukpa came from Okpatu in Udi local government area. The masquerade came to Izama village in Ochima and blew its trumpet expecting a simulative ovation but was disappointed by the little cheers. Odo Ukpukpa then dropped one of the masquerades accompanying it by name Iyigwu igbugbu for them. The masquerade then proceeded to Ibute and Amaudara where it did as before by blowing its trumpet and the cheers were as the former, so it dropped Odo Ububa for them. It continued its journey down to Amaegede and on getting there the trumpet was blown as before and it attracted a stimulating and rousing ovation. This gave the masquerade joy and happiness and it decided to settle down there. This odo today is the most celebrated in Ochima. As the odo entertain the spectators, one should reflect on the importance of leisure in national development and for the individual.
There are three great moments in an odo year in Ochima whereby complex activities that comprise odo naturally fall into. They are:
1) The return of odo from the land of the dead.
2) The sojourn of odo among the living.
3) The departure/exodus of odo back to the land of the spirits.
These complex activities are not clear-cut, but one gradually and naturally flows into the other. They are so planned to fit in with the traditional local calendar (thirteen lunar months). All these period above take approximately eight months in Ochima. By virtue and way of life, Ochima qualified as a normal African traditional agrarian society. For that, in readiness for any feast in the town is focused on the provision of abundant foods, drinks, new clothes and other things that brings happiness to any occasion.
OZO TITLE TAKING IN OCHIMA
Ozo in Ochima community depicts affluence as well as honesty. The Ozo titled men are known as Idi and their wives are called Loloanyi. The origin of Ozo title according to Igwe John Agbo was through Eze Owete of Umudiaba Izama in Ochima. Though he could not say from where Eze Owete got the ‘Ozoship’.
The Eze Owete having brought the title into Ochima summoned the Council of Elders and cooked plenty of food, supplied abundant palm wine and killed goats and cows accordingly for them. He was the first person to be initiated into the ozo in Ochima. Other people from other villages started to perform the ceremony to him as the Onyishi Ozo Ochima. The first person after Eze Owete was Eze Agumam from Umuowagu village and so it continued. The Ozo title taking is usually done every two years outside the Odo season. In Ochima, there are only two groups of Ozo men viz; Idi ulo and Idi edu. One has to satisfy Idi ulo first who will then enumerate the requirements for the Idi Edu.to the initiate Onyishi Ozo is any person who is the first amongst the living Ozo titled men and not the eldest in age.
Ozo in Ochima community depicts affluence as well as honesty. The Ozo titled men are known as Idi and their wives are called Loloanyi. The origin of Ozo title according to Igwe John Agbo was through Eze Owete of Umudiaba Izama in Ochima. Though he could not say from where Eze Owete got the ‘Ozoship’.
The Eze Owete having brought the title into Ochima summoned the Council of Elders and cooked plenty of food, supplied abundant palm wine and killed goats and cows accordingly for them. He was the first person to be initiated into the ozo in Ochima. Other people from other villages started to perform the ceremony to him as the Onyishi Ozo Ochima. The first person after Eze Owete was Eze Agumam from Umuowagu village and so it continued. The Ozo title taking is usually done every two years outside the Odo season. In Ochima, there are only two groups of Ozo men viz; Idi ulo and Idi edu. One has to satisfy Idi ulo first who will then enumerate the requirements for the Idi Edu.to the initiate Onyishi Ozo is any person who is the first amongst the living Ozo titled men and not the eldest in age.
OHA (COUNCIL OF ELDERS)
In Ochima, Oha is the eldest man from each village. Ochima has twelve villages namely; Umudiaba, Umuafoke, Amudara Uwani, Umuowagu, Ndiomelle, Amauvuru, Umualeri, Umuoru, Umuazi, Amaegede-Uwani and Akaku. This shows that in Ochima, we have 12 Oha’s, representing the twelve villages. Oha system is not a title taking but a nature’s designation in Ochima. Again, Oha today is believed to be the highest ruling body in Ochima. They try cases ranging from land disputes, marriage, allegations and minor quarrels. Their decision is final, as they are believed to possess the authority to ostracize any person who proves recalcitrant.
In Ochima, Oha is the eldest man from each village. Ochima has twelve villages namely; Umudiaba, Umuafoke, Amudara Uwani, Umuowagu, Ndiomelle, Amauvuru, Umualeri, Umuoru, Umuazi, Amaegede-Uwani and Akaku. This shows that in Ochima, we have 12 Oha’s, representing the twelve villages. Oha system is not a title taking but a nature’s designation in Ochima. Again, Oha today is believed to be the highest ruling body in Ochima. They try cases ranging from land disputes, marriage, allegations and minor quarrels. Their decision is final, as they are believed to possess the authority to ostracize any person who proves recalcitrant.
EDUCATIONAL TRENDS AND DEVELOPMENT, ITS IMPACT IN OCHIMA
Ochima
did not accept western education early enough due to poor
enlightenment and poverty. They did not embrace western education
because they believed that the missionaries have come to destroy their
culture and tradition. It was only at about the 1950s that people like
Christopher Ugwuosi, Vincent Okegbe, Marcel Odo (Enyi), Dennis Ochi,
Otenyi Alloysius, Joseph Ochi etc. all left in search of western
education, and some of them successfully completed and passed their
standard six. Some dropped while some failed. Joseph Ochi and Vincent
Okegbe attended St. Theresa’s Boys’ School, Jos, Plateau State in 1959.
Mr. Ugwuosi Christopher attended Teachers’ Training College. He served
as a teacher till retirement while Okegbe Vincent served in Ministry of
Agriculture as a livestock overseer till his retirement. Mr. Anigolu
Anibueze, Gilbert Amukwolu (late) and others followed. It was in this bid to acquire western education that Ochima, Ikolo and Onyohor communities jointly built St. Michael’s School, Igbodo around 1954. The building of this primary school gingered these communities into the pursuit of education.
Between 1972 and 1973, Ochima people formed Ochima Progressive Union through the help of Mr. Gilbert Amukwolu (late), Ochi Anokwuru, Aniagolu Anibueze, Ugwuosi Christopher, Vincent Okegbe and host a of others. The efforts of these peoples led to the building of community primary school in Ochima in 1976. With the building of this school, every family had the opportunity to sending their wards to school today; in Ochima every home can at least boast of a secondary school leaver. Not withstanding, the community as small as they are can today boast of at least 20-university graduate in various disciplines.
The impact of education in Ochima cannot be enumerated. By the year 1994, pipe borne water was provided and in 1999 Ochima had electricity, though not yet commissioned. All these amenities came through the efforts of our educated elites. It is a known fact that education co-exists with development. Education has optimistically improved the status of Ochima people in social, economic development and political enlightenment. The people’s life style have drastically changed and improved.
CHRISTIANITY
It is said,
religion is the opium of the masses. Ochima people embraced foreign
religion. Ochima is one of the 42 out stations that made-up St. James
Catholic Parish, Aku which started in 1952 with His Lordship Rt. Rev.
Dr. M. U. Eneja as the first residence priest.To be precise, Christianity entered Ochima fully in 1977 and Ochima became a station with Rev. Fr. Edward Kanife as the first priest to celebrate mass in Ochima. In another development, Emmanuel Anglican Church was established in Ochima in 1984 with Rev. Cannon Uvuka as the first to celebrate and administer Holy Communion in the Church.
To show that Ochima embraced Christianity, many churches are in existence in the community viz; Roman Catholic, C.M.S, Assemblies of God, All Christian Fellowship and a host of others. Some of Ochima indigenes are in the seminary and pastoral schools as at now. This shows that in no distant time the community will produce Reverend Fathers and Reverend Pastors to boost the morale of Christianity.
On the impact of foreign religion, prior to the emergence of foreign religion in Ochima, freedom of movement and worship were restricted. The traditionalists determine the days people can move freely especially as it concerns women mostly during the Odo masquerade years/season. In the days of yore, every Ochima was expected to be an odo adherent and idol worshipper as a breach of this may attract sanctions. The emergence of foreign religion is said to have liberated everybody. One can serve anything as his God and freedom of movement is exercised.
However, foreign religion has its negative impact on Ochima. Initiation of every male child between the ages of seven and eight into odo cult is no longer in vogue. That was the system we used in counting those that belong to one age group or the other. The process of initiation shows whether the child will be a coward or a brave person.
They assumed that uninitiated males are of women inclination and probably have intelligent handicaps. Foreign religion has messed this institution up.
AGRICULTURE
Ochima people are
blessed with fertile land and farm settlement though not enough to
serve the industrious Ochima farmers. This made them to look for land
elsewhere where they practiced extensive farming. They moved to places
like Agu-Nze, Opanda, Ukpata, Adani, Agu-Ogidi, etc in search of
fertile and enough land to satisfy their urge. The people plant a wide
variety of crops like cocoyam, black beans, cassava, groundnut, yam and
maize in abundance. The people of Ochima grow other economic trees
like kola nuts, palm trees, oranges etc.Ochima people are also keen in animal husbandry. There is no average home in Ochima that one cannot find five to six goats, sheep, fowls and at least one cow. These animals are reared in the traditional system of management.
It is these animals that are put to various uses especially during festivals. They are either sold in exchange for money or slaughtered for consumption. They are kept as a mark of high economic status and a substitute for elders who can no longer actively participate in crop production.
CONCLUSION
Due to the fact
that not much had been written about Ochima the writers were unable to
get the much-needed facts about the community. The researchers mostly
depended on oral tradition and their experiences as people of Ochima.
However, an attempt has been made to give brief information about
different aspects of Ochima origin and culture. It is our belief that in subsequent times we will be able to give more elaborate explanation on the history and ethnography of Ochima people.
REFERENCES
Nwokpo, Otobo (2006), Oral Interview.
Agbo J. A., Igwe of Ochima (2006), Oral Interview.
Agbo J. A., Igwe of Ochima (2006), Oral Interview.
Nzuteigbo A. A, (1992), Masquerade in Nigeria as an Organ of Traditional Public Relations: A Case Study of Ochima.
Chapter Seven
OHEBE-DIM TOWN
By Sylvanus .C. Ugwu and Casimir .C. Ugwu.
INTRODUCTION
There
has been no well-documented historical origin of Ohebe-Dim. However,
from the folktales, myths and legendary stories, Ohebe-Dim of the
present generation maintains its lead and seniority positions among the
three grandsons of Dimoka within the present dispensation. From all our
findings, we could not deduce from any source the name of the mother
of Ohebe-Dim and where Ohebe-Dim came from, hence no documentation.
According to Jan Vansina, where there is no writing or almost none, oral tradition must bear the brunt of historical reconstruction. They will not do this as if they were written sources. The limitations of oral tradition must be fully appreciated so that it will not come as a disappointment that long periods of research yield a reconstruction that is still not very detailed. What one does reconstruct from oral sources may well be a lower order of reliability, when there are no independent sources to crosscheck and when structuring or chronological problems complicate the issues.
Ohebe-Dim is a town in Igbo-Etiti Local Government Area of Enugu State. According to folklore, Dim Eze is the father of Ohebe-dim and Ohebe-dim had seven sons. They were Omashi, Umuotuga, Nnawan, Chinwa, Ohodo, Umuoma and Akaibute. Among them, Omashi is the eldest. They are therefore written according to their seniority. The seven sons then became the seven villages in Ohebe-Dim. Again, within these seven villages, it is agreed that Ohebe-Dim married three wives. The first wife gave birth to Omashi, Nnawam and Umuoma and they are collectively known as Ejuona. The second wife gave birth to Umuotuga and Akaibute and the third wife gave birth to Chinwa and Ohodo.
According to Jan Vansina, where there is no writing or almost none, oral tradition must bear the brunt of historical reconstruction. They will not do this as if they were written sources. The limitations of oral tradition must be fully appreciated so that it will not come as a disappointment that long periods of research yield a reconstruction that is still not very detailed. What one does reconstruct from oral sources may well be a lower order of reliability, when there are no independent sources to crosscheck and when structuring or chronological problems complicate the issues.
Ohebe-Dim is a town in Igbo-Etiti Local Government Area of Enugu State. According to folklore, Dim Eze is the father of Ohebe-dim and Ohebe-dim had seven sons. They were Omashi, Umuotuga, Nnawan, Chinwa, Ohodo, Umuoma and Akaibute. Among them, Omashi is the eldest. They are therefore written according to their seniority. The seven sons then became the seven villages in Ohebe-Dim. Again, within these seven villages, it is agreed that Ohebe-Dim married three wives. The first wife gave birth to Omashi, Nnawam and Umuoma and they are collectively known as Ejuona. The second wife gave birth to Umuotuga and Akaibute and the third wife gave birth to Chinwa and Ohodo.
ORIGIN
Up till date, there is no clear evidence to show where Ohebe-Dim actually originated. But according to the information gathered, Ohebe-Dim, Umuna and Ogwu in Ozalla Town are sons of Dim Eze.
Up till date, there is no clear evidence to show where Ohebe-Dim actually originated. But according to the information gathered, Ohebe-Dim, Umuna and Ogwu in Ozalla Town are sons of Dim Eze.
LOCATION
Many towns surround Ohebe-Dim. In the North of her is Ozalla, in the south, we have Ikolo and Ochima, in the East is Umuna and Ukehe and in the West is Aku.
There are many roads that pass through Ohebe-Dim. One that runs from Nineth Mile to Nsukka passes through Umuotuga, Agu Chinwa, Agu Ohodo and Ejuona. Another road that goes to Nkpologu passes through Umuotuga and Akaibute. The one that runs from Ogbede, the Head Quarters of Igbo-Etiti passes through Umuotuga Akibute and Chinwa and leads to Ozalla. Another raod that starts from Ekwegbe passes through Ejuona, Chinwa and Ohodo. This road leads to Aku. Ohebe –Dim is surrounded by three hills. They are Gburugburu hill, Owushi hill and Oshi hill. Again, three more hills are found at the heart of the town. They are Omashi hill, Nnawan hill and Umuoma hill.
Many towns surround Ohebe-Dim. In the North of her is Ozalla, in the south, we have Ikolo and Ochima, in the East is Umuna and Ukehe and in the West is Aku.
There are many roads that pass through Ohebe-Dim. One that runs from Nineth Mile to Nsukka passes through Umuotuga, Agu Chinwa, Agu Ohodo and Ejuona. Another road that goes to Nkpologu passes through Umuotuga and Akaibute. The one that runs from Ogbede, the Head Quarters of Igbo-Etiti passes through Umuotuga Akibute and Chinwa and leads to Ozalla. Another raod that starts from Ekwegbe passes through Ejuona, Chinwa and Ohodo. This road leads to Aku. Ohebe –Dim is surrounded by three hills. They are Gburugburu hill, Owushi hill and Oshi hill. Again, three more hills are found at the heart of the town. They are Omashi hill, Nnawan hill and Umuoma hill.
DEITIES
There are two major shrines in Ohebe-Dim. One is called Oshi and the other is Akpu. Oshi, which is now a deity, was a human being. The man Oshi who hailed from Ohodo was a warrior. In the olden days, he fought many wars and in all he was successful. He fought those they called ‘Abiriba’ at that time and killed many heads. Then, when he died, the whole town mourned him and from the year of his death, the town fixed a date for his remembrance. The town till date has a feast called Oshi every year in the memory of Oshi and his powers.
Akpu, on the other hand was a woman. Akpu hailed from Akaibute. She was very famous and she cooked food for Oshi before he moved for war. After her death, the whole town mourned her just like that of Oshi. The town, up to date has a memorable day for her every year.
The idol worshippers attach much importance to these deities because:
i. They believe that these deities protect them from evildoers.
ii. They believe that the deities kill any person who gives poison to anybody in the town.
iii. They believe that the shrines kill or render any person who does what is against the custom of the town useless. (Iru nso ala).
Sources of Water Supply: Ohebe- Dim is not blessed with any river, but there are two springs which serve the community during the dry season. These are Oshi and Agee. These are the only sources of water supply during the dry season in the olden days.
Occupation: The occupation of the town is mainly farming. Others are cow rearing and tapping of palm wine. Ohebe-Dim is the greatest producer of cocoyam in Igbo-Etiti. The famous market in Ohebe-Dim is Orie market. She has other markets like afor agu, agu Chinwa and Ejuona.
There are two major shrines in Ohebe-Dim. One is called Oshi and the other is Akpu. Oshi, which is now a deity, was a human being. The man Oshi who hailed from Ohodo was a warrior. In the olden days, he fought many wars and in all he was successful. He fought those they called ‘Abiriba’ at that time and killed many heads. Then, when he died, the whole town mourned him and from the year of his death, the town fixed a date for his remembrance. The town till date has a feast called Oshi every year in the memory of Oshi and his powers.
Akpu, on the other hand was a woman. Akpu hailed from Akaibute. She was very famous and she cooked food for Oshi before he moved for war. After her death, the whole town mourned her just like that of Oshi. The town, up to date has a memorable day for her every year.
The idol worshippers attach much importance to these deities because:
i. They believe that these deities protect them from evildoers.
ii. They believe that the deities kill any person who gives poison to anybody in the town.
iii. They believe that the shrines kill or render any person who does what is against the custom of the town useless. (Iru nso ala).
Sources of Water Supply: Ohebe- Dim is not blessed with any river, but there are two springs which serve the community during the dry season. These are Oshi and Agee. These are the only sources of water supply during the dry season in the olden days.
Occupation: The occupation of the town is mainly farming. Others are cow rearing and tapping of palm wine. Ohebe-Dim is the greatest producer of cocoyam in Igbo-Etiti. The famous market in Ohebe-Dim is Orie market. She has other markets like afor agu, agu Chinwa and Ejuona.
ODO MASQUERADE IN OHEBE-DIM (HISTORICAL ORIGIN)
History had it that a woman went to collect firewood near her house, and saw a domestic fowl searching and scrambling for food and extracted an extra ordinary object/ figure from the earth soil, then the woman with her male child she was carrying at her back saw the object. The child screamed “Odo Elee” and the woman (mother) dropped him and ran away in astonishment.
Then Ububa leaf (tree) was – used to clean the Odo while it was coming out of the earth surface.
That is why the spokes person of the Odo masquerade (Akpara) invokes the fowl three times and the Ububa leaf tree three times before they start chanting other incantations ushering in the Odo into the world. It goes like these, “Okuko votaru Odo, Ububa bara Odo, “and other incantations. That is on the first day the Ishi Odo or Odo Okpanwu comes back from the spirit world.
A masker that is also believed to come from a spirit world to live among people in the community once in every two years personifies Odo in Ohebe-dim. Odo is also regarded as the reincarnation of the dead members of the community. From that day Odo started to exist among the people and is being operated by men in Igbo Odo communities for cultural upliftment.
Ohebe-Dim with her paternal ancestor called DIMEZE was formally a family, but now having thousands of extended families, which gave rise to the existing, different clans, hamlets and villages in the town. Ohebe- Dim, like other towns in Igbo –Etiti L.G.A and beyond operates masquerade known as Odo. Put in other words, Ohebe-Dim is an Odo cultural community (Igbo Odo).
History had it that a woman went to collect firewood near her house, and saw a domestic fowl searching and scrambling for food and extracted an extra ordinary object/ figure from the earth soil, then the woman with her male child she was carrying at her back saw the object. The child screamed “Odo Elee” and the woman (mother) dropped him and ran away in astonishment.
Then Ububa leaf (tree) was – used to clean the Odo while it was coming out of the earth surface.
That is why the spokes person of the Odo masquerade (Akpara) invokes the fowl three times and the Ububa leaf tree three times before they start chanting other incantations ushering in the Odo into the world. It goes like these, “Okuko votaru Odo, Ububa bara Odo, “and other incantations. That is on the first day the Ishi Odo or Odo Okpanwu comes back from the spirit world.
A masker that is also believed to come from a spirit world to live among people in the community once in every two years personifies Odo in Ohebe-dim. Odo is also regarded as the reincarnation of the dead members of the community. From that day Odo started to exist among the people and is being operated by men in Igbo Odo communities for cultural upliftment.
Ohebe-Dim with her paternal ancestor called DIMEZE was formally a family, but now having thousands of extended families, which gave rise to the existing, different clans, hamlets and villages in the town. Ohebe- Dim, like other towns in Igbo –Etiti L.G.A and beyond operates masquerade known as Odo. Put in other words, Ohebe-Dim is an Odo cultural community (Igbo Odo).
ODO IN OHEBE-DIM
From the myth behind the existence of Odo cult in Ohebe- Dim, we have two schools of thought. The other school traced the coming of Odo into Ohebe-Dim as this, Odo Amudo, Odo Obeke, Odo Ugbele, Umuinyida and Odo Amadin, as having being bargained and bought from Ikolo. The history had it that these villages paid before the Odo came into their villages.
Similarly, according to oral history, Umuinyida was formerly the village Odo Chief Priest came from. It goes like this; one late Ikejegwo Ogu from Umuinyida in Chinwa village was the central Chief Priest of Odo throughout the town. His maternal home is Amudo in Akibute village. As his father died, he fled to Amudo his maternal home and handed over the Odo instrumentals to one Ebonyi for fear of being attacked by his people. It was Ebonyi that took the Odo instrumentals to Amudo. The father of Ikejegwo Ogu gave him the rights as a reward because he took care of him while he was alive. Since then, Amudo clan took over and their Odo masquerades return first by March once in every two years; giving other Odo masquerades in the town three native weeks to return with the exception of Ofiatu. This also goes to corroborate an adage in the town, which goes like this. “Ofiatu Ofiatitiri soo Amudo eri Odo, Luagworo na Afor bia ri Odo.”
The second school of thought had it that Ejuona, Ishiamaal and Ohodo got their own Odo from Ochima. These Odo have their pointed nose (Okpoimi).
Due to the fragile nature of women they were not allowed to participate in the innocuous Odo ritual.
Among the interesting features of Odo in Ohebe-dim is that the various origins and feats were being attributed to the masked figures. Without mincing words, most of Odo masquerades represent the ancestral spirit to which clans/ hamlets trace their origins in Ohebe-Dim.
For want of time and space, we are not going to discuss all aspects of Odo cults in Ohebe – Dim.
Most of the names given to the Odos represent their places of origin like,
Igwugwu No’lue – Ugbele
Okenya – Ofiatu
Ezike Aloke – Obeke
Ovuru- Uzo Nwonyishi – Ohodo
Ikata – Umudule
Ikejiokwo Nwobodikeze – Umuinyida
Owuru Igbogbokwe Nwobodikeze – Chinwa (Amadim)
Oboridi Nwalu – Omashi
Aji Nwonyishi – Nnawam
Ogadike Nweigbo – Umuoma
Okebule Avueja – Amudo
From the myth behind the existence of Odo cult in Ohebe- Dim, we have two schools of thought. The other school traced the coming of Odo into Ohebe-Dim as this, Odo Amudo, Odo Obeke, Odo Ugbele, Umuinyida and Odo Amadin, as having being bargained and bought from Ikolo. The history had it that these villages paid before the Odo came into their villages.
Similarly, according to oral history, Umuinyida was formerly the village Odo Chief Priest came from. It goes like this; one late Ikejegwo Ogu from Umuinyida in Chinwa village was the central Chief Priest of Odo throughout the town. His maternal home is Amudo in Akibute village. As his father died, he fled to Amudo his maternal home and handed over the Odo instrumentals to one Ebonyi for fear of being attacked by his people. It was Ebonyi that took the Odo instrumentals to Amudo. The father of Ikejegwo Ogu gave him the rights as a reward because he took care of him while he was alive. Since then, Amudo clan took over and their Odo masquerades return first by March once in every two years; giving other Odo masquerades in the town three native weeks to return with the exception of Ofiatu. This also goes to corroborate an adage in the town, which goes like this. “Ofiatu Ofiatitiri soo Amudo eri Odo, Luagworo na Afor bia ri Odo.”
The second school of thought had it that Ejuona, Ishiamaal and Ohodo got their own Odo from Ochima. These Odo have their pointed nose (Okpoimi).
Due to the fragile nature of women they were not allowed to participate in the innocuous Odo ritual.
Among the interesting features of Odo in Ohebe-dim is that the various origins and feats were being attributed to the masked figures. Without mincing words, most of Odo masquerades represent the ancestral spirit to which clans/ hamlets trace their origins in Ohebe-Dim.
For want of time and space, we are not going to discuss all aspects of Odo cults in Ohebe – Dim.
Most of the names given to the Odos represent their places of origin like,
Igwugwu No’lue – Ugbele
Okenya – Ofiatu
Ezike Aloke – Obeke
Ovuru- Uzo Nwonyishi – Ohodo
Ikata – Umudule
Ikejiokwo Nwobodikeze – Umuinyida
Owuru Igbogbokwe Nwobodikeze – Chinwa (Amadim)
Oboridi Nwalu – Omashi
Aji Nwonyishi – Nnawam
Ogadike Nweigbo – Umuoma
Okebule Avueja – Amudo
Other names depict the clan or hamlet of which the Odo comes from example.
Okumkpu – Umeze – Ohebe- Dim in Ugbele village.
Dimokwuruinyi – Amadim – Chinwa
Uzoke – Umuzoke village in Ugbele.
Dulevu – Ohodo village
Digwu okenye – Ishiamaal
Ezugwu Elegwu – Umuogbalaga village, Ugbele.
Okumkpu – Umeze – Ohebe- Dim in Ugbele village.
Dimokwuruinyi – Amadim – Chinwa
Uzoke – Umuzoke village in Ugbele.
Dulevu – Ohodo village
Digwu okenye – Ishiamaal
Ezugwu Elegwu – Umuogbalaga village, Ugbele.
Other names represent beauty either of the imaginary name of the Odo or an ancestor.
Otegburu Agbogo – Obeke
Idi Nwonye – Omashi
Onye Okwesiri- Ameziaga, Ohodo village
Ekiri Ishienyi – Amadia – Umuoma village
Also, other Odo represents humour, in this case they were meant to amuse people.
They include;
Udeaya Diegwu – Amadim Chinwa village
Akparaike – Nnawam
Ojinaachi – Ohodo
Osondu Agwuike- Ugbele
Okwunanjo – Obeke
Similarly, there are some other Odo with lethal visional powers which only the priest consults or appeases. These include:
Okebule – Amudo, Akaibute village
Oka mkpukpiri – Umuidu – Ugbele village
Odoeg – Amadim Chinwa Village
Algh – Nnawam, village Ejuona
Odo Akuakuru – Umudim Anwuguuma Ishimaal, Akibute village.
In all, the time for the feast of Odo comes up by March, once in two years and goes back to its spiritual world. When it returns, it stays seven months before going back. As history had it they traced its resting place to Ikem (a town in Isi – Uzo L.G.A). Stories were told that during the departure ceremony (Ula Odo) that massages are given to the Odo to be collected by people of Ikem.
During the coming ceremony, the preparation is at its groove (Uham) and when they return, they stay at Igidi.
The departure ceremony is groovier than the incoming. Cows, goats, fowls and sheep are being slaughtered during the festivities. Friends and well-wishers are being entertained lavishly by the adherent of Odo masquerade.
One aspect of the rituals that defies even the white men is the esoteric nature of its music. Even among the women folk, it has been very difficult for them to discover the mystery behind the composition and instruments used by the Odo to play its music.
Ever before the coming of the white men and their foreign religion (Christianity), Odo masquerades have been playing important religious, social, political and economic roles to its adherents.
Finally, Odo masquerade usually returns on Afor day of March and departs on Nkwo day of September once in two years.
OZO TITLE- TAKING IN OHEBE-DIM
In Ohebe-Dim, peoples’ wealth were determined by the number of wives a person married, the number of children in the family, number of barns of yams, cocoyams and domestic animals like cows, goats, sheep seen in a person’s compound. Those were the parameters of measuring wealth. In this community, title taking is addressed as Ozo or Idi. Ozo title- taking in Ohebe- Dim is the manifestation or testimony of a hero who has acquired wealth that has been useful to the people.
The Ozo or Idi title- taking in Ohebe-Dim is at present carried out in village basis and abounds in these stages, unlike the olden days where it is performed communally. Similarly, for want of time and space, we are not going to discuss in detail the processes of taking Ozo title in Ohebe-dim. With time we shall go into detail. The stages go like these:-
Ido Echi- The title- seeker informs the already titled men of his interest. In this case he will lavish them with foods and drinks. He also invites the eldest men (Ohas) within his village. These Ohas must not be titled men. At the end of the conviviality, he dishes out money to the Ozo titled men to indicate his interest.
Ndigba Arua- At this second stage, all the Ozo titled men and their Ozo escort (Nwekpa) within the village will be in attendance. Foods and drinks will equally be given to them.
Obuegba Okputukputu: This is the notification of the Okputukputu ceremony of which the same men of titular positions with their escorts (Nwekpa) will be invited.
Okputukputu Ceremony: It is almost the climax of the ceremony. In this case, not only the Ozo titled men and their escort will be invited, even the non-titled men known as the “Oheke”. Due to the gravity of the ceremony, the kinsmen of the Ozo-seeker usually support him with food and wine for many invited guests are expected to come and grace the occasion.
Obuegba Owaonu: The Ozo and their Nwekpas are invited to the title- seekers house for the purpose of notifying them of the next ceremony known as Owaonu. Conviviality is inclusive in all these stages.
Owa Onu Ceremony: This denotes the day the Ozo seeker pronounces his three titled names according to the traditional and customs of the town’s titular institution. Philosophical names like these; Nnebuluaka” (if mother were a collection of beads, when it breaks, the make will repair it), Egonasuofia (Money that clears the bush), “Onyeakalebea” (Let nobody reveals has dwelling place) etc. as well, the wife/ wives of the Ozo seeker will equally pronounce her/their two names each to indicate that her/their husband(s) would be or is a titled man/men. Also to be invited are Nwanzere (must be a woman) who has been previously selected as the helper of Ozo-seeker through the fortuneteller and the “Ogbu Opu” (must be a man, ie a trumpeter or trumpet- blower) who is chosen through mere appointment.
Ila Mbuba ceremony: In Ozo or Idi title taking Ila mbuba is a period of titular confinement either at the would-be Ozo’s compound or clan hall. It usually begins at “Eke” days at night and lasts for a period of three market weeks. The Ila mbuba is also described as a night wake keep for the Ozo-title seeker and the Umuada are invited for the wake-keep. Traditional music like Egwu shakpara, Okango drum and all other known music will be featuring. It is usually a night of merriment, singing, dancing, and drinking with the invited guests.
On Orie day, the titled men in the village attend the ceremony. The regalia’s like title scepter (Arua Ozo) Akari, is worn around the titleholder ankle. The eldest man of that clan/hamlet gives the Arua Ozo to him while a man from another clan/hamlet/village wears Akari.
While Nwanzere Ozo will be grinding camwood (Ufieyi) for the Ozo man who rubs the camwood on his body everyday and wears a traditional “akwete” cloth (Ajima) on his waist, a red cap on his head and his traditional trumpet (Opu) to be blowing at his wills. He (Ozo-holder) eats roasted yam, every morning. Friends and relations brings to him food, money and other gifts. Ozo holders have a special seat called Okpara-ekwe.
Izu Afia Idi: This stage marks the newly titled man’s shopping at the four markets in Ohebe-Dim. He starts his market journeys six months after ila mbuba which is in Ohebe-Dim the 8th month of the year. He starts with Afor market at Ohodo Ohebe, followed by Nkwo market near Ugwiorie. The village owners of the four markets i.e the eldest villagers who are idol-worshippers would be called upon to worship the four markets for the new Ozo-holder. The grand finale of the market shopping is being organized at Orie Ohebe now along the 9th mile Markurdi Express way/road. In that market, gifts of different kinds are given to the Ozo man by his relatives, friends and well – wishers.
In Ohebe-dim, an Ozo shakes hands twice with his fellow Ozo. They are symbolized with the wearing of a red cap, sometimes travels to ceremonies, with their trumpet and the tilted thread anklet (akari) always on his ankle. They are not being addressed in a vulgar language while he should be truthful and straight forward in his dealings with other members of the community and beyond.
With the qualities an Ozo titled man possess, he and his wives, including his compound are obviously deemed sacrosanct.
In Ohebe-Dim, peoples’ wealth were determined by the number of wives a person married, the number of children in the family, number of barns of yams, cocoyams and domestic animals like cows, goats, sheep seen in a person’s compound. Those were the parameters of measuring wealth. In this community, title taking is addressed as Ozo or Idi. Ozo title- taking in Ohebe- Dim is the manifestation or testimony of a hero who has acquired wealth that has been useful to the people.
The Ozo or Idi title- taking in Ohebe-Dim is at present carried out in village basis and abounds in these stages, unlike the olden days where it is performed communally. Similarly, for want of time and space, we are not going to discuss in detail the processes of taking Ozo title in Ohebe-dim. With time we shall go into detail. The stages go like these:-
Ido Echi- The title- seeker informs the already titled men of his interest. In this case he will lavish them with foods and drinks. He also invites the eldest men (Ohas) within his village. These Ohas must not be titled men. At the end of the conviviality, he dishes out money to the Ozo titled men to indicate his interest.
Ndigba Arua- At this second stage, all the Ozo titled men and their Ozo escort (Nwekpa) within the village will be in attendance. Foods and drinks will equally be given to them.
Obuegba Okputukputu: This is the notification of the Okputukputu ceremony of which the same men of titular positions with their escorts (Nwekpa) will be invited.
Okputukputu Ceremony: It is almost the climax of the ceremony. In this case, not only the Ozo titled men and their escort will be invited, even the non-titled men known as the “Oheke”. Due to the gravity of the ceremony, the kinsmen of the Ozo-seeker usually support him with food and wine for many invited guests are expected to come and grace the occasion.
Obuegba Owaonu: The Ozo and their Nwekpas are invited to the title- seekers house for the purpose of notifying them of the next ceremony known as Owaonu. Conviviality is inclusive in all these stages.
Owa Onu Ceremony: This denotes the day the Ozo seeker pronounces his three titled names according to the traditional and customs of the town’s titular institution. Philosophical names like these; Nnebuluaka” (if mother were a collection of beads, when it breaks, the make will repair it), Egonasuofia (Money that clears the bush), “Onyeakalebea” (Let nobody reveals has dwelling place) etc. as well, the wife/ wives of the Ozo seeker will equally pronounce her/their two names each to indicate that her/their husband(s) would be or is a titled man/men. Also to be invited are Nwanzere (must be a woman) who has been previously selected as the helper of Ozo-seeker through the fortuneteller and the “Ogbu Opu” (must be a man, ie a trumpeter or trumpet- blower) who is chosen through mere appointment.
Ila Mbuba ceremony: In Ozo or Idi title taking Ila mbuba is a period of titular confinement either at the would-be Ozo’s compound or clan hall. It usually begins at “Eke” days at night and lasts for a period of three market weeks. The Ila mbuba is also described as a night wake keep for the Ozo-title seeker and the Umuada are invited for the wake-keep. Traditional music like Egwu shakpara, Okango drum and all other known music will be featuring. It is usually a night of merriment, singing, dancing, and drinking with the invited guests.
On Orie day, the titled men in the village attend the ceremony. The regalia’s like title scepter (Arua Ozo) Akari, is worn around the titleholder ankle. The eldest man of that clan/hamlet gives the Arua Ozo to him while a man from another clan/hamlet/village wears Akari.
While Nwanzere Ozo will be grinding camwood (Ufieyi) for the Ozo man who rubs the camwood on his body everyday and wears a traditional “akwete” cloth (Ajima) on his waist, a red cap on his head and his traditional trumpet (Opu) to be blowing at his wills. He (Ozo-holder) eats roasted yam, every morning. Friends and relations brings to him food, money and other gifts. Ozo holders have a special seat called Okpara-ekwe.
Izu Afia Idi: This stage marks the newly titled man’s shopping at the four markets in Ohebe-Dim. He starts his market journeys six months after ila mbuba which is in Ohebe-Dim the 8th month of the year. He starts with Afor market at Ohodo Ohebe, followed by Nkwo market near Ugwiorie. The village owners of the four markets i.e the eldest villagers who are idol-worshippers would be called upon to worship the four markets for the new Ozo-holder. The grand finale of the market shopping is being organized at Orie Ohebe now along the 9th mile Markurdi Express way/road. In that market, gifts of different kinds are given to the Ozo man by his relatives, friends and well – wishers.
In Ohebe-dim, an Ozo shakes hands twice with his fellow Ozo. They are symbolized with the wearing of a red cap, sometimes travels to ceremonies, with their trumpet and the tilted thread anklet (akari) always on his ankle. They are not being addressed in a vulgar language while he should be truthful and straight forward in his dealings with other members of the community and beyond.
With the qualities an Ozo titled man possess, he and his wives, including his compound are obviously deemed sacrosanct.
EDUCATIONAL DEVELOPMENT IN OHEBE- DIM
The scramble for the colonization of Africa in the late 19th and early 20th centuries by European countries, notably Britain, France, Spain, Portugal and Germany, had at a later date, the by product of the introduction of formal western education in most black African countries. Ohebe-Dim, being an integral sub-area of the larger Nigeria in Africa experienced the introduction of formal education in the town in the first half of the 20th century.
The early western colonialists in Nigeria concentrated in trade and the development of structures to facilitate trade. These structures included the building of roads, railways and waterways for improved transportation and the appointment of village heads/ chiefs to provide local labor force and maintain relative peace. Ohebe people like other native people in Igbo land kept a distance from the colonialists for fear of being taken away from their ancestral homes to serve as laborers transporters or local law enforcement agents for the white colonialist.
The activities of the colonialists brought about drastic reduction in inter village wars thus ushering in relative peace and sense of security. Under the condition, the Christian missionaries who followed in the heels of the colonialists felt safer and more courageous to penetrate villages and towns preaching Christianity as a new religion that should be accepted by the local people. The soft and friendly approach adopted by the white missionaries was more tolerable to the natives who in return nominated people among themselves to serve and aid the missionaries in their evangelical work.
The missionaries under the leadership of the legendary Father Millet set foot in Ohebe dim in 1933 and in the same year made a convert by name Pius Okwor. About the same time, the traditional headman of Chinwa village in Ohebe Dim by name Eze Nwonu [later christened Jacob Eze had already established link with the colonial administration based at Ogurugu, Nkpologu and later Nsukka.
The efforts of Jacob Eze, who eventually became the first colonial nominated chief of Ohebe Dim and Mr. Pius Okwor the first Christian convert helped to encourage Ohebe people to nominate or offer their children to learn the white man’s language and his way of life. To this end, a thatched building was constructed in 1935 at Chinwa village in Ugwuorie [the center of the town] as the first Ohebe-Dim primary school where youngsters were taught, Catholic catechism, how to read and write in Igbo and English languages. The primary school was named St. Michael’s School, Ohebe - Dim.
The first products of the Catholic missionary efforts in Ohebe-Dim were Joseph Uliaga (from Ohodo village), Mr. Simon Okenyi and Mr. Francis Okpunwa both from Chinwa village. These three adventurers after painstakingly graduating from the Ohebe- Dim infant School followed the missionaries to bigger schools outside Ohebe – Dim where they went through relatively advanced training up to Standard four to qualify them in 1943 as the first missionary teachers from Ohebe– Dim. From 1943 to 1948, these three pioneers served meritoriously in various communities of the present Nsukka political zone to promote Catholicism and basic Western Education.
Other Ohebe-Dim aspiring youngsters came up to improve on the pioneering efforts of the aforementioned three pioneers. Prominent among them was Mr. Matthias Okenyi, who by his very impressive accomplishments at the Onitsha provincial level as a famous athlete of St. Joseph’s School Nsukka from 1946 to 1949 made going to school very attractive for promising youngsters of Ohebe–Dim in particular and Nsukka people in general. Mr. Mathias Okenyi, the first Ohebe person to pass the then highly rated standard six examination in 1949 started his teaching career at Agbo-Ogazi and Uvuru axis in 1950. Following closely on the heels of Mr. Matthias Okenyi was Mr. Fidelis Ezugwu who in 1950 also passed the standard six examinations at St. James School Aku with the legendary Sir Felix Ugwuoju as his teacher. Mr Ezugwu was briefly posted in 1951 to teach at his native town Ohebe -Dim before being posted out to other Catholic missionary schools.
In 1952, through the effort of Chief Joseph Jacob (who succeeded his late father, Chief Jacob Eze as the Chief of Ohebe–Dim), Igbo-Assa people made St. Michaels Primary School Ohebe-Dim the center for standard one and two primary education programme for all Igbo-Assa youngsters in the seven towns of Ikolo, Ochima, Ohebe-Dim, Ngalakpu (now Diogbe), Onyohor, Umuna and Umunko. This center was moved in 1954 to Igbodo customary court building at Ogbede in 1953. The idea of the Central School at Igbodo was to lessen the traveling distance from these minority towns to primary schools at Aku and Ukehe in pursuit of higher levels of primary education. The movement from Ohebe-Dim to Ogbede left St. Michael’s Primary School with educational programs up to standard one with Denis Eze from Orba as the headmaster.
Also in 1952, Ohebe-Dim people decided to elevate their primary school from a thatched house to a more durable building of stone reinforced concrete walls and zinc roofs.
Increased interest of youngsters in going to school was more enhanced by the successes of Mr. Sylvester Ezike, who successfully completed his primary school education between 1953 and 1955 and commenced teaching at various communities in Aku parish. The increased pupil population of St. Michael’s School earned its elevation to standard two later when the new school building was completed by Ohebe -Dim people under Mr. Donatus Ezema as the Headmaster and Ohebe-Dim’s ebullient and amiable Matthias Okenyi as his assistant.
In 1955, Mr. Ignatius Okenyi and Mr. Hyacinth Eze joined the civil service as workers in the Nsukka Divisional council. The vacancy left by Ignatius Okenyi as a teacher from Ohebe was filled in 1957 by Mr. Christopher Attama who after excellent performance in his 1956 standard six examination commenced teaching as an employee of the Eastern Regional Ministry of Education through the Catholic Management System.
In the middle of 1956 after the crumbling of the Igbo-Asaa Central School Igbodo due to political intrigues from Igbodo area, the elite of Ohebe-Dim with the initiative of Mr. Ignatius Okenyi and Hyacinth Eze formed the Ohebe Improvement Union with the main objective of instituting free primary education in the town and also the restrictions against prostitution and early marriages of young girls so as to boost the school population for both males and females. The activities of the Union from 1956 to 1962, in spite of distracting village politics, ensured steady growth of the Ohebe-Dim primary school.
In 1957, Mr. Fidelis Ezugwu became the first Ohebe Dim person to gain entry into a Teachers Training College. He gained admission into St. Patrick’s College, Obollo Eke for a two year programme. His entry into a college was a big pride and relief to Ohebe people who were left behind by the earlier successes of their neighbouring minority communities of Ikolo, Umunko and Umuna in producing TCIII AND TCII teachers.
From the end of 1967 in Eastern region of Nigeria, teaching appointment became no longer automatic for standard six-certificate holders except for brilliant pupils who could be teachers only after their successful completion of educational study programme in a Teacher Training College. As a result, primary school teachers started counseling their pupils on alternative avenues through which they could qualify as administrators, Lawyers, Engineers and medical doctors. This development opened up the desire by aspiring youngsters to go into secondary schools for post primary studies.
Also from the same 1967 in Eastern Nigeria, retrenchment of teachers based on their performance in the annual teachers’ assessment examinations became a continuous exercise. By the first quarter of 1959, Mr Fidelis Ezugwu and Mr. Christopher Attama were the only survivors (out of all the teachers from Ohebe-Dim) from the scourge of this continuous retrenchment exercise. Irrespective of this drastic reduction in the number of teachers from Ohebe-Dim in the Eastern Nigeria Education Ministry, St. Michael’s Primary School Ohebe-Dim continued to grow in pupil population, number of teaching staff and level of primary school study which had by 1959 reached standard four.
In January 1959, Marcel U. Agu, Virginia Okwor (now Mrs Onunze) and Gilbert Okwuli gained admission into secondary schools namely CIC Enugu, QRC Onithsa and All Hallows Seminary, Onitsha respectively. As the years rolled by, these three first secondary school students were joined by more aspiring students like Innocent Odo (St. Patrick’s Emene), Raphael Ezoka (All Hallows Seminary, Onitsha), Isaac Edugwu, Titus Obute, Fredrick Eze and later Lawrence Attama gained admission in Igbo-Etiti Grammar School, Adada. Several other Ohebe youngsters were desirous to obtain secondary school Education but their parents lacked the fund to support them.
By 1963, St Michael’s School Ohebe-Dim had been elevated to a standard six school and by the end of 1966; Marcel Agu, Innocent Odo and Virginia Okwor had successfully completed their secondary School Education. In January 1967, Marcel Agu became a teacher with higher School Certificate (HSC) at St. Patrick’s Secondary School Obollo- Eke.
The outbreak of the Nigerian Civil War on July 4, 1967 ended the first phase of the development of western formal education in Ohebe-Dim.
The scramble for the colonization of Africa in the late 19th and early 20th centuries by European countries, notably Britain, France, Spain, Portugal and Germany, had at a later date, the by product of the introduction of formal western education in most black African countries. Ohebe-Dim, being an integral sub-area of the larger Nigeria in Africa experienced the introduction of formal education in the town in the first half of the 20th century.
The early western colonialists in Nigeria concentrated in trade and the development of structures to facilitate trade. These structures included the building of roads, railways and waterways for improved transportation and the appointment of village heads/ chiefs to provide local labor force and maintain relative peace. Ohebe people like other native people in Igbo land kept a distance from the colonialists for fear of being taken away from their ancestral homes to serve as laborers transporters or local law enforcement agents for the white colonialist.
The activities of the colonialists brought about drastic reduction in inter village wars thus ushering in relative peace and sense of security. Under the condition, the Christian missionaries who followed in the heels of the colonialists felt safer and more courageous to penetrate villages and towns preaching Christianity as a new religion that should be accepted by the local people. The soft and friendly approach adopted by the white missionaries was more tolerable to the natives who in return nominated people among themselves to serve and aid the missionaries in their evangelical work.
The missionaries under the leadership of the legendary Father Millet set foot in Ohebe dim in 1933 and in the same year made a convert by name Pius Okwor. About the same time, the traditional headman of Chinwa village in Ohebe Dim by name Eze Nwonu [later christened Jacob Eze had already established link with the colonial administration based at Ogurugu, Nkpologu and later Nsukka.
The efforts of Jacob Eze, who eventually became the first colonial nominated chief of Ohebe Dim and Mr. Pius Okwor the first Christian convert helped to encourage Ohebe people to nominate or offer their children to learn the white man’s language and his way of life. To this end, a thatched building was constructed in 1935 at Chinwa village in Ugwuorie [the center of the town] as the first Ohebe-Dim primary school where youngsters were taught, Catholic catechism, how to read and write in Igbo and English languages. The primary school was named St. Michael’s School, Ohebe - Dim.
The first products of the Catholic missionary efforts in Ohebe-Dim were Joseph Uliaga (from Ohodo village), Mr. Simon Okenyi and Mr. Francis Okpunwa both from Chinwa village. These three adventurers after painstakingly graduating from the Ohebe- Dim infant School followed the missionaries to bigger schools outside Ohebe – Dim where they went through relatively advanced training up to Standard four to qualify them in 1943 as the first missionary teachers from Ohebe– Dim. From 1943 to 1948, these three pioneers served meritoriously in various communities of the present Nsukka political zone to promote Catholicism and basic Western Education.
Other Ohebe-Dim aspiring youngsters came up to improve on the pioneering efforts of the aforementioned three pioneers. Prominent among them was Mr. Matthias Okenyi, who by his very impressive accomplishments at the Onitsha provincial level as a famous athlete of St. Joseph’s School Nsukka from 1946 to 1949 made going to school very attractive for promising youngsters of Ohebe–Dim in particular and Nsukka people in general. Mr. Mathias Okenyi, the first Ohebe person to pass the then highly rated standard six examination in 1949 started his teaching career at Agbo-Ogazi and Uvuru axis in 1950. Following closely on the heels of Mr. Matthias Okenyi was Mr. Fidelis Ezugwu who in 1950 also passed the standard six examinations at St. James School Aku with the legendary Sir Felix Ugwuoju as his teacher. Mr Ezugwu was briefly posted in 1951 to teach at his native town Ohebe -Dim before being posted out to other Catholic missionary schools.
In 1952, through the effort of Chief Joseph Jacob (who succeeded his late father, Chief Jacob Eze as the Chief of Ohebe–Dim), Igbo-Assa people made St. Michaels Primary School Ohebe-Dim the center for standard one and two primary education programme for all Igbo-Assa youngsters in the seven towns of Ikolo, Ochima, Ohebe-Dim, Ngalakpu (now Diogbe), Onyohor, Umuna and Umunko. This center was moved in 1954 to Igbodo customary court building at Ogbede in 1953. The idea of the Central School at Igbodo was to lessen the traveling distance from these minority towns to primary schools at Aku and Ukehe in pursuit of higher levels of primary education. The movement from Ohebe-Dim to Ogbede left St. Michael’s Primary School with educational programs up to standard one with Denis Eze from Orba as the headmaster.
Also in 1952, Ohebe-Dim people decided to elevate their primary school from a thatched house to a more durable building of stone reinforced concrete walls and zinc roofs.
Increased interest of youngsters in going to school was more enhanced by the successes of Mr. Sylvester Ezike, who successfully completed his primary school education between 1953 and 1955 and commenced teaching at various communities in Aku parish. The increased pupil population of St. Michael’s School earned its elevation to standard two later when the new school building was completed by Ohebe -Dim people under Mr. Donatus Ezema as the Headmaster and Ohebe-Dim’s ebullient and amiable Matthias Okenyi as his assistant.
In 1955, Mr. Ignatius Okenyi and Mr. Hyacinth Eze joined the civil service as workers in the Nsukka Divisional council. The vacancy left by Ignatius Okenyi as a teacher from Ohebe was filled in 1957 by Mr. Christopher Attama who after excellent performance in his 1956 standard six examination commenced teaching as an employee of the Eastern Regional Ministry of Education through the Catholic Management System.
In the middle of 1956 after the crumbling of the Igbo-Asaa Central School Igbodo due to political intrigues from Igbodo area, the elite of Ohebe-Dim with the initiative of Mr. Ignatius Okenyi and Hyacinth Eze formed the Ohebe Improvement Union with the main objective of instituting free primary education in the town and also the restrictions against prostitution and early marriages of young girls so as to boost the school population for both males and females. The activities of the Union from 1956 to 1962, in spite of distracting village politics, ensured steady growth of the Ohebe-Dim primary school.
In 1957, Mr. Fidelis Ezugwu became the first Ohebe Dim person to gain entry into a Teachers Training College. He gained admission into St. Patrick’s College, Obollo Eke for a two year programme. His entry into a college was a big pride and relief to Ohebe people who were left behind by the earlier successes of their neighbouring minority communities of Ikolo, Umunko and Umuna in producing TCIII AND TCII teachers.
From the end of 1967 in Eastern region of Nigeria, teaching appointment became no longer automatic for standard six-certificate holders except for brilliant pupils who could be teachers only after their successful completion of educational study programme in a Teacher Training College. As a result, primary school teachers started counseling their pupils on alternative avenues through which they could qualify as administrators, Lawyers, Engineers and medical doctors. This development opened up the desire by aspiring youngsters to go into secondary schools for post primary studies.
Also from the same 1967 in Eastern Nigeria, retrenchment of teachers based on their performance in the annual teachers’ assessment examinations became a continuous exercise. By the first quarter of 1959, Mr Fidelis Ezugwu and Mr. Christopher Attama were the only survivors (out of all the teachers from Ohebe-Dim) from the scourge of this continuous retrenchment exercise. Irrespective of this drastic reduction in the number of teachers from Ohebe-Dim in the Eastern Nigeria Education Ministry, St. Michael’s Primary School Ohebe-Dim continued to grow in pupil population, number of teaching staff and level of primary school study which had by 1959 reached standard four.
In January 1959, Marcel U. Agu, Virginia Okwor (now Mrs Onunze) and Gilbert Okwuli gained admission into secondary schools namely CIC Enugu, QRC Onithsa and All Hallows Seminary, Onitsha respectively. As the years rolled by, these three first secondary school students were joined by more aspiring students like Innocent Odo (St. Patrick’s Emene), Raphael Ezoka (All Hallows Seminary, Onitsha), Isaac Edugwu, Titus Obute, Fredrick Eze and later Lawrence Attama gained admission in Igbo-Etiti Grammar School, Adada. Several other Ohebe youngsters were desirous to obtain secondary school Education but their parents lacked the fund to support them.
By 1963, St Michael’s School Ohebe-Dim had been elevated to a standard six school and by the end of 1966; Marcel Agu, Innocent Odo and Virginia Okwor had successfully completed their secondary School Education. In January 1967, Marcel Agu became a teacher with higher School Certificate (HSC) at St. Patrick’s Secondary School Obollo- Eke.
The outbreak of the Nigerian Civil War on July 4, 1967 ended the first phase of the development of western formal education in Ohebe-Dim.
CHRISTIANITY AND ITS IMPACT IN OHEBE-DIM
Before
the introduction of foreign religion i.e. (Christianity) in Ohebe-Dim
in 1933, the community was known for their full support and adherence
in the practice of their native religion called the African traditional
religion (ATR). The community had seen religion as the feeling, acts
and experiences of individuals in their solitude. People believed that
there exist somewhere in the universe, a supreme being (God) “Chukwu”
superior to man and all things on earth, and which could offer
explanation to known and unknown things. Religion according to them has
to do with man’s relationship with the unseen world to the world of
spirit, demons and gods.
Their religion was characterized by the belief in many small gods like “Akpu”, Oshi, Odo, Umuada etc. The Chief Priest ‘Atama maa’ is carries out the worshiping in shrines and performs s rituals and sacrifices. They believe strongly in life after death.
It was after the delegation to the Resident Division Officer (D.O) at Nsukka in 1933 led by the then representatives of the council of elders in the persons of Late Messrs Ogbulagodo Nweze, Anikwe Ezugwu, Ezeoha Nwa-jim and few others that Christianity came into Ohebe-Dim.
In the same year in 1933 Ohebe–Dim had its first Catholic Primary School through the aid of Rev. Father Millet. Pius Nwokwor was converted as a Christian the same year and got his baptism in 1934, followed by Okenyi Simon and Uliaga Joseph in 1936 at Nsukka. The church was a mud hut in 1933 and was enlarged and roofed with zinc in 1938. However, the Rev. Father Millet was residing at Nsukka with the first catechist of the station Mr. B. Okoro.
Before the advent of the foreign religion, Ohebe-Dim community had created some festivals for display of arts, music, crafts and some other talented skills which foreign religion has condemned as idolatrous. The religion also condemned cultural display like Orie odo, Ote Ama (wrestling), inter-festival visits etc. Prior to the advent of the religion, we had natural way of settling cases amicably and possibly finding solution for such cases in the society. The married wives, the daughters of the community, the men folk have their own unique ways of settling cases. Punishments were given to offenders according to the gravity of offences and judgments were usually based on the laid down rules or code of conduct of the community. In most cases, fines were imposed on the offenders but if the offence is so severe, he may be isolated for a number of years to serve as a deterrent to others.
Ohebe-Dim traditional religion had designated powers to some deities to reduce the burden of the Supreme Being “Chukwu”. The deities act as the agents to the main creators. The deities were categorized as follows: -
1. The earth goddess “Ani” in charge of the entire earth and its belongings.
2. The goddess of Agriculture “Fujioku” is incharge of agriculture both in cultivation and harvest.
The ancestral father “Ishi ndi Ushi” and Mgbukponkwu represent the departed souls and the recognition of the present elders. People donate the biggest yam from their harvest to the eldest person in the clan/ village as the case may be (ibe ji n’ obu).
3. The 6th month of the year (onwaishi) is a feast to streamline the calendar of the year.
4. The goddess ‘Diobi” is celebrated as a feast where the men are relieved of the responsibility of feeding the family and women take over the feeding of the entire household.
In conclusion therefore, African traditional practice should not be seen as bad and devilish without clear considerations. As a result, we suggest setting up an ecumenism committee to review the attributes of our traditional practices and come up with the good culture of our people and discard the bad and obsolete ones.
The harmonization and modification of our traditional practice will enhance good living; reduce friction and clashes among the Christians and non-Christians. The issue of polarization of belief by different religious groups could do more harm than good to our people and if continued, we doubt if we could ever experience absolute peace and love.
Their religion was characterized by the belief in many small gods like “Akpu”, Oshi, Odo, Umuada etc. The Chief Priest ‘Atama maa’ is carries out the worshiping in shrines and performs s rituals and sacrifices. They believe strongly in life after death.
It was after the delegation to the Resident Division Officer (D.O) at Nsukka in 1933 led by the then representatives of the council of elders in the persons of Late Messrs Ogbulagodo Nweze, Anikwe Ezugwu, Ezeoha Nwa-jim and few others that Christianity came into Ohebe-Dim.
In the same year in 1933 Ohebe–Dim had its first Catholic Primary School through the aid of Rev. Father Millet. Pius Nwokwor was converted as a Christian the same year and got his baptism in 1934, followed by Okenyi Simon and Uliaga Joseph in 1936 at Nsukka. The church was a mud hut in 1933 and was enlarged and roofed with zinc in 1938. However, the Rev. Father Millet was residing at Nsukka with the first catechist of the station Mr. B. Okoro.
Before the advent of the foreign religion, Ohebe-Dim community had created some festivals for display of arts, music, crafts and some other talented skills which foreign religion has condemned as idolatrous. The religion also condemned cultural display like Orie odo, Ote Ama (wrestling), inter-festival visits etc. Prior to the advent of the religion, we had natural way of settling cases amicably and possibly finding solution for such cases in the society. The married wives, the daughters of the community, the men folk have their own unique ways of settling cases. Punishments were given to offenders according to the gravity of offences and judgments were usually based on the laid down rules or code of conduct of the community. In most cases, fines were imposed on the offenders but if the offence is so severe, he may be isolated for a number of years to serve as a deterrent to others.
Ohebe-Dim traditional religion had designated powers to some deities to reduce the burden of the Supreme Being “Chukwu”. The deities act as the agents to the main creators. The deities were categorized as follows: -
1. The earth goddess “Ani” in charge of the entire earth and its belongings.
2. The goddess of Agriculture “Fujioku” is incharge of agriculture both in cultivation and harvest.
The ancestral father “Ishi ndi Ushi” and Mgbukponkwu represent the departed souls and the recognition of the present elders. People donate the biggest yam from their harvest to the eldest person in the clan/ village as the case may be (ibe ji n’ obu).
3. The 6th month of the year (onwaishi) is a feast to streamline the calendar of the year.
4. The goddess ‘Diobi” is celebrated as a feast where the men are relieved of the responsibility of feeding the family and women take over the feeding of the entire household.
In conclusion therefore, African traditional practice should not be seen as bad and devilish without clear considerations. As a result, we suggest setting up an ecumenism committee to review the attributes of our traditional practices and come up with the good culture of our people and discard the bad and obsolete ones.
The harmonization and modification of our traditional practice will enhance good living; reduce friction and clashes among the Christians and non-Christians. The issue of polarization of belief by different religious groups could do more harm than good to our people and if continued, we doubt if we could ever experience absolute peace and love.
RECOMMENDATIONS
The writers made every effort to find out the origin of Ohebe-Dim or where Ohebe-Dim migrated from but they could not. Therefore, the door is open to us all to make more research on this for this is the first attempt made to write the history of Ohebe-Dim since western education came to our community. In assessment of the past, we have all sinned and come short of the glory of God. Therefore, let us come together and have common understanding. Let us embrace the word “Igbo neshi nwanne buelu Ohebe-Dim” and dream of solidarity. Ohebe-Dim elite should begin the strategy of globalising his transactions, be it politically, economically or socially. The elite should seek to provide Ohebe-Dim with a leadership that is not prone to making more enemies than friends and the type of leadership that understands Ohebe-Dim problems and seek to solve them.In the traditional Igbo society, age, physical ability, good character, ritual or magical powers were the prerequisite for the attainment of political power, authority or influence.
The Ohebe-Dim elite should strive to transform the chieftaincy institution into a responsive and development oriented one. It should be focused and result oriented. The institution should be used to recognize worthy sons and daughters by way of conferment of chieftaincy titles on them. This is a way of motivating philanthropy, statesmanship and community values. In conclusion, let us join hands together as brothers and sisters to move the town forward.
REFERENCES
The writers made every effort to find out the origin of Ohebe-Dim or where Ohebe-Dim migrated from but they could not. Therefore, the door is open to us all to make more research on this for this is the first attempt made to write the history of Ohebe-Dim since western education came to our community. In assessment of the past, we have all sinned and come short of the glory of God. Therefore, let us come together and have common understanding. Let us embrace the word “Igbo neshi nwanne buelu Ohebe-Dim” and dream of solidarity. Ohebe-Dim elite should begin the strategy of globalising his transactions, be it politically, economically or socially. The elite should seek to provide Ohebe-Dim with a leadership that is not prone to making more enemies than friends and the type of leadership that understands Ohebe-Dim problems and seek to solve them.In the traditional Igbo society, age, physical ability, good character, ritual or magical powers were the prerequisite for the attainment of political power, authority or influence.
The Ohebe-Dim elite should strive to transform the chieftaincy institution into a responsive and development oriented one. It should be focused and result oriented. The institution should be used to recognize worthy sons and daughters by way of conferment of chieftaincy titles on them. This is a way of motivating philanthropy, statesmanship and community values. In conclusion, let us join hands together as brothers and sisters to move the town forward.
REFERENCES
ORAL INTERVIEW
Dr. M. U. Agu
Mr. Eze Emmanuel
Mr. Ezeugwu Ernest
Ozo Ugwu Nwaezeora
Ozo Onodagu Okenyi
Dr. M. U. Agu
Mr. Eze Emmanuel
Mr. Ezeugwu Ernest
Ozo Ugwu Nwaezeora
Ozo Onodagu Okenyi
Chapter Eight
OHODO TOWN
By Donatus Obayi A. & Charles Ezugwu
INTRODUCTION
HISTORICAL ACCOUNT OF THE ORIGIN OF OHODO ABBA
This name Ohodo is an acronym of two words that mean two different but compatible things–“OHA” which in Ohodo context means PEOPLE, and “ODO” which equally in Ohodo context and in most Igbo communities is a symbol of PEACE and GOOD OMEN. Odo is a yellow cam obtained from Cam tree. To get the name “OHODO” the two words are coined to form “OHODO” in this way:- OHA (People) + ODO (Peace) gives OHA ODO (People of Peace). For easy and convenient pronunciation, there is letter assimilation. The letter affected to this effect is letter “A” giving birth to the name Ohodo which means People of Peace.
HISTORICAL ACCOUNT OF THE ORIGIN OF OHODO ABBA
This name Ohodo is an acronym of two words that mean two different but compatible things–“OHA” which in Ohodo context means PEOPLE, and “ODO” which equally in Ohodo context and in most Igbo communities is a symbol of PEACE and GOOD OMEN. Odo is a yellow cam obtained from Cam tree. To get the name “OHODO” the two words are coined to form “OHODO” in this way:- OHA (People) + ODO (Peace) gives OHA ODO (People of Peace). For easy and convenient pronunciation, there is letter assimilation. The letter affected to this effect is letter “A” giving birth to the name Ohodo which means People of Peace.
ORIGIN OF OHODO `ABBA` UJALOGU
This aspect of work is very important and will be briefly discussed as there is no comprehensively written document on the history of Ohodo `Abba` at the time of this survey. The main sources of information used for this part of the work were oral information obtained through interviews and some articles.
These sources had it that the ancestral father of Ohodo people was a man known as `Abba` muru who wandered from Abba town now in Abia State to Ikwoka Obimo now in Nsukka Local Government Area of Enugu State. This he did when he was so tender that he could not tell who his parents were. This was why he could not give detailed information about himself. Rather he was able only to mention the name of the place from where he came – Abba. This was why he was known and addressed as `Abba` [No reason was adduced as the cause of his separation from his parents.
It was at that “Ikwoka” that he got married to a woman known as Onyugwu Ezugwu who gave birth to two sons – OHODO and OGBUDU before `Abba` died. `Abba` had two sons from Onyugwu ezugwu before his demise. Ohodo and Ogbodu were therefore known as OHODO `Abba` and OGBODU `Abba` respectively. It was after the death of `Aba` that Onyugwu Ezugwu remarried a man known as Sabere. With Sabere, Onyugwu Ezugwu begot another male child named OBIMO, hence the name Obimo Sabere.
When Sabere got so old that the time of his death was quite evident on his face, he assembled the three boys – Ohodo `Abba`, Ogbodu`Abba` and Obimo Sabere and shared his property among them. In the course of sharing, he gave the land “Ikwoka” occupied to his biological son Obimo, hence the name Ikwoka Obimo, then stretched his hands towards the East and the South. He asked Ohodo to move South ward and occupy the land there as the senior, then told Ogbodu to move East ward and occupy the area. Each of Ohodo and Ogbodu was given a piece of stone.
For the fact that Ohodo and his younger brother Ogbodu had deep love for each other, they moved together to the area given to Ohodo now known as Ohodo town with a part of his own patrimony. On reaching the area, Ohodo settled with his brother Ogbodu. Ohodo then went to a place now known as Umuagogwu village and placed his own stone so that any time he stood on it, he could have a sight of his half and youngest brother-Obimo.
As believed, the stone transformed into a hill now known as Ezugwu, Oshimiri hill (a.k.a. Ugwu Duhu). By history, Obimo Sabere, Ogbodu `Abba` and Ohodo `Abba` the eldest had one ancestral mother. It is matrilineal bond that holds the three together. It is quite suprising then that though Ohodo `Abba` and Ogbodu `Abba` have one ancestral father, the descendants of Ohodo `Abba` and Obimo Sabere relate more as brothers of one ancestral parents than they relate with the descendants of Ogbodu `Abba` though the two have one ancestral father- `Abba` in common.
As a result of this historical bond, Ohodo people and Obimo people regard one another as “IGBO UMUNNE” [people that are related]. This is why no reasonable Ohodo people or Obimo people will harm or maltreat the other in any way and for any reason. In the olden days, if the Ohodo people were offering sacrifices to or celebrating the feast of Ezugwu Oshimiri and any Obimo man came, that Obimo man automatically became the second in command [the OGA]. The same thing obtained in Obimo if any Ohodo man paid such a visit in Obimo. After the settlement of Ohodo `Abba`, he got married to a woman known as Odobo from whom the people of Ohodo town sprang up. Odobo gave birth to three sons namely – Akutara, Akibute and Ejuona. Akutara was the eldest son, Akibute was the middle son while Ejuona was the youngest son of Ohodo `Abba` .
It was from these immediate descendants of Ohodo `Abba` that three quarters in Ohodo town today emerged, each bearing the present day quarter in Ohodo viz:
1. Akutara quarter - the eldest quarter
2. Akibute quarter - the middle quarter
3. Ejuona quarter- the most junior quarter
This aspect of work is very important and will be briefly discussed as there is no comprehensively written document on the history of Ohodo `Abba` at the time of this survey. The main sources of information used for this part of the work were oral information obtained through interviews and some articles.
These sources had it that the ancestral father of Ohodo people was a man known as `Abba` muru who wandered from Abba town now in Abia State to Ikwoka Obimo now in Nsukka Local Government Area of Enugu State. This he did when he was so tender that he could not tell who his parents were. This was why he could not give detailed information about himself. Rather he was able only to mention the name of the place from where he came – Abba. This was why he was known and addressed as `Abba` [No reason was adduced as the cause of his separation from his parents.
It was at that “Ikwoka” that he got married to a woman known as Onyugwu Ezugwu who gave birth to two sons – OHODO and OGBUDU before `Abba` died. `Abba` had two sons from Onyugwu ezugwu before his demise. Ohodo and Ogbodu were therefore known as OHODO `Abba` and OGBODU `Abba` respectively. It was after the death of `Aba` that Onyugwu Ezugwu remarried a man known as Sabere. With Sabere, Onyugwu Ezugwu begot another male child named OBIMO, hence the name Obimo Sabere.
When Sabere got so old that the time of his death was quite evident on his face, he assembled the three boys – Ohodo `Abba`, Ogbodu`Abba` and Obimo Sabere and shared his property among them. In the course of sharing, he gave the land “Ikwoka” occupied to his biological son Obimo, hence the name Ikwoka Obimo, then stretched his hands towards the East and the South. He asked Ohodo to move South ward and occupy the land there as the senior, then told Ogbodu to move East ward and occupy the area. Each of Ohodo and Ogbodu was given a piece of stone.
For the fact that Ohodo and his younger brother Ogbodu had deep love for each other, they moved together to the area given to Ohodo now known as Ohodo town with a part of his own patrimony. On reaching the area, Ohodo settled with his brother Ogbodu. Ohodo then went to a place now known as Umuagogwu village and placed his own stone so that any time he stood on it, he could have a sight of his half and youngest brother-Obimo.
As believed, the stone transformed into a hill now known as Ezugwu, Oshimiri hill (a.k.a. Ugwu Duhu). By history, Obimo Sabere, Ogbodu `Abba` and Ohodo `Abba` the eldest had one ancestral mother. It is matrilineal bond that holds the three together. It is quite suprising then that though Ohodo `Abba` and Ogbodu `Abba` have one ancestral father, the descendants of Ohodo `Abba` and Obimo Sabere relate more as brothers of one ancestral parents than they relate with the descendants of Ogbodu `Abba` though the two have one ancestral father- `Abba` in common.
As a result of this historical bond, Ohodo people and Obimo people regard one another as “IGBO UMUNNE” [people that are related]. This is why no reasonable Ohodo people or Obimo people will harm or maltreat the other in any way and for any reason. In the olden days, if the Ohodo people were offering sacrifices to or celebrating the feast of Ezugwu Oshimiri and any Obimo man came, that Obimo man automatically became the second in command [the OGA]. The same thing obtained in Obimo if any Ohodo man paid such a visit in Obimo. After the settlement of Ohodo `Abba`, he got married to a woman known as Odobo from whom the people of Ohodo town sprang up. Odobo gave birth to three sons namely – Akutara, Akibute and Ejuona. Akutara was the eldest son, Akibute was the middle son while Ejuona was the youngest son of Ohodo `Abba` .
It was from these immediate descendants of Ohodo `Abba` that three quarters in Ohodo town today emerged, each bearing the present day quarter in Ohodo viz:
1. Akutara quarter - the eldest quarter
2. Akibute quarter - the middle quarter
3. Ejuona quarter- the most junior quarter
SETTLEMENT OF OGBODU `ABBA`
History has it that Ogbodu `Abba` settled at a place bounded by the following villages – Umuezikenwoke village, Umuelim village, Umuezenonye Oruku village and Mkpuru Orugu village.
After some periods of inhabitation of the area, Ogbodu decided to vacate the area subsequent upon which he migrated to the present location where Ogbodu `Abba` people now are.
This is why that very area he occupied when he was at Ohodo is still called “Ogbodu”.
However, due to the departure of Ogbodu from Ohodo, much about his establishment in terms of marriage, procreation, occupation, etc. were not known. Besides, the cause of his departure is not known yet. It is worthy of mention here that while `Abba` muru is said to be the ancestral father of Ohodo `Abba` people, certain groups of people are said to come from different places to Ohodo and got settled. Such people are the Eziama people in Ohodo and some clans in Uwelu Achara village in Achara Ohodo.
One school of thought has it that Eziama is a fraction of “Ikem” now in Isi-Uzo Local Government Area. The separation of Eziama was inadvertent rather for security purpose. This is because the separation was as a result of sudden waylaying of Ikem people which resulted to Ikem people, who were unaware and unprepared for defence, taking to their heels in different directions and into different groups.
While some groups managed to go back to their original place, others never went back. One of such groups came to Ohodo town, settled and decided to go by the name Eziama Ohodo. The other group from of Ikem ran to Ogbozalla Opi, settled there and maintained the name Eziama Ogbozalla Opi. This is why Eziama Ohodo is referred to Eziama Aram n’Ikem.
In another development, there is another group in Uwelu Achara village. It is said that the original inhabitants of Uwelu Achara village was the Umugwonyugwu family. The members of this family were said to have migrated from Useh-Aku in Igbo-Etiti West of Enugu State. This is why the village is known as Uwelu-Use Aku. Besides, history has it that the “Idenyi Upata” deity in Uwelu village originated from “Ojiyi Use Aku” in Use-Aku village from where the Umugwonyugwu people that first settled in Uwelu village came.
It is worthy of note here that in the olden days pre- western religion, the Uwelu Use Aku people dared not go to Use-Aku because it was believed that should any Uwelu man see any Use-Aku man or woman , that instant death awaited the Uwelu man.
The second group of Uwelu people migrated from Opi town in Nsukka Local Government Area.
The movement of Achara people from Ubokwuka which was their original place was initiated by a hunter from Umuezike Achara who when on a hunting trip to a forest in Achara discovered a species of African Spinach (Amaranthus hibbridous) – “INENE OJI”. Being marveled and equally attracted by this discovery went back to Ubokwuka and acquainted his people with his new discovery in the thick forest of Achara during his hunting trip. On this note, he requested that they should go and inhabit the place as he hoped and believed that the place would be good for Agricultural activities. To show his optimism, willingness and preparedness, he left with his wife and few other Achara people who reluctantly followed. However, later when others who were skeptical and waited expectantly to see them come back immediately realized that nothing happened to them as none came back; they decided to move away from Ubokwuka to the new land discovered by the hunter.
In Achara quarter, the eldest village is Umuezike Achara village. It was in this village that the Achara people first settled. Worthy of note is the fact that Umuezike Achara people are known as “Umuonyishi Uha” [people of good fortune or omen]. This is because it was in this village since the history of Ohodo `Abba` that a cow had twin calves.
On the other hand, while Achara is regarded as the “Attama” of “`Abba` muru”. It is Umukabi village that is solely in charge of `Abba` muru in Achara. This is why the `Abba` shrine is located at Umukabi village. It is significant to note here that some Umuezike Achara people migrated to Umuoti village in Owere Ohodo, settled there and started to go by the name Umuoti people while others went to Umuezike – Aku in Aku town.
In a similar development, the Umuegwani people and the Umuokoro people migrated from Umuahuga village to their respective present places. History has it that though the Umuezike ogbe people were first to settle where they are before Umuokoro, the Umuokoro village seniors the Umuezike ogbe village. This is because it was the Umuokoro people that provided the money that was direly needed on demand, which the Umuezike ogbe people could not. N/B. Eziama people were the last group to settle in Ohodo.
History, as a key, unlocks the door to knowledge, education, information, solution/answers to the ambiguities about the past, and as a road leads people to their base line (origin) and ancestral link with other people. This is because history helps in no small measure to have detailed and proper ethnography and ethnology of races of mankind. From the ethnology point of view, this is proved by the historic accounts of Ohodo people, Obimo people, Aku people and Nsukka people. Historically, it was recorded that the Igala people conquered and ruled some towns in the present Nsukka senatorial zone such as Aku, Obimo, Nsukka, etc. Where the Atta of Igala deployed some men to rule such areas. For instance, Diewa was deployed to rule Aku, Asadu to rule Nsukka and Asabere to rule Obimo, etc. These people in the course of their stay in those areas got married and begot children who were named after them respectively as stated below.
Diewa who was the person deployed to Aku got there and married Mgboko Odobo. They begot a son called Aku; hence the name “Aku Diewa Mgboko Odobo”, Asabere was deployed to Ikwoka where he got married to Onyugwu Ezugwu a widow of Abba the father of Ohodo Abba Ujalegu. From Onyugwu Ezugwu, Asabere got a son called Obimo and this is why the town Obimo goes by the name Obimo Sabere.
In a similar situation, Asadu from his own area married unidentified woman begot a son known as Nsukka, hence the name Nsukka Asadu for Nsukka town. From these accounts, the progenitors of Aku, Nsukka people, and Obimo people plus others unmentioned were from Igala. Besides, from the historic account of the Genesis of Ohodo Abba Ujalegu, Obimo people and Ohodo people have matrilineal bond because Abba who was the putative ancestral father of Ohodo Abba people came to Ikwoka, he got married to Onyugwu, Ezugwu from whom he had two children before his last breath – Ohodo Abba and Ogbodu Abba. History had it that when he died, Onyugwu Ezugwu got married to a man called Sabere for whom she got a son known as Obimo.
From these accounts of Aku people and Ohodo people, while that of Ohodo was silent about where Asabere/Sabere came from, that of Aku clearly states it which now helps us (the Ohodo people) to authenticate the record about the existence of a man called Asabere/Sabere and that he had a son known as Obimo as equally claimed in the history of Ohodo. In the light of this, the inference one can draw here is that the ancestral father of Ohodo came to Ikwoka before the advent of Asabere from Igala which points to a conclusion that by birth, Ohodo people senior the Aku people.
History has it that Ogbodu `Abba` settled at a place bounded by the following villages – Umuezikenwoke village, Umuelim village, Umuezenonye Oruku village and Mkpuru Orugu village.
After some periods of inhabitation of the area, Ogbodu decided to vacate the area subsequent upon which he migrated to the present location where Ogbodu `Abba` people now are.
This is why that very area he occupied when he was at Ohodo is still called “Ogbodu”.
However, due to the departure of Ogbodu from Ohodo, much about his establishment in terms of marriage, procreation, occupation, etc. were not known. Besides, the cause of his departure is not known yet. It is worthy of mention here that while `Abba` muru is said to be the ancestral father of Ohodo `Abba` people, certain groups of people are said to come from different places to Ohodo and got settled. Such people are the Eziama people in Ohodo and some clans in Uwelu Achara village in Achara Ohodo.
One school of thought has it that Eziama is a fraction of “Ikem” now in Isi-Uzo Local Government Area. The separation of Eziama was inadvertent rather for security purpose. This is because the separation was as a result of sudden waylaying of Ikem people which resulted to Ikem people, who were unaware and unprepared for defence, taking to their heels in different directions and into different groups.
While some groups managed to go back to their original place, others never went back. One of such groups came to Ohodo town, settled and decided to go by the name Eziama Ohodo. The other group from of Ikem ran to Ogbozalla Opi, settled there and maintained the name Eziama Ogbozalla Opi. This is why Eziama Ohodo is referred to Eziama Aram n’Ikem.
In another development, there is another group in Uwelu Achara village. It is said that the original inhabitants of Uwelu Achara village was the Umugwonyugwu family. The members of this family were said to have migrated from Useh-Aku in Igbo-Etiti West of Enugu State. This is why the village is known as Uwelu-Use Aku. Besides, history has it that the “Idenyi Upata” deity in Uwelu village originated from “Ojiyi Use Aku” in Use-Aku village from where the Umugwonyugwu people that first settled in Uwelu village came.
It is worthy of note here that in the olden days pre- western religion, the Uwelu Use Aku people dared not go to Use-Aku because it was believed that should any Uwelu man see any Use-Aku man or woman , that instant death awaited the Uwelu man.
The second group of Uwelu people migrated from Opi town in Nsukka Local Government Area.
The movement of Achara people from Ubokwuka which was their original place was initiated by a hunter from Umuezike Achara who when on a hunting trip to a forest in Achara discovered a species of African Spinach (Amaranthus hibbridous) – “INENE OJI”. Being marveled and equally attracted by this discovery went back to Ubokwuka and acquainted his people with his new discovery in the thick forest of Achara during his hunting trip. On this note, he requested that they should go and inhabit the place as he hoped and believed that the place would be good for Agricultural activities. To show his optimism, willingness and preparedness, he left with his wife and few other Achara people who reluctantly followed. However, later when others who were skeptical and waited expectantly to see them come back immediately realized that nothing happened to them as none came back; they decided to move away from Ubokwuka to the new land discovered by the hunter.
In Achara quarter, the eldest village is Umuezike Achara village. It was in this village that the Achara people first settled. Worthy of note is the fact that Umuezike Achara people are known as “Umuonyishi Uha” [people of good fortune or omen]. This is because it was in this village since the history of Ohodo `Abba` that a cow had twin calves.
On the other hand, while Achara is regarded as the “Attama” of “`Abba` muru”. It is Umukabi village that is solely in charge of `Abba` muru in Achara. This is why the `Abba` shrine is located at Umukabi village. It is significant to note here that some Umuezike Achara people migrated to Umuoti village in Owere Ohodo, settled there and started to go by the name Umuoti people while others went to Umuezike – Aku in Aku town.
In a similar development, the Umuegwani people and the Umuokoro people migrated from Umuahuga village to their respective present places. History has it that though the Umuezike ogbe people were first to settle where they are before Umuokoro, the Umuokoro village seniors the Umuezike ogbe village. This is because it was the Umuokoro people that provided the money that was direly needed on demand, which the Umuezike ogbe people could not. N/B. Eziama people were the last group to settle in Ohodo.
History, as a key, unlocks the door to knowledge, education, information, solution/answers to the ambiguities about the past, and as a road leads people to their base line (origin) and ancestral link with other people. This is because history helps in no small measure to have detailed and proper ethnography and ethnology of races of mankind. From the ethnology point of view, this is proved by the historic accounts of Ohodo people, Obimo people, Aku people and Nsukka people. Historically, it was recorded that the Igala people conquered and ruled some towns in the present Nsukka senatorial zone such as Aku, Obimo, Nsukka, etc. Where the Atta of Igala deployed some men to rule such areas. For instance, Diewa was deployed to rule Aku, Asadu to rule Nsukka and Asabere to rule Obimo, etc. These people in the course of their stay in those areas got married and begot children who were named after them respectively as stated below.
Diewa who was the person deployed to Aku got there and married Mgboko Odobo. They begot a son called Aku; hence the name “Aku Diewa Mgboko Odobo”, Asabere was deployed to Ikwoka where he got married to Onyugwu Ezugwu a widow of Abba the father of Ohodo Abba Ujalegu. From Onyugwu Ezugwu, Asabere got a son called Obimo and this is why the town Obimo goes by the name Obimo Sabere.
In a similar situation, Asadu from his own area married unidentified woman begot a son known as Nsukka, hence the name Nsukka Asadu for Nsukka town. From these accounts, the progenitors of Aku, Nsukka people, and Obimo people plus others unmentioned were from Igala. Besides, from the historic account of the Genesis of Ohodo Abba Ujalegu, Obimo people and Ohodo people have matrilineal bond because Abba who was the putative ancestral father of Ohodo Abba people came to Ikwoka, he got married to Onyugwu, Ezugwu from whom he had two children before his last breath – Ohodo Abba and Ogbodu Abba. History had it that when he died, Onyugwu Ezugwu got married to a man called Sabere for whom she got a son known as Obimo.
From these accounts of Aku people and Ohodo people, while that of Ohodo was silent about where Asabere/Sabere came from, that of Aku clearly states it which now helps us (the Ohodo people) to authenticate the record about the existence of a man called Asabere/Sabere and that he had a son known as Obimo as equally claimed in the history of Ohodo. In the light of this, the inference one can draw here is that the ancestral father of Ohodo came to Ikwoka before the advent of Asabere from Igala which points to a conclusion that by birth, Ohodo people senior the Aku people.
GEOGRAPHY OF OHODO TOWN
LOCATION
Ohodo town is situated in the Northern part of Igbo-Etiti Local Government Area of Enugu State to which the town belongs, hence the classification of Ohodo town under Igbo-Etiti North politically. She shares boundaries with the following immediate neighbouring towns: in the North, she shares boundary with Opi town, in the South, she shares boundary with Ozalla Igbo-Etiti, in the East, she shares boundary with Ekwegbe town, while in the West, she shares boundary with Lejja and Ede Oballa respectively.
Topographically, Ohodo town seems to be the best favoured town by nature in Igbo-Etiti Local Government Area. This is due to the level nature of the area the town occupies. This is why the town is seriously envied by any body that visits or passes through the town.
LOCATION
Ohodo town is situated in the Northern part of Igbo-Etiti Local Government Area of Enugu State to which the town belongs, hence the classification of Ohodo town under Igbo-Etiti North politically. She shares boundaries with the following immediate neighbouring towns: in the North, she shares boundary with Opi town, in the South, she shares boundary with Ozalla Igbo-Etiti, in the East, she shares boundary with Ekwegbe town, while in the West, she shares boundary with Lejja and Ede Oballa respectively.
Topographically, Ohodo town seems to be the best favoured town by nature in Igbo-Etiti Local Government Area. This is due to the level nature of the area the town occupies. This is why the town is seriously envied by any body that visits or passes through the town.
VEGETATION & PHYSICAL FEATURES
By vegetation, Ohodo is under guinea savanna zone as Ohodo is covered with trees and scattered grasses and herbs. This is why the area favours the growth of many fruit and timber trees such as Kola, Oil palm, citrus, etc. Though some arable crops like white Yam of different species, Cassava, Maize, Trifoliate yam, etc. thrive in Ohodo town, they are produced at subsistence level.
Ohodo town is denied those gifts of nature which constitute the bare necessity of life like rivers, springs, streams, etc. instead there are four hills and forests that are located in different villages and quarters in Ohodo. The hills include the Ugwu Ezugwu Oshimiri (a.k.a. Ugwu Duhu which is the ancestral hill). It is located at Umuagogwu village in Akibute quarter.
By vegetation, Ohodo is under guinea savanna zone as Ohodo is covered with trees and scattered grasses and herbs. This is why the area favours the growth of many fruit and timber trees such as Kola, Oil palm, citrus, etc. Though some arable crops like white Yam of different species, Cassava, Maize, Trifoliate yam, etc. thrive in Ohodo town, they are produced at subsistence level.
Ohodo town is denied those gifts of nature which constitute the bare necessity of life like rivers, springs, streams, etc. instead there are four hills and forests that are located in different villages and quarters in Ohodo. The hills include the Ugwu Ezugwu Oshimiri (a.k.a. Ugwu Duhu which is the ancestral hill). It is located at Umuagogwu village in Akibute quarter.
THE ECONOMY OF OHODO COMMUNITY
The economy of Ohodo community is predominantly agricultural. The practice of Agriculture in Ohodo is as old as Ohodo her self with special attention on crop and animal production. In cash crop production, the Ohodo people busy themselves in the production of fruit and food crops. The cash crops produced in Ohodo include:
1. Kola trees
2. Bitter kola trees
3. Orange trees
4. Oil bean trees, etc
The food crops they produce include:
1. Yam
2. Cassava
3. Cocoa yam, etc
Ohodo people are known for the rearing of such livestock like cattle, sheep and goat, and poultry birds. Worthy to mention here is that it is in Ohodo that a cow had twin calves in Umuezike village. It is from the proceeds from these crops and animals that Ohodo people were able to sponsor their children in different fields of academic endeavours and made other achievements like erecting corrugated iron roofed houses, marrying wives, buying automobiles and bicycles, taking titles, etc.
The agricultural production is at subsistence level; the little produced is of high quality. For instance, during time for yam harvest, many people from neighbouring towns throng the Oye Ohodo market to buy extra ordinary large size tubers of yam usually produced annually by Ohodo farmers. Besides yams, another agricultural product that has earned Ohodo town good and popularity in Enugu State is the type of palm wine tapped in Ohodo. The wine is so special and qualitative that it has created enviable popularity for Ohodo town. This is because due to the non-rival tapping skill and knowledge of the Ohodo tappers in tapping of palm wine coupled with the nature of the soil, they produce potent palm wine that has a very high distinctive classical quality that has attracted the attention of people from different walks of life such as Opi, Ukehe, Nsukka, Lejja, Aku, Ozalla, Enugu, etc., hence the name “Nkwu Ohodo”. The Ohodians were famous in wine tapping since the beginning of the town.
In mans’ bid to find a means of survival and development, man ventures into diverse areas to source out means for sustenance and development which may primarily be agriculture or commerce the choice between the two is a function of environmental conditions in which man finds himself.
From origin Ohodo people were farmers. This occupation of ours has historic attribute. This is because the soil on which all the cultivation and animal husbandry are carried has its origin from rock. The patrimony of Ohodo `Abba from his step father-Sabere was a piece of rock which developed into a hill. From the cradle of Ohodo, the Ohodo people relied solely on Agriculture as the only source of lively hood. Later people ventured into different vocational businesses and trades such as sewing, bricklaying, mechanic and driving, carpentry, furniture making, knitting and weaving, etc.
The economy of Ohodo community is predominantly agricultural. The practice of Agriculture in Ohodo is as old as Ohodo her self with special attention on crop and animal production. In cash crop production, the Ohodo people busy themselves in the production of fruit and food crops. The cash crops produced in Ohodo include:
1. Kola trees
2. Bitter kola trees
3. Orange trees
4. Oil bean trees, etc
The food crops they produce include:
1. Yam
2. Cassava
3. Cocoa yam, etc
Ohodo people are known for the rearing of such livestock like cattle, sheep and goat, and poultry birds. Worthy to mention here is that it is in Ohodo that a cow had twin calves in Umuezike village. It is from the proceeds from these crops and animals that Ohodo people were able to sponsor their children in different fields of academic endeavours and made other achievements like erecting corrugated iron roofed houses, marrying wives, buying automobiles and bicycles, taking titles, etc.
The agricultural production is at subsistence level; the little produced is of high quality. For instance, during time for yam harvest, many people from neighbouring towns throng the Oye Ohodo market to buy extra ordinary large size tubers of yam usually produced annually by Ohodo farmers. Besides yams, another agricultural product that has earned Ohodo town good and popularity in Enugu State is the type of palm wine tapped in Ohodo. The wine is so special and qualitative that it has created enviable popularity for Ohodo town. This is because due to the non-rival tapping skill and knowledge of the Ohodo tappers in tapping of palm wine coupled with the nature of the soil, they produce potent palm wine that has a very high distinctive classical quality that has attracted the attention of people from different walks of life such as Opi, Ukehe, Nsukka, Lejja, Aku, Ozalla, Enugu, etc., hence the name “Nkwu Ohodo”. The Ohodians were famous in wine tapping since the beginning of the town.
In mans’ bid to find a means of survival and development, man ventures into diverse areas to source out means for sustenance and development which may primarily be agriculture or commerce the choice between the two is a function of environmental conditions in which man finds himself.
From origin Ohodo people were farmers. This occupation of ours has historic attribute. This is because the soil on which all the cultivation and animal husbandry are carried has its origin from rock. The patrimony of Ohodo `Abba from his step father-Sabere was a piece of rock which developed into a hill. From the cradle of Ohodo, the Ohodo people relied solely on Agriculture as the only source of lively hood. Later people ventured into different vocational businesses and trades such as sewing, bricklaying, mechanic and driving, carpentry, furniture making, knitting and weaving, etc.
TITLE TAKING PRACTICES IN OHODO
Hornby (1974) defines title as word used to show a person’s rank, occupation, status, etc. This cultural practice is quite ubiquitous in Nigeria. Title taking has both social and political importance attached to it. Socially, it bestows on the holder societal regard, prestige, honour, etc. Politically, title taking is a symbol of authority and power. With title, in Ohodo traditional setting, one has qualified, if other behavioral conditions are okayed, to be the Igwe of Ohodo if he so desires and if need be.
Title taking is one of the social practices that unite Ohodo together. In Ohodo `Abba` town, people engaged in some title taking practices. The tittles usually taken in Ohodo community include:-
1. Ama title (Oha title)
2. Igede title.
3. Igbu Anyinya title, etc.
The only one to be discussed here is Ama title taking which is highly valued in Ohodo `Abba` community. Oha title is a unisex practice as both men and women are allowed into the cult. This title is common in Nsukka especially in Igbo-Omaba communities like Opi town, Ekwegbe town, Ede Oballa town, Lejja town, Oba town, etc. Formally, when discipline, honesty, justice and trust were people’s watchwords, the individuals that were allowed to take Oha title were experienced people, individuals of proven character, who were both by birth and inclination people of Ohodo culture, etc. Regrettably, reverse is now the case as any body provided he/she can foot the cost of it is allowed to take the title. What an abuse! Age and character are no more prerequisites for present day Oha titleholders.
In Ohodo traditional setting, every Oha man should have “Okpaneka” (Staff) and “Ogele” (twin gong). The Okpaneka is made of a handle and the tail. The handle comprises Oho stick and either copper coil, bronze coil, silver coil or gold coil which is used to decorate the handle. The tail is decorated with the horse tail. The purpose of the use of Oho stick as the only ideal wood as assumed by those forebears of Ohodo people who initiated the title was to ensure that every Oha man said the truth and upheld it, was honest, trust worthy, impartial in judgment, etc in his dealings.
However, this Oha title ethics which obtained then had gone down the drain. This is occasioned by the corrupt tendency, greed and envy. As a result, any wood which is tough enough to last long is now used by the present day Oha men. If you see the real “Okpaneka” the handle should have a slightly curved shape which is the shape of real Oho stick and should be relatively short. The only person that has that type of “Okpaneka” in Ohodo today is the “Attama Eze Ohua”. The so called the present day Oha men use those ones that are straight about thirty centimeters long.
What an erosion of culture! While the “Okpaneka” is for handshakes amongst the titled men, “Ogele” is used to tell when they are going for a meeting or occasion and when they are dismissing and returning from meeting or occasion.
Hornby (1974) defines title as word used to show a person’s rank, occupation, status, etc. This cultural practice is quite ubiquitous in Nigeria. Title taking has both social and political importance attached to it. Socially, it bestows on the holder societal regard, prestige, honour, etc. Politically, title taking is a symbol of authority and power. With title, in Ohodo traditional setting, one has qualified, if other behavioral conditions are okayed, to be the Igwe of Ohodo if he so desires and if need be.
Title taking is one of the social practices that unite Ohodo together. In Ohodo `Abba` town, people engaged in some title taking practices. The tittles usually taken in Ohodo community include:-
1. Ama title (Oha title)
2. Igede title.
3. Igbu Anyinya title, etc.
The only one to be discussed here is Ama title taking which is highly valued in Ohodo `Abba` community. Oha title is a unisex practice as both men and women are allowed into the cult. This title is common in Nsukka especially in Igbo-Omaba communities like Opi town, Ekwegbe town, Ede Oballa town, Lejja town, Oba town, etc. Formally, when discipline, honesty, justice and trust were people’s watchwords, the individuals that were allowed to take Oha title were experienced people, individuals of proven character, who were both by birth and inclination people of Ohodo culture, etc. Regrettably, reverse is now the case as any body provided he/she can foot the cost of it is allowed to take the title. What an abuse! Age and character are no more prerequisites for present day Oha titleholders.
In Ohodo traditional setting, every Oha man should have “Okpaneka” (Staff) and “Ogele” (twin gong). The Okpaneka is made of a handle and the tail. The handle comprises Oho stick and either copper coil, bronze coil, silver coil or gold coil which is used to decorate the handle. The tail is decorated with the horse tail. The purpose of the use of Oho stick as the only ideal wood as assumed by those forebears of Ohodo people who initiated the title was to ensure that every Oha man said the truth and upheld it, was honest, trust worthy, impartial in judgment, etc in his dealings.
However, this Oha title ethics which obtained then had gone down the drain. This is occasioned by the corrupt tendency, greed and envy. As a result, any wood which is tough enough to last long is now used by the present day Oha men. If you see the real “Okpaneka” the handle should have a slightly curved shape which is the shape of real Oho stick and should be relatively short. The only person that has that type of “Okpaneka” in Ohodo today is the “Attama Eze Ohua”. The so called the present day Oha men use those ones that are straight about thirty centimeters long.
What an erosion of culture! While the “Okpaneka” is for handshakes amongst the titled men, “Ogele” is used to tell when they are going for a meeting or occasion and when they are dismissing and returning from meeting or occasion.
THE ROLES OF NDI OHA IN OHODO TOWN
The Ndioha in Ohodo `Abba` town perform some socio-political roles which, promote development in the community. They include:-
1. They take part in the making of bye-laws in Ohodo `Abba` town.
2. They are part of the custodians of laws and traditions in Ohodo community.
3. They serve as the local police as they help to maintain peace and order in Ohodo `Abba` community.
4. They serve as both legislative and executive organ of government because they take part in the formulation of policies and execution of such policies.
5. They help in the settlement of communal cases like land cases, which they do in conjunction with the “Ndi Onyishi” (the village heads).
6. They help in collecting levies and apportioning appropriate penalties to the defaulters, etc.
Note:
1. The men that take Oha (Ama) tittle are known as “Ndi Oha” while one of them is called “Onye Oha”. On the other hand their female counter parts are known as the “Umu Ada”. The Umu Ada carry a specially designed gourd plate painted with yellow cam powder (Odo). They have special song for which they are known.
They sing it anywhere they go.
2. The Attama Ama (Oha title) in Ohodo are the Eziama people.
1. The men that take Oha (Ama) tittle are known as “Ndi Oha” while one of them is called “Onye Oha”. On the other hand their female counter parts are known as the “Umu Ada”. The Umu Ada carry a specially designed gourd plate painted with yellow cam powder (Odo). They have special song for which they are known.
They sing it anywhere they go.
2. The Attama Ama (Oha title) in Ohodo are the Eziama people.
MASQUERADE PRACTICES IN OHODO TOWN
“Masquerade is a social institution that is popular nation wide. Masquerade practices in Nigeria have made significant impact especially in the artistic, social and overall development of our society. Masquerade is reflective of the culture, belief system and values of our people. It is an embodiment of all forms of our artistic manifestation, costuming, music, dance, theatre, etc. [National Council for Arts and Culture, Enugu Zonal Office 1999].
In addition to the above assertion of the National Council for Arts and Culture Enugu Zone, masquerading is the art of producing, displaying, promoting and preserving masquerades by a people. This art which is part of man's life is a prevalent phenomenon worldwide. Masquerades basing on the culture of a people appear in various structures, sizes, costumes, genders, designs and patterns, and equally serve different purposes.
In Ohodo `Abba`, the forebears produced, displayed and preserved various masquerades that performed at different socio-religious functions. Due to the differences in the purposes for which the masquerades were made, Ohodo people had many types of masquerades then as stated below:-
1. Omaba masquerades
2. Agalaba masquerades
3. Nwele Ogbodu masquerades
4. Awuru masquerades, etc.
Of all the masquerades stated above, the most dreaded of all is the Awuru masquerade. The masquerade unlike others was primarily meant for security against crimes in all magnitude be it stealing, poisoning, and killing of persons or crop destruction. If there was any case of such crimes stated above, the masquerade was consulted and the prime suspect was asked to swear to Awuru to prove his innocence or the person whom any crime was committed against could ask the masquerades to kill (that is "ili mmonwu) who ever was responsible for the crime.
Frankly speaking, the masquerade performed awful wonders as regards the way it tortured and killed the perpetrators of such crimes. What scared people mostly was the way such offenders died. They started with violent trembling of the whole body just the way the body of the masquerade did when at work. If such a development was observed, the people around would really know that it was the masquerade in action. When the person died all his belongings would be taken to the shrine of Awuru masquerade. Another terrible characteristic feature of this masquerade was that if the shadow of the masquerade happened to cross any person or live tree, the person would die instantly while the leaves of such a tree would wither and eventually die.
To this effect, the masquerade often wore a bunch of pieces of metal round the waist which produced noise that notified people of the passing of the masquerade so that any person on its route would keep off the way. This masquerade served a great deal in Ohodo in checking crimes and even in the neighbouring towns from where people came to hire the services of the masquerade for similar function.
It had terrific costume which comprised the following:-
1. Pure black clothes
2. Black wooden mask that had two horns on it
3. A bundle of brooms
4. A bunch of pieces of metals
Due to our negative attitude, the elites in particular, borne out of cultural insensivity and lack of accurate information, most of our invaluable masquerades have gone extinct while those that still operate are solely in the hands of the core aged traditionalists who by virture of their knowledge, experience and status can not afford to rejuvenate the decaying masquerade culture of Ohodo `Abba`.
The most popular masquerades in Ohodo `Abba` town are the Omaba masquerades while the most sacred masquerades are the Agalaba masquerades. The Agalaba masquerades are so sacared and special that they feature only during special socio-religious functions though on invitation.
For Agalaba to honour and feature in any occasion, a goat must be provided and the masquerade must be accompanied to such a function with Igede music, which is the only music it dances, and its Otielechi masquerade. Besides, a man must fan it with a specially made local fan. The direction of the fanning is always vertical in up and down direction, from head to toe and vice versa and not in any direction.
The villages that have Agalaba masquerades in Ohodo Abba town include:-
Mkpuru Adada village
Umuoka Ezike Chima village
Umuokoro village
These masquerades are usually invited to grace occasions that are meant to show case people's culture in different zones of the country where Igbos; Ohodo people in particular, live such as Kano, Abuja, Bauchi, Enugu, etc. The one that features prominently at such places is the Agalaba masquerade of Umuoka ezike chima. What baffles one, from observation, is that masquerade practices are viewed by the contemporary Ohodo `Abba` Christians as being fetish and sinful before God.
“Masquerade is a social institution that is popular nation wide. Masquerade practices in Nigeria have made significant impact especially in the artistic, social and overall development of our society. Masquerade is reflective of the culture, belief system and values of our people. It is an embodiment of all forms of our artistic manifestation, costuming, music, dance, theatre, etc. [National Council for Arts and Culture, Enugu Zonal Office 1999].
In addition to the above assertion of the National Council for Arts and Culture Enugu Zone, masquerading is the art of producing, displaying, promoting and preserving masquerades by a people. This art which is part of man's life is a prevalent phenomenon worldwide. Masquerades basing on the culture of a people appear in various structures, sizes, costumes, genders, designs and patterns, and equally serve different purposes.
In Ohodo `Abba`, the forebears produced, displayed and preserved various masquerades that performed at different socio-religious functions. Due to the differences in the purposes for which the masquerades were made, Ohodo people had many types of masquerades then as stated below:-
1. Omaba masquerades
2. Agalaba masquerades
3. Nwele Ogbodu masquerades
4. Awuru masquerades, etc.
Of all the masquerades stated above, the most dreaded of all is the Awuru masquerade. The masquerade unlike others was primarily meant for security against crimes in all magnitude be it stealing, poisoning, and killing of persons or crop destruction. If there was any case of such crimes stated above, the masquerade was consulted and the prime suspect was asked to swear to Awuru to prove his innocence or the person whom any crime was committed against could ask the masquerades to kill (that is "ili mmonwu) who ever was responsible for the crime.
Frankly speaking, the masquerade performed awful wonders as regards the way it tortured and killed the perpetrators of such crimes. What scared people mostly was the way such offenders died. They started with violent trembling of the whole body just the way the body of the masquerade did when at work. If such a development was observed, the people around would really know that it was the masquerade in action. When the person died all his belongings would be taken to the shrine of Awuru masquerade. Another terrible characteristic feature of this masquerade was that if the shadow of the masquerade happened to cross any person or live tree, the person would die instantly while the leaves of such a tree would wither and eventually die.
To this effect, the masquerade often wore a bunch of pieces of metal round the waist which produced noise that notified people of the passing of the masquerade so that any person on its route would keep off the way. This masquerade served a great deal in Ohodo in checking crimes and even in the neighbouring towns from where people came to hire the services of the masquerade for similar function.
It had terrific costume which comprised the following:-
1. Pure black clothes
2. Black wooden mask that had two horns on it
3. A bundle of brooms
4. A bunch of pieces of metals
Due to our negative attitude, the elites in particular, borne out of cultural insensivity and lack of accurate information, most of our invaluable masquerades have gone extinct while those that still operate are solely in the hands of the core aged traditionalists who by virture of their knowledge, experience and status can not afford to rejuvenate the decaying masquerade culture of Ohodo `Abba`.
The most popular masquerades in Ohodo `Abba` town are the Omaba masquerades while the most sacred masquerades are the Agalaba masquerades. The Agalaba masquerades are so sacared and special that they feature only during special socio-religious functions though on invitation.
For Agalaba to honour and feature in any occasion, a goat must be provided and the masquerade must be accompanied to such a function with Igede music, which is the only music it dances, and its Otielechi masquerade. Besides, a man must fan it with a specially made local fan. The direction of the fanning is always vertical in up and down direction, from head to toe and vice versa and not in any direction.
The villages that have Agalaba masquerades in Ohodo Abba town include:-
Mkpuru Adada village
Umuoka Ezike Chima village
Umuokoro village
These masquerades are usually invited to grace occasions that are meant to show case people's culture in different zones of the country where Igbos; Ohodo people in particular, live such as Kano, Abuja, Bauchi, Enugu, etc. The one that features prominently at such places is the Agalaba masquerade of Umuoka ezike chima. What baffles one, from observation, is that masquerade practices are viewed by the contemporary Ohodo `Abba` Christians as being fetish and sinful before God.
What a fallacy!
The Ohodo `Abba` contemporary Christians have forgotten that this very Christian religion runs across the width and length of the world, yet people who first breathed the wind of Christianity before we did and who are more developed spiritually, economically, politically and educationally than we still observe, promote and preserve their rich cultural heritage of which masquerade practices are one.
In our country today, many states and communities regard masquerade practices as a well celebrated cultural rite. For instance, in such areas like Imo State and Anambra state respectively, such masquerades like ijere- the Agalaba equivalent in Ohodo town, Izaga, etc. abound. In our neighbouring towns like Aku town, Ozalla Igbo-Etiti, Opi town, Ede Oballa town, Nsukka town, masquerade practices are highly regarded to the extent that apart from steady practices of masquerade in the towns, their masquerades are documented in Video tapes. Why should our own be different my fellow Ohodians.
It is in recognition of the importance of culture in peoples' life that both federal and state governments create rooms for ministries of Arts, Sports, Youths and Culture which to all intents and purposes are charged with the responsibility of promoting and preserving our Arts and culture. This is why at state level under the auspice of National Council for Arts and Culture, a period is usually set aside for masquerades display during which communities in the state are officially invited to come and show case their rich cultural heritage through masquerades, the fiesta which is usually tagged "Mmonwu festival".
Through masquerades, the artistry of a people in such areas of sculpture, designing, painting and knitting is show cased. It is in recognition of the value of masquerade practices in the life of people that a white Rev. Priest in 1957 (Okikpe vol. 2 pg. 67) gave a group of Odo masquerades in Aku-Igbo-Etiti L.G.A. a sum of five (5r) Shillings. Besides, there is a periodic publication by Diewa Writers entitled, "Okipe" whose debute and second volumes bear a cover picture of "Okikpe" masquerade respectively. This Okikpe is the greatest Odo masquerade in Aku Igbo-Etiti which is equivalent to Okokoro masquerade in Ohodo `Abba` town. The publication's name derived from the masquerade's name.
It is then ironical that during Christmas observance Christian youths in Ohodo who condemn our traditional masquerade practices usually swarm Orie Ohodo market place with their Christmas masquerades such as Iga masquerade, Akataka masquerade, Atiyiluogu masquerade, Oji Onu masquerade, etc. to all intents and purposes, is there any difference between these two classes of masquerade?
Precisely,, this situation in Ohodo `Abba` town is a typical manifestation of Chief Zebrudia's dramatic statement thus, " When Cockroach wears necklace, it is American Cockroach, but when it does not, it is African Cockroach". Yes, masquerades by our people [the traditionalists) are profane, devilish and fetish but those ones by Christians are angels and holy blessed masquerades. What a spiritual apoplexy! One who is not properly and accurately informed is deformed.
The Ohodo `Abba` contemporary Christians have forgotten that this very Christian religion runs across the width and length of the world, yet people who first breathed the wind of Christianity before we did and who are more developed spiritually, economically, politically and educationally than we still observe, promote and preserve their rich cultural heritage of which masquerade practices are one.
In our country today, many states and communities regard masquerade practices as a well celebrated cultural rite. For instance, in such areas like Imo State and Anambra state respectively, such masquerades like ijere- the Agalaba equivalent in Ohodo town, Izaga, etc. abound. In our neighbouring towns like Aku town, Ozalla Igbo-Etiti, Opi town, Ede Oballa town, Nsukka town, masquerade practices are highly regarded to the extent that apart from steady practices of masquerade in the towns, their masquerades are documented in Video tapes. Why should our own be different my fellow Ohodians.
It is in recognition of the importance of culture in peoples' life that both federal and state governments create rooms for ministries of Arts, Sports, Youths and Culture which to all intents and purposes are charged with the responsibility of promoting and preserving our Arts and culture. This is why at state level under the auspice of National Council for Arts and Culture, a period is usually set aside for masquerades display during which communities in the state are officially invited to come and show case their rich cultural heritage through masquerades, the fiesta which is usually tagged "Mmonwu festival".
Through masquerades, the artistry of a people in such areas of sculpture, designing, painting and knitting is show cased. It is in recognition of the value of masquerade practices in the life of people that a white Rev. Priest in 1957 (Okikpe vol. 2 pg. 67) gave a group of Odo masquerades in Aku-Igbo-Etiti L.G.A. a sum of five (5r) Shillings. Besides, there is a periodic publication by Diewa Writers entitled, "Okipe" whose debute and second volumes bear a cover picture of "Okikpe" masquerade respectively. This Okikpe is the greatest Odo masquerade in Aku Igbo-Etiti which is equivalent to Okokoro masquerade in Ohodo `Abba` town. The publication's name derived from the masquerade's name.
It is then ironical that during Christmas observance Christian youths in Ohodo who condemn our traditional masquerade practices usually swarm Orie Ohodo market place with their Christmas masquerades such as Iga masquerade, Akataka masquerade, Atiyiluogu masquerade, Oji Onu masquerade, etc. to all intents and purposes, is there any difference between these two classes of masquerade?
Precisely,, this situation in Ohodo `Abba` town is a typical manifestation of Chief Zebrudia's dramatic statement thus, " When Cockroach wears necklace, it is American Cockroach, but when it does not, it is African Cockroach". Yes, masquerades by our people [the traditionalists) are profane, devilish and fetish but those ones by Christians are angels and holy blessed masquerades. What a spiritual apoplexy! One who is not properly and accurately informed is deformed.
The Importance of Masquerades
1. They are a source of entertainment
2. They help to portray people's arts as evident in sculpture, knitting, painting, designing of masks
3. They help to initiate and tighten socio-cultural relationship amongst villages, towns, states and nations
4. They promote tourism and museum industries
5. They are a source of income and foreign exchange earnings
6. They promote educational researches.
7. They are used to effect sanctions against socially unacceptable behaviours and mobilize people for social functions.
1. They are a source of entertainment
2. They help to portray people's arts as evident in sculpture, knitting, painting, designing of masks
3. They help to initiate and tighten socio-cultural relationship amongst villages, towns, states and nations
4. They promote tourism and museum industries
5. They are a source of income and foreign exchange earnings
6. They promote educational researches.
7. They are used to effect sanctions against socially unacceptable behaviours and mobilize people for social functions.
FESTIVAL OBSERVANCE IN OHODO ABBA TOWN
OMABA FESTIVAL
The most celebrated festival in Ohodo town is Omaba festival. It is a biennial celebration which is observed through out the villages in Ohodo.
The most celebrated festival in Ohodo town is Omaba festival. It is a biennial celebration which is observed through out the villages in Ohodo.
THE ORIGIN OF OMABA CULTURE IN OHODO TOWN
Omaba is a generic name for Mmanwu Masquerades. The practice of Omaba is not an indeginous culture I Ohodo town. It is a borrowed culture from Igala land. Accrding to Chief Ngwu, Julius in his brief historic account on how Omaba came to be in Ohodo abba in his letter to the Parish Priest in charge of Aku Parish, entitled, “Dousing the Raging flames in the Ohodo Catholic Community” (1992) had it thus during the intertribal wars of the early twentieth century, the Igala people of the former Benue State attacked and conquered the Northern Igbos [Nsukka zone and parts of Udi] popularly known as the Igbo-Igala border land.
The Igala war Mogul known as Onoja Ogboni and his troops over ran what is now known as the Nsukka zone up to Aku. He was known to be a giant extra ordinary possessing six fingers and known for his dexterity in handling battles. As a result of the capitulation of the Nsukka people [Ohodo inclusive] some elements of Igala culture were imposed on them by the conquerors pre-eminent among them was the Omaba culture. It is variously known as “Odo” in parts of Igbo-Etiti and even Udi, Omaba in parts of Igbo-Etiti, Nsukka, Igbo-Eze Local government areas and Akatakpa or Ogede in parts of Isi-Uzo.
From the citation above, it now establishes the fact about how Omaba culture came to be in Ohodo Abba and equally explains the genesis of the name Omaba Atta Igala.
In Ohodo, when Ohodo was healthy and the system functioned normally the way it should, the period of Omaba was a period of peace, happiness, no family quarrel, no divorce, no separation, people were conscious of their acts because any bad behaviour/acts and the perpetrators were disclosed publicly by Omaba masquerades especially the “Ovuru–uzo” during its tour to all the villages in Ohodo after its return. The “Ovuru-uzo” masquerades usually composed music with the names of such evildoers and sang along as they moved from village to village. By this act, the evildoers and the evils they did were exposed which ordinary person could not do without being attacked.
The festival is a biennial event. The celebration is observed when the masquerades return from their spiritual world. The date of the festival is usually fixed and announced by the Umuezenekwa people. The Attama Omaba, while the Ovuru-uzo masquerades are first seen by the Umuiduma people who are the main people to accompany the masquerades during its tour to all the villages in Ohodo.
The festival is observed in three stages namely:-
1. The return of Ovuru-uzo – the first to be observed.
2. The return of Igwe Omaba masquerades
3. The return of Udele and her children.
They are observed or celebrated at the intervals of three native weeks starting with Ovuru-Uzo. The observance of this stage is usually more pronounced in Amauwani and Umuiduma villages who are the people in charge of Omaba cult in Ohodo.
Every Omaba activities and festival are usually observed on Oye market day while Eke market day is the eve day.
When the Ovuruzo returns on the Oye day, on the Afor day it tours all the villages in Ohodo town with its music to entertain people. On its arrival at any village, people of that village do welcome it with gun salutes, food and drinks.
After three native weeks of Ovuru-Uzo’s return, the next stage is the Igwe Omaba festival. This one is generally observed by the entire Ohodo people. This stage is the hottest and grooviest stage because every adult man invites his friends usually from the neighbouring towns to come and celebrate with him. People from such towns like Opi, Lejja, Ozalla and Ekwegbe are usually hungry to come and watch and feast their eyes on the different Omaba masquerades that feature on the “IFUORIE DAY” which is a day every village is expected to come to the Orie market place to show case its masquerades. Apart from masquerades that appear in different genders, costumes and forms, people that accompany the masquerades equally appear gaily in their best attires because the occasion is the occasion that brings people together. Women on the other hand appear in different beautiful dresses to reflect the festive mood.
After this stage is the “Udele Omaba” stage. The section of Ohodo town that most observes this stage is the Achara people because this stage is when the Achara people produce and feature many masquerades while others do theirs during “Igwe Omaba”festival. This is why all roads lead to Achara as other Ohodo people throng Achara on that day of Udele festival.
Omaba is a generic name for Mmanwu Masquerades. The practice of Omaba is not an indeginous culture I Ohodo town. It is a borrowed culture from Igala land. Accrding to Chief Ngwu, Julius in his brief historic account on how Omaba came to be in Ohodo abba in his letter to the Parish Priest in charge of Aku Parish, entitled, “Dousing the Raging flames in the Ohodo Catholic Community” (1992) had it thus during the intertribal wars of the early twentieth century, the Igala people of the former Benue State attacked and conquered the Northern Igbos [Nsukka zone and parts of Udi] popularly known as the Igbo-Igala border land.
The Igala war Mogul known as Onoja Ogboni and his troops over ran what is now known as the Nsukka zone up to Aku. He was known to be a giant extra ordinary possessing six fingers and known for his dexterity in handling battles. As a result of the capitulation of the Nsukka people [Ohodo inclusive] some elements of Igala culture were imposed on them by the conquerors pre-eminent among them was the Omaba culture. It is variously known as “Odo” in parts of Igbo-Etiti and even Udi, Omaba in parts of Igbo-Etiti, Nsukka, Igbo-Eze Local government areas and Akatakpa or Ogede in parts of Isi-Uzo.
From the citation above, it now establishes the fact about how Omaba culture came to be in Ohodo Abba and equally explains the genesis of the name Omaba Atta Igala.
In Ohodo, when Ohodo was healthy and the system functioned normally the way it should, the period of Omaba was a period of peace, happiness, no family quarrel, no divorce, no separation, people were conscious of their acts because any bad behaviour/acts and the perpetrators were disclosed publicly by Omaba masquerades especially the “Ovuru–uzo” during its tour to all the villages in Ohodo after its return. The “Ovuru-uzo” masquerades usually composed music with the names of such evildoers and sang along as they moved from village to village. By this act, the evildoers and the evils they did were exposed which ordinary person could not do without being attacked.
The festival is a biennial event. The celebration is observed when the masquerades return from their spiritual world. The date of the festival is usually fixed and announced by the Umuezenekwa people. The Attama Omaba, while the Ovuru-uzo masquerades are first seen by the Umuiduma people who are the main people to accompany the masquerades during its tour to all the villages in Ohodo.
The festival is observed in three stages namely:-
1. The return of Ovuru-uzo – the first to be observed.
2. The return of Igwe Omaba masquerades
3. The return of Udele and her children.
They are observed or celebrated at the intervals of three native weeks starting with Ovuru-Uzo. The observance of this stage is usually more pronounced in Amauwani and Umuiduma villages who are the people in charge of Omaba cult in Ohodo.
Every Omaba activities and festival are usually observed on Oye market day while Eke market day is the eve day.
When the Ovuruzo returns on the Oye day, on the Afor day it tours all the villages in Ohodo town with its music to entertain people. On its arrival at any village, people of that village do welcome it with gun salutes, food and drinks.
After three native weeks of Ovuru-Uzo’s return, the next stage is the Igwe Omaba festival. This one is generally observed by the entire Ohodo people. This stage is the hottest and grooviest stage because every adult man invites his friends usually from the neighbouring towns to come and celebrate with him. People from such towns like Opi, Lejja, Ozalla and Ekwegbe are usually hungry to come and watch and feast their eyes on the different Omaba masquerades that feature on the “IFUORIE DAY” which is a day every village is expected to come to the Orie market place to show case its masquerades. Apart from masquerades that appear in different genders, costumes and forms, people that accompany the masquerades equally appear gaily in their best attires because the occasion is the occasion that brings people together. Women on the other hand appear in different beautiful dresses to reflect the festive mood.
After this stage is the “Udele Omaba” stage. The section of Ohodo town that most observes this stage is the Achara people because this stage is when the Achara people produce and feature many masquerades while others do theirs during “Igwe Omaba”festival. This is why all roads lead to Achara as other Ohodo people throng Achara on that day of Udele festival.
BURIAL/FUNERAL PRACTICES IN OHODO `ABBA`
Death punctuates man’s sojourn on this earth of ours which begins with birth. When a man takes his exit on this earth, his relations, well wishers and friends do not just fold their arms and watch the remains decay and rot away. Culturally, the affected people grieve with their relations’ exeunt and equally accord the soul befitting burial rites according to burial customs. In Ohoho `Abba` community, the last breath of a man is highly felt and regretted which is expressive in the way the dead are accorded good bye by the living.
RELIGION IN OHODO `ABBA`
RELIGION PRE-WESTERN RELIGION
Religion is a contact with the ultimate and unchanging or that aspect of culture that deals with the sacred things (T. Olatunde Odetola and Ade Ademola 1985). According to Uzoegbunam (1989), Religion is man’s relationship with the supernatural FORCES or BEINGS, which involves paying of DEVOTION and WORSHIP to these Forces or Beings for Continued EXISTENCE and SURVIVAL on earth.
Ohodo `Abba` as a community of a people who tenaciously believe in the existence of the Almighty God is not left out in the practice of establishing and owning a divine system of religion because with her dogma, liturgy and ethics which are the three basic elements of any religion, it is quite an undoubtful proof that Ohodo `Abba` people had a system of relating with the Almighty God even before and after the advent of the western religion. This is to say that Ohodo people had a well established, organized and revered Religion which every Ohodo man practised with apt reverence, humility, just, love, fear and sincerity.
With this type of Religion, our fore fathers were quite God fearing, religious, righteous, pious, honest, open minded, observed religion relativity and gave high regard for our cultural values and norms. This is because people at that time purely lived by our values, norms and traditions and this was why people never on religion ground discriminated against one another, there were full love and regard for one another, full patriotism, truth and just, trust and reliability, oneness, unity, etc. Ohodo people under African Traditional Religion (ATR) purely believed in Trinity who comprises:
1. Chukwu Onye Okike – God the creator (father).
2. Chukwu Onye Oseburuwa - God the Savior (Son)
3. Chukwu Abiama (or Obioma) – God the Holy Spirit.
From this, Ezechito Oke Abiama simply means the king of all the gods, goddesses, spirits and ancestors, the creator of things, beings, the all knowing, the saviour and the most powerful of all. It was in recognition of these unique qualities of the supreme God, which transcends human power that Ohodo people involved different means of communing with him. This they did by having other less gods, goddesses, nature spirits and ancestors. It was through these agents that they conveyed their request prayers, thanks giving prayer, appeasing prayers, or adoration prayers to the supreme God.
These gods served different purposes, which was why they were worshipped at different occasions. Some of the deities, gods and goddesses our fore bears paid devotion and worshipped include:
1. Enyanwu – the sun god.
2. Ezugwu Oshimiri – the god of Ezugwu Oshimiri hill and ancestral god of the town.
3. Ndushi – the god of creator and reincarnation.
4. Ani – the earth goddess.
5. Edemiri – the god of rain.
6. Eke – the god of fire
7. Omaba – the socio-religious god of mmanwu
8. Ifejioku – the god of agriculture
9. Ama – the god of Oha title
10. Chi – the personal god of destiny (fate)
Each of these gods and goddesses with the exception of Chi – the personal god, had a priest known and addressed in Ohodo dialect as “ATTAMA”, hence the names like these:-
1. Attama Ezugwu Oshimiri – the priest of Ezugwu Oshimiri
2. Attama Ugwele – the priest of Ugwuele
3. Attama Ifejioke – the priest of Ifejioku
Some of the gods and the deities were observed and worshipped by the entire Ohodo community while some others were observed by certain villages or clans. Those that were observed and worshipped generally in Ohodo were
1. Enyanwu
2. Ifejioku
3. Ani
4. Ndushi
5. Ama
6. Ezugwu Oshimiri
7. Omaba
To this effect, Ohodo is termed a polytheic community, a feature of every other African community.
Religion is a contact with the ultimate and unchanging or that aspect of culture that deals with the sacred things (T. Olatunde Odetola and Ade Ademola 1985). According to Uzoegbunam (1989), Religion is man’s relationship with the supernatural FORCES or BEINGS, which involves paying of DEVOTION and WORSHIP to these Forces or Beings for Continued EXISTENCE and SURVIVAL on earth.
Ohodo `Abba` as a community of a people who tenaciously believe in the existence of the Almighty God is not left out in the practice of establishing and owning a divine system of religion because with her dogma, liturgy and ethics which are the three basic elements of any religion, it is quite an undoubtful proof that Ohodo `Abba` people had a system of relating with the Almighty God even before and after the advent of the western religion. This is to say that Ohodo people had a well established, organized and revered Religion which every Ohodo man practised with apt reverence, humility, just, love, fear and sincerity.
With this type of Religion, our fore fathers were quite God fearing, religious, righteous, pious, honest, open minded, observed religion relativity and gave high regard for our cultural values and norms. This is because people at that time purely lived by our values, norms and traditions and this was why people never on religion ground discriminated against one another, there were full love and regard for one another, full patriotism, truth and just, trust and reliability, oneness, unity, etc. Ohodo people under African Traditional Religion (ATR) purely believed in Trinity who comprises:
1. Chukwu Onye Okike – God the creator (father).
2. Chukwu Onye Oseburuwa - God the Savior (Son)
3. Chukwu Abiama (or Obioma) – God the Holy Spirit.
From this, Ezechito Oke Abiama simply means the king of all the gods, goddesses, spirits and ancestors, the creator of things, beings, the all knowing, the saviour and the most powerful of all. It was in recognition of these unique qualities of the supreme God, which transcends human power that Ohodo people involved different means of communing with him. This they did by having other less gods, goddesses, nature spirits and ancestors. It was through these agents that they conveyed their request prayers, thanks giving prayer, appeasing prayers, or adoration prayers to the supreme God.
These gods served different purposes, which was why they were worshipped at different occasions. Some of the deities, gods and goddesses our fore bears paid devotion and worshipped include:
1. Enyanwu – the sun god.
2. Ezugwu Oshimiri – the god of Ezugwu Oshimiri hill and ancestral god of the town.
3. Ndushi – the god of creator and reincarnation.
4. Ani – the earth goddess.
5. Edemiri – the god of rain.
6. Eke – the god of fire
7. Omaba – the socio-religious god of mmanwu
8. Ifejioku – the god of agriculture
9. Ama – the god of Oha title
10. Chi – the personal god of destiny (fate)
Each of these gods and goddesses with the exception of Chi – the personal god, had a priest known and addressed in Ohodo dialect as “ATTAMA”, hence the names like these:-
1. Attama Ezugwu Oshimiri – the priest of Ezugwu Oshimiri
2. Attama Ugwele – the priest of Ugwuele
3. Attama Ifejioke – the priest of Ifejioku
Some of the gods and the deities were observed and worshipped by the entire Ohodo community while some others were observed by certain villages or clans. Those that were observed and worshipped generally in Ohodo were
1. Enyanwu
2. Ifejioku
3. Ani
4. Ndushi
5. Ama
6. Ezugwu Oshimiri
7. Omaba
To this effect, Ohodo is termed a polytheic community, a feature of every other African community.
INSTRUMENTS OF WORSHIP
Traditionally, during worship Ohodo `Aba` people employed many instruments and all locally were made. Each of these instruments had a particular role to play. Such instruments include:-
1. Ofo stick – Ohodo people call it Oho
2. Arua – the septre
3. Ogele – Twine metal gong
4. Ivom – big metal gong
These tools were mainly used by the “ONYISHI” (the eldest man in a village) of a village or head of a clan. The Attama maa equally used such tools. Ofo stick is obtained from Ofo tree. Mysterious and sacred Ofo tree is. This is because the branches and the branchlets of this tree are in joints or segments like human limbs. When mature, these segments detach from the joints as though they are deliberately and artistically cut by man.
The Ofo stick is a symbol of truth, justice, honesty and transparency in the entire Igbo communities of which Ohodo `Abba` is one. In Ohodo `Abba`, no “Onyishi” dares, because we still have some A.T.R faithfuls, offer prayers, worships or talks in the public when matters are discussed without holding Ofo stick in his hand. It will never be held with left hand. This the “Onyishi” does to show sincerely, truth and honesty in what he says. He does this by raising the stick up to heaven where the Chukwu Onye Okike dwells from where he can see and hear him talk.
Arua is the staff of authority, which every “Onyishi” keeps in his custody. It is handed over to the next “Onyishi” the day the death of the preceding “Onyishi” reaches seven native weeks. This handing over is performed by a woman who is from that village. The woman to perform the rite is determined by a fortuneteller. It is equally this woman that should remove the very ‘Arua’ from the house of the recent late Onyishi and hide it out of the sight of the incoming “Onyishi. This is because it is forbidden of the incoming “Onyishi” to see the ‘Arua’ before the time is due for handover. The woman was usually entertained on the day she would hand over the ‘Ar?a’ to the new “Onyishi”. Besides, she would be given a hen and some tubers of yam to offer to her “Chi” (god of destiny) when she went home. The ‘Arua’ is usually brought out only when there is worship, which involves the entire village or clan.
THE ADVENT OF CHRISTIANITY IN OHODO `ABBA`
The coming of Western Religion [Christianity] in Ohodo `Abba` dated back to 1933 AD. Though both the Anglican Church Missionary Society [CMS] “SEMES” as Ohodo people call it and the Catholic church –“ROMALI “ as called were introduced in Ohodo in the same year, the Church of Missionary Society came before the Catholic church.
One school of thought had it that the person that introduced Anglican Church, the ‘Semes,’ in Ohodo was one Mr. Francis Adibe from Olo in Oji River L.G.A. of Enugu State. This he achieved by going to Onyishi Nkere of Umuoka village who was the Chief of Ohodo `Abba` town by that time for permission to introduce the church.
The request was granted without grudges. To express this, Onyishi Nkere offered a part of his “?gbaji” [male residential house in Ohodo] to be used as a place of worship. This equally marked the commencement of Western education in Ohodo `Abba` town as Sunday services and teaching and learning commenced at the same time with the founding Catechist (Adibe) being the founding teacher instantly.
Two other schools of thought have varying views as regards who introduced Anglican church and Catholic church in Ohodo `Abba` town. While one has it that Anglican church and Roman Catholic church were introduced in Ohodo in 1933 AD by Mr. Agbo Abraham of Amadi village and Ugwueriefi Nweze of Umuezenonye village respectively. The first Catechists and teacher of Anglican Church and the Catholic Church were Mr. Francis, Adibe of Olo in present Oji River and Mr. Nwozor, Onodugo from Aboe in Udi Local Government Area of Enugu State.
The Catechists were dispatched to different communities to preach the words of God to people by the Over seeing Pastors or Reverend Fathers. In case of the Anglican Church, according to this source, it was Rev. Pastor Isaac Uzowulu Ejindu who resided at Ngwo that sent Mr. Francis Adibe to Ohodo for evangelism. The Anglican Church came to Ohodo from Ehamufu via Nsukka and down to Ohodo. This is because the only available route of travel was the railway, which passed through Enugu and Ehamufu. It was through this route that missionaries reached out to many remote areas. It was also claimed that Evangelist Ejindu used Ngwo as the head quarter of the Anglican Church. It is worthy to note that the establishment of these churches and their accompaniment which were the primary schools was born out of healthy rivalry. What a healthy rivalry worthy of emulation.
The coming of Western Religion [Christianity] in Ohodo `Abba` dated back to 1933 AD. Though both the Anglican Church Missionary Society [CMS] “SEMES” as Ohodo people call it and the Catholic church –“ROMALI “ as called were introduced in Ohodo in the same year, the Church of Missionary Society came before the Catholic church.
One school of thought had it that the person that introduced Anglican Church, the ‘Semes,’ in Ohodo was one Mr. Francis Adibe from Olo in Oji River L.G.A. of Enugu State. This he achieved by going to Onyishi Nkere of Umuoka village who was the Chief of Ohodo `Abba` town by that time for permission to introduce the church.
The request was granted without grudges. To express this, Onyishi Nkere offered a part of his “?gbaji” [male residential house in Ohodo] to be used as a place of worship. This equally marked the commencement of Western education in Ohodo `Abba` town as Sunday services and teaching and learning commenced at the same time with the founding Catechist (Adibe) being the founding teacher instantly.
Two other schools of thought have varying views as regards who introduced Anglican church and Catholic church in Ohodo `Abba` town. While one has it that Anglican church and Roman Catholic church were introduced in Ohodo in 1933 AD by Mr. Agbo Abraham of Amadi village and Ugwueriefi Nweze of Umuezenonye village respectively. The first Catechists and teacher of Anglican Church and the Catholic Church were Mr. Francis, Adibe of Olo in present Oji River and Mr. Nwozor, Onodugo from Aboe in Udi Local Government Area of Enugu State.
The Catechists were dispatched to different communities to preach the words of God to people by the Over seeing Pastors or Reverend Fathers. In case of the Anglican Church, according to this source, it was Rev. Pastor Isaac Uzowulu Ejindu who resided at Ngwo that sent Mr. Francis Adibe to Ohodo for evangelism. The Anglican Church came to Ohodo from Ehamufu via Nsukka and down to Ohodo. This is because the only available route of travel was the railway, which passed through Enugu and Ehamufu. It was through this route that missionaries reached out to many remote areas. It was also claimed that Evangelist Ejindu used Ngwo as the head quarter of the Anglican Church. It is worthy to note that the establishment of these churches and their accompaniment which were the primary schools was born out of healthy rivalry. What a healthy rivalry worthy of emulation.
THE CHURCH
The establishment of these Churches and primary schools was born out of healthy rivalry between the “Ndi Asogwa” and the “Ndi Ishiwu” in Ohodo. This is because in Ohodo `Abba` town, the ?ha title holders were mainly and still are classified into Ndi Asogwa and Ndi Ishiwu. The Ndi Ishiwu was mainly Akutara people, while the Ndi Asogwa was mainly the Akibute people. For the fact that Anglican Church and Anglican school were established by the “Ndi Ishiwu” the Ndi Asogwa saw the development as a great challenge that stared them directly in the face. As a result of this, they did not rest on their oars until both Catholic Church and Catholic school were established. What a healthy competition worthy of emulation.
Worthy of note here is that it was the Anglican Church that produced the first Clergyman in this town. He was Rev. Ugwu Ona, Vincent from Ndiagu Umuokoro village. He was ordained Priest on 10th July 1983 by Rt. Rev. G.N. Otubelu but later died in a ghastly motor cycle accident on 13th Feb, 1984.
Later on 8th September, 2001 another Clergy man was produced in Ohodo `Abba` in the Catholic Church. He is Rev. Fr. Anthony Adani, from Mkpuru Orugu village.
The establishment of these Churches and primary schools was born out of healthy rivalry between the “Ndi Asogwa” and the “Ndi Ishiwu” in Ohodo. This is because in Ohodo `Abba` town, the ?ha title holders were mainly and still are classified into Ndi Asogwa and Ndi Ishiwu. The Ndi Ishiwu was mainly Akutara people, while the Ndi Asogwa was mainly the Akibute people. For the fact that Anglican Church and Anglican school were established by the “Ndi Ishiwu” the Ndi Asogwa saw the development as a great challenge that stared them directly in the face. As a result of this, they did not rest on their oars until both Catholic Church and Catholic school were established. What a healthy competition worthy of emulation.
Worthy of note here is that it was the Anglican Church that produced the first Clergyman in this town. He was Rev. Ugwu Ona, Vincent from Ndiagu Umuokoro village. He was ordained Priest on 10th July 1983 by Rt. Rev. G.N. Otubelu but later died in a ghastly motor cycle accident on 13th Feb, 1984.
Later on 8th September, 2001 another Clergy man was produced in Ohodo `Abba` in the Catholic Church. He is Rev. Fr. Anthony Adani, from Mkpuru Orugu village.
THE IMPACT OF CHRISTIANITY ON OHODO CULTURE
By fact and circumstances of the establishment of Christianity in Ohodo town in 1933AD, it is imperative as a matter of sincerity and objectivity not to deny the invaluable positive impacts of Christianity on our culture.
Christianity led to the introduction of western education which in no small measure brought about priceless transformation in Ohodo town. This is because this led to the modernization in social services, facilities and utilities such as water, housing, transportation, mode of dressing, feeding/food, language, communication, creation of awareness, human resource development, modern technology, diversification of business interests, modern health care system, modern government system, etc. Besides, with the receptive nature of Ohodo people from the origin, Christianity was able to put a halt to some internalized obnoxious and harmful cultural practices that obtained in Ohodo town before the advent of Christianity. Such practices include:-
1. Killing of twins
2. Slavery
3. Infant betrothal
4. Sorrogate marriage [Giving out a girl to Ojiroshi]
5. Widow going to Onu aho deity naked at mid night to bathe as the final mourning custom a widow performs at the death of a husband.
6. Human sacrifice to deity or burial rituals.
It is worthy to note however,that the advent of Christianity in Ohodo `Abba` impacted both positively and negatively on Ohodo culture with the attendant consequences of a new religion. To all intents and purposes, the above positive impacts not withstanding, the coming of Christianity in Ohodo was a pure rape and enslavement on the ethnic culture. As a result of this rape, the culture was forcefully dethroned and impregnated which led to the commitment of many kinds of atrocities which culminated into disorder and cultural death.
The areas adversely affected include: -
1. Our values
2. Marriage system
3. Oha/Umuada and Onyishi institution
4. Age grade institution
5. Our music/songs
6. Masquerade practices
7. Burial and funeral customs
8. Traditional festivals,
9. Name and naming custom
1. Our values
2. Marriage system
3. Oha/Umuada and Onyishi institution
4. Age grade institution
5. Our music/songs
6. Masquerade practices
7. Burial and funeral customs
8. Traditional festivals,
9. Name and naming custom
CHRISTIANITY AND OUR VALUES
Before the advent of Christianity in Ohodo town, Ohodo people held tenaciously to their celestial values, norms and tradition, and equally lived a happy and harmonious life as there were love, peace, unity, respect for elders, honesty, oneness, regard for one another, tolerance, courtesy, sanitary environment, chastity, good moral etc. which were people’s guiding principles for ensuring a healthy and peaceful co-existence.
By these standards such human acts like adultery, sexual promiscuity, dishonesty, lack of respect for elders, insincerity, etc. were strictly forbidden and the perpetrators of such acts were chastised accordingly, a measure which helped to maintain the sanctity of our values, norms and traditions.
However, the advent of Christianity in Ohodo town eroded the town of its chaste values, norms and traditions, a situation which led to many atrocities and abominations which our culture forbids such as high rate of adultery, high rate of sexual promiscuity and scandals, individualism, selfishness, division amongst families, and villages, lack of regard and respect for elders, discrimination, denying of rights and privileges due for the Onyishi’s and Oha’s, weakening of family ties, greed, lies, false prophecies, etc. Besides, the Christians promote evil acts as those found guilty of such offences are tolerated and accepted without any penalty for their offences.
Before the advent of Christianity in Ohodo town, Ohodo people held tenaciously to their celestial values, norms and tradition, and equally lived a happy and harmonious life as there were love, peace, unity, respect for elders, honesty, oneness, regard for one another, tolerance, courtesy, sanitary environment, chastity, good moral etc. which were people’s guiding principles for ensuring a healthy and peaceful co-existence.
By these standards such human acts like adultery, sexual promiscuity, dishonesty, lack of respect for elders, insincerity, etc. were strictly forbidden and the perpetrators of such acts were chastised accordingly, a measure which helped to maintain the sanctity of our values, norms and traditions.
However, the advent of Christianity in Ohodo town eroded the town of its chaste values, norms and traditions, a situation which led to many atrocities and abominations which our culture forbids such as high rate of adultery, high rate of sexual promiscuity and scandals, individualism, selfishness, division amongst families, and villages, lack of regard and respect for elders, discrimination, denying of rights and privileges due for the Onyishi’s and Oha’s, weakening of family ties, greed, lies, false prophecies, etc. Besides, the Christians promote evil acts as those found guilty of such offences are tolerated and accepted without any penalty for their offences.
CHRISTIANITY AND OUR MARRIAGE SYSTEMS
In Ohodo traditional setting, the emphasis usually laid when marriage was being contracted between two persons was mainly on the characters of both the bride and the groom, their family back grounds and the ability of the groom to effectively provide for there bride but not necessarily on how much bride price the groom could pay and ability to foot expensive and ostentatious weddings. The marriage cost at this period was quite okay and affordable by any average man while the contract was not on material basis neither was there any stiff condition attached to it.
With the absorption of Western value system, every thing about marriage changed completely. Presently, marriage has become so expensive and doubtful making our youths both skeptical and highly scared to venture into marriage without adequate financial preparation, a situation which has led to abundance of over aged unmarried men and ladies. What a sorry situation!
This is because marriage now is purely on the basis of one’s ability to foot the high bride price, society wedding and to abide by the ensnaring bond/covenant, a characteristic feature of Christian marriage custom, “that the marriage should be on the condition of one man, one wife, that it should be on for better for worse, till death do them part”, whether you like it or not. The couple under the euphoria of new marriage will swallow and assent to the stiff condition hook line and sinker only to regret the aftermath later. The religion preaches monogamy and Christians condemn polygamy as sinful and unholy practice against God, despite the facilitation of the ugly social trend of umarried youths in our society. What a fallacy!
In Ohodo traditional setting, the emphasis usually laid when marriage was being contracted between two persons was mainly on the characters of both the bride and the groom, their family back grounds and the ability of the groom to effectively provide for there bride but not necessarily on how much bride price the groom could pay and ability to foot expensive and ostentatious weddings. The marriage cost at this period was quite okay and affordable by any average man while the contract was not on material basis neither was there any stiff condition attached to it.
With the absorption of Western value system, every thing about marriage changed completely. Presently, marriage has become so expensive and doubtful making our youths both skeptical and highly scared to venture into marriage without adequate financial preparation, a situation which has led to abundance of over aged unmarried men and ladies. What a sorry situation!
This is because marriage now is purely on the basis of one’s ability to foot the high bride price, society wedding and to abide by the ensnaring bond/covenant, a characteristic feature of Christian marriage custom, “that the marriage should be on the condition of one man, one wife, that it should be on for better for worse, till death do them part”, whether you like it or not. The couple under the euphoria of new marriage will swallow and assent to the stiff condition hook line and sinker only to regret the aftermath later. The religion preaches monogamy and Christians condemn polygamy as sinful and unholy practice against God, despite the facilitation of the ugly social trend of umarried youths in our society. What a fallacy!
CHRISTIANITY AND OHA/UMUADA AND ONYISHI INSTITUTION
The Oha and the Onyishi institutions which was a dynamic democratic government of general consensus which purely legislated on socio-economic matters, domestic peace, ethno – cultural survival and sustenance which by intention and desire of the people would have metamorphosed into Ohodo town union but for crisis currently going on in Ohodo town, has been deliberately condemned and destructively criticized by Christians. Onyishi as a result of this ugly development is no longer accorded the due statutory honour, rights and privileges demanded of people by culture. As a result of this, some people who are supposed to assume the positions and duties of Onyishi in their respective villages because of their religious inclinations and belief decline the office in the name that it is fetish and ungodly. In a similar development, people in Ohodo are now skeptical about taking Oha title for the same reason.
The Oha and the Onyishi institutions which was a dynamic democratic government of general consensus which purely legislated on socio-economic matters, domestic peace, ethno – cultural survival and sustenance which by intention and desire of the people would have metamorphosed into Ohodo town union but for crisis currently going on in Ohodo town, has been deliberately condemned and destructively criticized by Christians. Onyishi as a result of this ugly development is no longer accorded the due statutory honour, rights and privileges demanded of people by culture. As a result of this, some people who are supposed to assume the positions and duties of Onyishi in their respective villages because of their religious inclinations and belief decline the office in the name that it is fetish and ungodly. In a similar development, people in Ohodo are now skeptical about taking Oha title for the same reason.
CHRISTIANITY AND AGE GRADE INSTITUTIONS
Age grade institution as earlier discussed, is a social institution comprising people in the same age bracket. The practice is as old as Ohodo town itself. By composition, mode of establishment and operation, the institution is to my firm belief devoid of any ungodly features as alleged by contemporary Ohodo Christianity. To me this is a situation of giving a dog a bad name in order to hang it. In Ohodo town today no person talks of age grade not to talk of forming it because according to the present day Christians in Ohodo, it is against the scripture and God does not approve of it. What a function of indoctrination and propaganda! In the same manner, our music/songs, masquerade practices, burial/funeral customs, and traditional festivals by which Ohodo `Abba` was known and respected for were critically condemned and branded fetish and ungodly practices which no Christian should involve himself in if he really calls himself a Christian and wants to inherit Kingdom of God. However, it is quite ironical that some of these cultural music the Christians condemn are formed and performed in the Catholic Church today, such as Okanga music. Who fools whom?
In the light of this, my usual question to my dear Ohodo Christians still remains this, “where will the souls of those founding Ohodo Christians who with body and soul fully observed these few discussed cultural practices of Ohodo people be – Heaven or Hell?
Age grade institution as earlier discussed, is a social institution comprising people in the same age bracket. The practice is as old as Ohodo town itself. By composition, mode of establishment and operation, the institution is to my firm belief devoid of any ungodly features as alleged by contemporary Ohodo Christianity. To me this is a situation of giving a dog a bad name in order to hang it. In Ohodo town today no person talks of age grade not to talk of forming it because according to the present day Christians in Ohodo, it is against the scripture and God does not approve of it. What a function of indoctrination and propaganda! In the same manner, our music/songs, masquerade practices, burial/funeral customs, and traditional festivals by which Ohodo `Abba` was known and respected for were critically condemned and branded fetish and ungodly practices which no Christian should involve himself in if he really calls himself a Christian and wants to inherit Kingdom of God. However, it is quite ironical that some of these cultural music the Christians condemn are formed and performed in the Catholic Church today, such as Okanga music. Who fools whom?
In the light of this, my usual question to my dear Ohodo Christians still remains this, “where will the souls of those founding Ohodo Christians who with body and soul fully observed these few discussed cultural practices of Ohodo people be – Heaven or Hell?
CHRISTIANITY AND OUR NAMES/NAMING SYSTEMS
Naming is one of the aspects of culture which mankind adopts for the purpose of identification and classification of people, animals, places, plants, and objects. Name giving and bearing derives from the culture of a people. Name giving and bearing of a person is influenced by the circumstances surrounding the birth of a person, so a name a person bears is symbolic and unique and this is why people are always very cautious of the type of name given to a person. In Ohodo traditional setting, naming custom is patrilineal because the genus (surname) names of Ohodo people even in other Igbo communities are derived from the paternal lineage and not maternal. By naming customs, in Ohodo the main name giving to a person comes first before the genus (surname) name, hence such names like:
1. Ugwutikiri, Ezugwu (surname)
2. Ikechukwu, Agbo (surname)
3. Uchechukwu, Eze (surname)
4. Duhu, Asogwa (surname)
5. Mama, Ishiwu (surname)
6. Obetta, Ugwoke (surname)
7. Ebonyi, Agbo (surname)
8. Oyima, Ezugwu (surname)
9. Idenyi, Ezeh (surname)
10. Umezuruike, Onyishi (surname)
11. Onyugwu, Ezeaku (surname)
12. Lolo, Ugwuda (surname)
However, these surnames can equally be used as the main names. It is sad to reflect that another aspect of rape on our culture is on nomenclature (our naming custom} in compelled submission to the Christian doctrines and principles, we the blind folded believers without any objection were made to change our native names by which we were known and addressed.
These missionaries were able to achieve by making it one of the conditions for baptism which according to their belief was the only way one could be made pure and legible for the inheritance of the kingdom of God, because it was and still is through baptism that the inherent adamic sins were /are forgiven. Sequel to this, before one was /is baptised, one’s native name MUST BE CHANGED and replaced with the foreign ones which ironically are native names of the missionaries. According to them, our native names are fetish and ungodly and equally they found it difficult to pronounce them like theirs, hence the superimposition of foreign names on ours.
With this indoctrinating teaching of theirs, our people in a spell of socio-religious complexes, ignorance and lack of adequate and proper information accepted the idea with no resistance rather with highly spirited conviction that they are bearing names that God sanctions. Unfortunately, sorry to say, many of these foreign names imposed on us, many of the bearers can not tell the meanings of such names. Such names contrary to our belief are names that bear horrible meanings, which no meaningful human being if aware would like to bear.
For instance, let’s see the meanings of the foreign names we bear as stated below:
1. Desmond is a Greek word, which means PRISONER.
2. Mary is a Greek word, which means BITTERNESS.
3. Gerald is a German word, which means SPEAR.
4. Jacob is a Hebrew word, which means DECEIVER.
5. Ernest is an English derivative, which means GRAVE.
6. Rebecca is a Hebrew word, which means YOUNG COW.
7. Martina is a German word, which means WAR.
8. Susanna is a German word, which means LILY, etc.
With these deceitful superimposed naming custom on us, some of us who are religiously insane have absolutely decided to do away with any native name of ours which according to them will constitute a bane of their inheritance of the kingdom of God if they should continue to bear the native names by which they were known for from birth.
This gave birth to such names like: John Michael, Peter Mary, Rosemary, Williams, Rebecca Robinson, Rueben, James, etc. What a religious insanity! Sequel to this development .our people have been denied their identity because with the name one bears, you can easily say the tribe /ethnic group to which one belongs.
Naming is one of the aspects of culture which mankind adopts for the purpose of identification and classification of people, animals, places, plants, and objects. Name giving and bearing derives from the culture of a people. Name giving and bearing of a person is influenced by the circumstances surrounding the birth of a person, so a name a person bears is symbolic and unique and this is why people are always very cautious of the type of name given to a person. In Ohodo traditional setting, naming custom is patrilineal because the genus (surname) names of Ohodo people even in other Igbo communities are derived from the paternal lineage and not maternal. By naming customs, in Ohodo the main name giving to a person comes first before the genus (surname) name, hence such names like:
1. Ugwutikiri, Ezugwu (surname)
2. Ikechukwu, Agbo (surname)
3. Uchechukwu, Eze (surname)
4. Duhu, Asogwa (surname)
5. Mama, Ishiwu (surname)
6. Obetta, Ugwoke (surname)
7. Ebonyi, Agbo (surname)
8. Oyima, Ezugwu (surname)
9. Idenyi, Ezeh (surname)
10. Umezuruike, Onyishi (surname)
11. Onyugwu, Ezeaku (surname)
12. Lolo, Ugwuda (surname)
However, these surnames can equally be used as the main names. It is sad to reflect that another aspect of rape on our culture is on nomenclature (our naming custom} in compelled submission to the Christian doctrines and principles, we the blind folded believers without any objection were made to change our native names by which we were known and addressed.
These missionaries were able to achieve by making it one of the conditions for baptism which according to their belief was the only way one could be made pure and legible for the inheritance of the kingdom of God, because it was and still is through baptism that the inherent adamic sins were /are forgiven. Sequel to this, before one was /is baptised, one’s native name MUST BE CHANGED and replaced with the foreign ones which ironically are native names of the missionaries. According to them, our native names are fetish and ungodly and equally they found it difficult to pronounce them like theirs, hence the superimposition of foreign names on ours.
With this indoctrinating teaching of theirs, our people in a spell of socio-religious complexes, ignorance and lack of adequate and proper information accepted the idea with no resistance rather with highly spirited conviction that they are bearing names that God sanctions. Unfortunately, sorry to say, many of these foreign names imposed on us, many of the bearers can not tell the meanings of such names. Such names contrary to our belief are names that bear horrible meanings, which no meaningful human being if aware would like to bear.
For instance, let’s see the meanings of the foreign names we bear as stated below:
1. Desmond is a Greek word, which means PRISONER.
2. Mary is a Greek word, which means BITTERNESS.
3. Gerald is a German word, which means SPEAR.
4. Jacob is a Hebrew word, which means DECEIVER.
5. Ernest is an English derivative, which means GRAVE.
6. Rebecca is a Hebrew word, which means YOUNG COW.
7. Martina is a German word, which means WAR.
8. Susanna is a German word, which means LILY, etc.
With these deceitful superimposed naming custom on us, some of us who are religiously insane have absolutely decided to do away with any native name of ours which according to them will constitute a bane of their inheritance of the kingdom of God if they should continue to bear the native names by which they were known for from birth.
This gave birth to such names like: John Michael, Peter Mary, Rosemary, Williams, Rebecca Robinson, Rueben, James, etc. What a religious insanity! Sequel to this development .our people have been denied their identity because with the name one bears, you can easily say the tribe /ethnic group to which one belongs.
REMARKS
It is interesting to remark here that the faithfuls of both Traditional Religion and Christianity in Ohodo that time never discriminated against one another. There was mutual understanding, love, tolerance, regard for one another, good and cordial relationship, open mindedness, etc. between the two and this was evident in the way they exchanged and honoured seasonal invitations during such socio-religious festivals like Christmas festivals and Omaba celebration.
Unfortunately, instead of this age long good relationship to be maintained and strengthened, it went down the drain with the exeunt of those founding fathers of Christianity in Ohodo `Abba` and the birth of Pentecostal churches. This is because both the contemporary Christians and the Traditional Religionists regard one another as great rivals
It is interesting to remark here that the faithfuls of both Traditional Religion and Christianity in Ohodo that time never discriminated against one another. There was mutual understanding, love, tolerance, regard for one another, good and cordial relationship, open mindedness, etc. between the two and this was evident in the way they exchanged and honoured seasonal invitations during such socio-religious festivals like Christmas festivals and Omaba celebration.
Unfortunately, instead of this age long good relationship to be maintained and strengthened, it went down the drain with the exeunt of those founding fathers of Christianity in Ohodo `Abba` and the birth of Pentecostal churches. This is because both the contemporary Christians and the Traditional Religionists regard one another as great rivals
LEADERSHIP SYSTEM IN OHODO `ABBA` TOWN
For the purpose of harmonious living, security, protection, preserving and maintenance of laws and order, development and progress, it becomes imperative that a people that are bound together by ancestral strings, have and share certain things in common should as a matter of necessity establish a veritable and sustainable leadership system.
This is because human beings being socio-political animals by creation must definitely co-exist and have ideal transparent and equitable leadership which helps to guide and lead such people in the right direction of: - good conduct and discipline sensitivity to the established norms, values and ethos, etc. In Ohodo `Abba` town traditional politics, there was and still are an established system of governance in political lingo, the leadership system is better defined as geronocracy. This is because in Ohodo today, governance is in the hands of the elders who include “Ndi Oha” (Oha titled men), “Ndi Onyishi” (Village heads) and the Igwe formally referred to as Chief in the past. The most effective organ of leadership amongst those stated above in Ohodo is the Oha titled men followed by the Igwe.
It is the “Ndi Oha” and the Igwe that perform both the legislative and the executive functions. This is because it is they that make laws and equally execute them. For well co-ordinated and effective leadership, these organs often delegate powers to some individuals or group of individuals like the age grades. Equally, it is they that penalize the lawbreakers such as levy defaulters, communal work dodgers, thieves, etc. They determine the modalities and scopes of operation of such customs like marriage, burial and funeral ceremonies, etc. They represent the community in outside deliberations between, the town and other communities.
For easy tax and rate collection, some tax agents are appointed by every village in Ohodo. These agents collect and remit to the government all the taxes and rate from the taxable adults, funish the people with the information or any development about taxes and rates and equally inclusion of some people in the payment of tax.
For effective sharing of items, which may come from government, appointment of village representatives and payment of levies, the town is sub divided into thirty-one (31) wards. It should be noted here that the “NdI Onyishi” apart from the statutory right to head villages, it is their traditional right to handle land cases in conjunction with the Ndi Oha. Igwe will only come in where the two organs cannot proffer solution(s) to the case.
For the purpose of harmonious living, security, protection, preserving and maintenance of laws and order, development and progress, it becomes imperative that a people that are bound together by ancestral strings, have and share certain things in common should as a matter of necessity establish a veritable and sustainable leadership system.
This is because human beings being socio-political animals by creation must definitely co-exist and have ideal transparent and equitable leadership which helps to guide and lead such people in the right direction of: - good conduct and discipline sensitivity to the established norms, values and ethos, etc. In Ohodo `Abba` town traditional politics, there was and still are an established system of governance in political lingo, the leadership system is better defined as geronocracy. This is because in Ohodo today, governance is in the hands of the elders who include “Ndi Oha” (Oha titled men), “Ndi Onyishi” (Village heads) and the Igwe formally referred to as Chief in the past. The most effective organ of leadership amongst those stated above in Ohodo is the Oha titled men followed by the Igwe.
It is the “Ndi Oha” and the Igwe that perform both the legislative and the executive functions. This is because it is they that make laws and equally execute them. For well co-ordinated and effective leadership, these organs often delegate powers to some individuals or group of individuals like the age grades. Equally, it is they that penalize the lawbreakers such as levy defaulters, communal work dodgers, thieves, etc. They determine the modalities and scopes of operation of such customs like marriage, burial and funeral ceremonies, etc. They represent the community in outside deliberations between, the town and other communities.
For easy tax and rate collection, some tax agents are appointed by every village in Ohodo. These agents collect and remit to the government all the taxes and rate from the taxable adults, funish the people with the information or any development about taxes and rates and equally inclusion of some people in the payment of tax.
For effective sharing of items, which may come from government, appointment of village representatives and payment of levies, the town is sub divided into thirty-one (31) wards. It should be noted here that the “NdI Onyishi” apart from the statutory right to head villages, it is their traditional right to handle land cases in conjunction with the Ndi Oha. Igwe will only come in where the two organs cannot proffer solution(s) to the case.
THE CHIEFS/IGWES OF OHODO FROM ORIGIN IN ORDER OF SENIORITY
1. Eze Nwaisheku Snr. The Asogwa Umuoka. He was from Umuoka Ezikechima village. He reigned from 1920 to 1926. He died in 1926. He ruled for 6 years.
2. Chief Onyishi, Nkere, the Edoga I of Ohodo. He was from Umuoka Ezikechima village. He reigned from 1927 to June 1956. He died in 1956.He reigned for 29 years.
3. Chief Onyishi, Lazarus the Edoga II (a.k.a. Abba I) of Ohodo. He was from Umuoka Ezikechima village. He was born in 1918.He reigned in two stages. The first stage was from 1960 to 1977. The second stage was from 1977 to 25 Dec. 1986. He died on 25 December 1986.
4. Sir Onogwu, Igwe Ngwu. Gabriel Edoga III (a.k.a. Abba II) of Ohodo. He was born 20th October, 1928. He was from Umuelim village. He reigned from 1987 to 1992. He died in the year 1992.
5. Igwe, Ishiwu, Fidelis Edoga IV (a.k.a. Abba III) of Ohodo. He was born in 1942. He is from Umuegwal village. He ascended the throne of Igweship in 1997.
Note:
After the reign of Chief Onyishi Lazarus, the seat of Igweship in
Ohodo `Abba` is now rotatory among the three-quarters in Ohodo. The
resolve to practise rotatory system was reached and put into practice
during the time of Late Igwe Gabriel Ngwu. Formally, it was the Umuoka
Ezikechima village that produced the Igwe of Ohodo and this was why
Onyishi Lazarus ascended the throne after the exit of his father
Onyishi Nkere. The reason behind this is because Umuoka village is the
eldest village in Ohodo town.
DEVELOPMENT OF WESTERN EDUCATION IN OHODO `ABBA`
For the interest of those of us (the Ohodians) who may hungry to have detailed information about how Western education came to be in Ohodo `Abba` community and those that made the coming possible, I am going to lift and present the prototype of an article by the academic guru who is the first Ohodo man to obtain academic Doctorate degree by name Dr. Romanus, O Mama which was a contribution of his to the publication of a work entitled, Nsukka, Yesterday, Today and Tomorrow in Okikpe Vol. 3 1997 pg. 112-115, a periodic publication of Aku Diewa Writers Club.
The Church Missionary Society (CMS) now Anglican Church and the Roman Catholic Church brought Western education and Christianity to this community. However, certain citizens of the town pioneered the coming of the churches.
It was late Chief Abraham Agbo from Amadi who brought the first school and the Anglican Church to Ohodo in 1933. Abraham Agbo saw an Anglican School at Ede Oballa and approached Late Chief Onyishi Nkere, the then Traditional Ruler of Ohodo `Abba` for approval and siting. Chief Nwakere approved and sited the first school in Ohodo– St. Marks Primary School in his villge Umuoka Ezike Chime. Nwakere’s family hall – Obu umu owo ya served as both the classroom and place of Christian worship. The first effective teacher was Mr. Francis Adibe from Olo in Oji River L.G.A. of Enugu State. The school and the church later moved to the present site of Central School and St. Mark’s Anglican Church Ohodo.
The second school, St. Thomas Primary School, now Community Primary School was also in 1933. It was brought by the Roman Catholic Church introduced into Ohodo by a then popular community leader, Mr. Ugwuioriefi Nweze of Umuezenoye village Ohodo. The first teacher was Nwozor Onodugo from Abor in Udi L. G. A. of Enugu State. Obu Umuezenonye served as the first classroom building from where it was later moved to Onu-ogwu Nwaogeke. This location is the present site of Community Primary School, Ohodo. A feeder school was later established at Ubeokwuka. The feeder school was short lived.
The third school was opened 44years after the establishment of the first two in 1933. It is the Union Primary School, Umuifo, which was established in September 1977. It was built by the people of Umuifo a subquarter of Akibute quarter in Ohodo. The founding Headmaster of the school was Mr. Ugwu, Benard from Ozalla Igbo-Etiti of Enugu State. The temporary site of the school was the Mkpuru Adada village hall. This was to bring primary school closer to the people of the area. The Umuifo school project created a healthy competition for contributions to development by individuals and groups, which led to the establishment of more primary schools in Ohodo town today. These schools were the Achara Primary School, which was established in the year 1992. The first Headmaster of this school was Mr. Agbodo, Wilfred from Ozalla Igbo-Etiti of Enugu State, and the Igwebuike Primary School, which was opened in 1992. It was first headed by Mr. Nwoga Felix from Ukehe town in Igbo-Etiti Local Government Area of Enugu State.
These five Primary Schools were all built through community effort through levies and direct labours. When there were only two Christian denominations involved in school building, it was mandatory for every citizen to belong to a group for contribution to school building projects. There was no distinction between Christians and non-Christians in commitment to school building. There can be clearer index of patriotism and coherency of a people.
In further demonstration of the recognition of the value of education, this town embarked on the building of a secondary school, the Community Secondary School Ohodo. This school was also built through community effort and was opened in the year 1980. The founding Principal was Mr. Obu, G.N. from Umumba Ndi Uno in Udi Local Government Area of Enugu State.
The project was undertaken to meet the demands for secondary school education in the town. There is no gainsaying that these six schools are the corner stones of the educational development of Ohodo. More than 75 percent of our educated elements passed through one of the primary schools. The secondary school has equally assumed the same position.
LEADERS IN EDUCATIONAL DEVELOPMENT
Many citizens of Ohodo have made immense contributions to the development of education in the community. Many have also reached relatively remarkable heights of educational achievement. The story of educational leadership in this community should begin with the respective contributions of Chief Abraham Agbo, Igwe Onyishi Nkere and Ugwu Oriefi Nweze, all blessed memory. Innovative is a rare quality without which humanity cannot make progress through invention and change. We must do something with their names in reciprocation for their pioneering contributions.
Next in Chronological order were those who embraced and promoted the development of Western Education and the twin sister Christianity in Ohodo town. Among these we have:
1. Late Augustine, Otu of Umuezikenwoke village.
2. Late Chief Michael, Agbo from Amufi village.
1. Late Chief Dominic Agboeze from Umuezenonye village.
2. Late Peter Agu of Umukabi village.
These were all from Roman Catholic Church, others include:-
3. Late Simon Ugwueze of Amezike Ishamelu village.
4. Late Ezekiel Ugwunwangwu of Umuoka uwelu village.
These two men were from Anglican Church.
These people served in various school/church-building committees. Some of them, notably Late Augustine Otu, Chief Michael Agbo, Chief Dominic Agboeze, Peter Agu and other through personal contributions organized the first scholarship in Ohodo. They founded the Loan scheme through which many of our Elites financed their University and even Secondary education.
There was an individual who had provided the most outstanding leadership in the overall development of Ohodo. The person was Late Igwe Gabriel, U. Ngwu. He was the first person from this community to pass standard six in 1944. He attended St. Charles’ Teacher Training College, Onitsha where he obtained a Teachers’ Grade II Certificate in 1950.
The direct impact and associated multiplier effects of his education are discernible in his records. He provided the pioneer leadership in educational achievement, political awareness and community development in Ohodo. Late Ngwu made significant intellectual /material contributions to a great majority of Ohodians who hold University degree, secondary school certificates and Teachers’ Grade II certificates by 1980.
Donatus Asogwa Foundation was instituted in memory of a pioneer of secondary and higher education in this community. Late Engr. Dona Asogwa was the first Ohodian to attend a secondary grammar school at the famous C.I.C. (College of Immaculate Conception) Enugu from 1950-1955, the first graduate of higher education and first Engineer of the town. He graduated from Faraday Engineering College, London in 1964. This singular educational achievement and attendant honour and social standing accorded him on his return to Nigeria provided persisting inspiration for the need to be educated among the youths of that time. Engr. Dona, Asogwa died in the year 1966 in the wake of the Nigerian Civil War. DASFUND is giving Dona deserved respect.
Other early leaders in education in the town worthy of remembering include Messers Late Godfrey, Ugwu Nwangwu and late Godwin, Agbo Iyanyi of C.M.S church. Godfrey Ugwu Nwangwu was the first pupil of the then St. Mark’s (Anglican) Primary School from this town to pass standard six. Godi Ugwu Nwangwu not only offered educational counseling but also gave financial assistance to many students.
The other person, Godi, Agbo Iyanyi, was the second person from the community to attend secondary school. He entered the popular D.M.G.S. (Denis Memorial Grammer School), Onitsha in the year 1954 and with drew in 1958 due to financial handicap. He died a primary school teacher in the year 1959. Like Dona, many were inspired to attain his academic status.
The first women to attend school then were;
1. Agbo Celine from Umukabi
2. Ugwu, Irine from Umuoka Uwelu
3. Onyishi, Virginia from Umuoka Ezikechime.
The data accompanying this work are deliberately omitted because there is need for update of the number of Ohodo graduates and the disciplines they professed which was the message in the data.
However, with the rich comprehensive work of Dr. Mama, every Ohodo man who goes through it will definitely come to understand fully how western education came to be in Ohodo, those who made the establishment possible and equally the premier beneficiaries. It is gladdening to remark here that the light of education in Ohodo still burns vigorously because many Ohodians, youths in particular are desirous of western education.
Many citizens of Ohodo have made immense contributions to the development of education in the community. Many have also reached relatively remarkable heights of educational achievement. The story of educational leadership in this community should begin with the respective contributions of Chief Abraham Agbo, Igwe Onyishi Nkere and Ugwu Oriefi Nweze, all blessed memory. Innovative is a rare quality without which humanity cannot make progress through invention and change. We must do something with their names in reciprocation for their pioneering contributions.
Next in Chronological order were those who embraced and promoted the development of Western Education and the twin sister Christianity in Ohodo town. Among these we have:
1. Late Augustine, Otu of Umuezikenwoke village.
2. Late Chief Michael, Agbo from Amufi village.
1. Late Chief Dominic Agboeze from Umuezenonye village.
2. Late Peter Agu of Umukabi village.
These were all from Roman Catholic Church, others include:-
3. Late Simon Ugwueze of Amezike Ishamelu village.
4. Late Ezekiel Ugwunwangwu of Umuoka uwelu village.
These two men were from Anglican Church.
These people served in various school/church-building committees. Some of them, notably Late Augustine Otu, Chief Michael Agbo, Chief Dominic Agboeze, Peter Agu and other through personal contributions organized the first scholarship in Ohodo. They founded the Loan scheme through which many of our Elites financed their University and even Secondary education.
There was an individual who had provided the most outstanding leadership in the overall development of Ohodo. The person was Late Igwe Gabriel, U. Ngwu. He was the first person from this community to pass standard six in 1944. He attended St. Charles’ Teacher Training College, Onitsha where he obtained a Teachers’ Grade II Certificate in 1950.
The direct impact and associated multiplier effects of his education are discernible in his records. He provided the pioneer leadership in educational achievement, political awareness and community development in Ohodo. Late Ngwu made significant intellectual /material contributions to a great majority of Ohodians who hold University degree, secondary school certificates and Teachers’ Grade II certificates by 1980.
Donatus Asogwa Foundation was instituted in memory of a pioneer of secondary and higher education in this community. Late Engr. Dona Asogwa was the first Ohodian to attend a secondary grammar school at the famous C.I.C. (College of Immaculate Conception) Enugu from 1950-1955, the first graduate of higher education and first Engineer of the town. He graduated from Faraday Engineering College, London in 1964. This singular educational achievement and attendant honour and social standing accorded him on his return to Nigeria provided persisting inspiration for the need to be educated among the youths of that time. Engr. Dona, Asogwa died in the year 1966 in the wake of the Nigerian Civil War. DASFUND is giving Dona deserved respect.
Other early leaders in education in the town worthy of remembering include Messers Late Godfrey, Ugwu Nwangwu and late Godwin, Agbo Iyanyi of C.M.S church. Godfrey Ugwu Nwangwu was the first pupil of the then St. Mark’s (Anglican) Primary School from this town to pass standard six. Godi Ugwu Nwangwu not only offered educational counseling but also gave financial assistance to many students.
The other person, Godi, Agbo Iyanyi, was the second person from the community to attend secondary school. He entered the popular D.M.G.S. (Denis Memorial Grammer School), Onitsha in the year 1954 and with drew in 1958 due to financial handicap. He died a primary school teacher in the year 1959. Like Dona, many were inspired to attain his academic status.
The first women to attend school then were;
1. Agbo Celine from Umukabi
2. Ugwu, Irine from Umuoka Uwelu
3. Onyishi, Virginia from Umuoka Ezikechime.
The data accompanying this work are deliberately omitted because there is need for update of the number of Ohodo graduates and the disciplines they professed which was the message in the data.
However, with the rich comprehensive work of Dr. Mama, every Ohodo man who goes through it will definitely come to understand fully how western education came to be in Ohodo, those who made the establishment possible and equally the premier beneficiaries. It is gladdening to remark here that the light of education in Ohodo still burns vigorously because many Ohodians, youths in particular are desirous of western education.
PACE SETTERS IN ACADEMIC ACHIEVEMENT
Stated below are some of the Ohodians that made significant break through in academic endeavour.
1. The first Ohodo man to obtain the First School Leaving Certificate was late Igwe Gabriel, Ngwu in 1944. He was from Umuelim village.
2. The first Ohodo man to obtain Teacher’s Grade II Certificate (TCII) was Igwe Gabriel Ngwu in 1950.
3. The first Ohodo man to obtain school certificate was late Engr. Asogwa, Donatus from Umuelim village in 1955.
4. The first Ohodo man to obtain the first Degree was Late Engr., Asogwa, Donatus in 1964.
5. The first Ohodo man to obtain academic Doctorate Degree (2nd degree). Is Dr. Romanus, Mama O. from Amodeke village.
6. The first Ohodo man to obtain Medical Doctorate Degree is Dr. Agboeze, Jude from Mkpuru Adada village.
7. The first Ohodo man to obtain Doctorate Degree in Veterinary Medicine is Dr. Ishiwu, Peter from umuegwani village.
8. The first Barrister Ohodo produced is Barrister Asogwa, Matthew from Umuelim village.
9. The first Engineer Ohodo produced was Late Engr., Asogwa Donatus.
10. The first Ohodo man to become a head master was Late Igwe Gabriel Ngwu.
11. The first Ohodo man to become a school Principal is Mr. Asogwa, Crescent from Umuahuga village.
Stated below are the Ohodo women who proved that what a man could do, women could equally do it as it affected educational pursuit as they were the first set of Ohodo women to attend school to gain western education.
They were:
1. Onyishi, Virginia from Umuoka Ezikechima village. She obtained her first school leaving certificate (FSLC) in the year 1948.
2. Agbo, Celine from Umukabi village. She bagged her First School Leaving Certificate in 1950.
3. Ugwu Nwangwu Irene from Umuoka Uwelu.
In view of these invaluable achievements of these valiant and scholarly Ohodians, that to me is the eye openers to many Ohodians in the area of Education. I wish to acknowledge and appreciate the fame and the honour they have bestowed to Ohodo `Abba` town. With particular and special regards for the contribution of Umuelim village. This is because by history, it is never disputable that Umuelim is the key with which Ohodo unlocked the world of education and penetrated into it. More power to the elbow of the village.
Stated below are some of the Ohodians that made significant break through in academic endeavour.
1. The first Ohodo man to obtain the First School Leaving Certificate was late Igwe Gabriel, Ngwu in 1944. He was from Umuelim village.
2. The first Ohodo man to obtain Teacher’s Grade II Certificate (TCII) was Igwe Gabriel Ngwu in 1950.
3. The first Ohodo man to obtain school certificate was late Engr. Asogwa, Donatus from Umuelim village in 1955.
4. The first Ohodo man to obtain the first Degree was Late Engr., Asogwa, Donatus in 1964.
5. The first Ohodo man to obtain academic Doctorate Degree (2nd degree). Is Dr. Romanus, Mama O. from Amodeke village.
6. The first Ohodo man to obtain Medical Doctorate Degree is Dr. Agboeze, Jude from Mkpuru Adada village.
7. The first Ohodo man to obtain Doctorate Degree in Veterinary Medicine is Dr. Ishiwu, Peter from umuegwani village.
8. The first Barrister Ohodo produced is Barrister Asogwa, Matthew from Umuelim village.
9. The first Engineer Ohodo produced was Late Engr., Asogwa Donatus.
10. The first Ohodo man to become a head master was Late Igwe Gabriel Ngwu.
11. The first Ohodo man to become a school Principal is Mr. Asogwa, Crescent from Umuahuga village.
Stated below are the Ohodo women who proved that what a man could do, women could equally do it as it affected educational pursuit as they were the first set of Ohodo women to attend school to gain western education.
They were:
1. Onyishi, Virginia from Umuoka Ezikechima village. She obtained her first school leaving certificate (FSLC) in the year 1948.
2. Agbo, Celine from Umukabi village. She bagged her First School Leaving Certificate in 1950.
3. Ugwu Nwangwu Irene from Umuoka Uwelu.
In view of these invaluable achievements of these valiant and scholarly Ohodians, that to me is the eye openers to many Ohodians in the area of Education. I wish to acknowledge and appreciate the fame and the honour they have bestowed to Ohodo `Abba` town. With particular and special regards for the contribution of Umuelim village. This is because by history, it is never disputable that Umuelim is the key with which Ohodo unlocked the world of education and penetrated into it. More power to the elbow of the village.
REFERENCES
PERSONS THAT PROVIDED ORAL INFORMATION:
Late Elder, Elom Tikiri Nwoga from Umukabi, Ohodo.
Late Elder, Elom Tikiri Nwoga from Umukabi, Ohodo.
Sir, Igwe Benjamin, Odua from Eziama Village, Ohodo.
Sir, Engr. Brenden, Ishiwu from Umuegwaal village, Ohodo.
Igwe Fidelis, Ishiwu (Abba III of Ohodo) from Umuegwaal village, Ohodo.
Godfery Agbo (aka Jagwa) from Umuezikeoba village, Ohodo.
Rev. Canon G.C. Asadu (Pastor in charge of St. Mark’s Anglican Church Parish Ohodo).
James Ezeaku from Umuezike Achara village, Ohodo.
Mrs. Mercy, Asogwa (Nee Ezugwu) from umukabi village, Ohodo.
Elder Nwoshimiri Ezugwu (Ishiwu Amufi) from Amufi village, Ohodo.
Elder Nwoshimiri Ezugwu (Ishiwu Amufi) from Amufi village, Ohodo.
Elder Gugu, Ugwuobute (aka Oroko) from Umuoka Ezikechima village Ohodo.
Sylvanus Asogwa from Umuezeaguiyi village, Ohodo.
Ngwo Julius from Umueliem village, Ohodo.
Asogwa Oliver from Umuahuga village, Ohodo.
BIBLIOGRAPHY
Agbo, D (1999). Important Working Words and Definitions in Culture Nsukka Diocesan inculturation commission.
Anigbo, OAC (1989). A Course Book of Social Science, Anampoly printing and publishing company Ltd. Oko, Anambra State .
Diewa
Research Foundation (2002). The Diewa Profile Diewa writers club,
(1982). Okikpe vol.2. Chuks Printing Company Ltd. Uwani Enugu, Enugu
State.
Diewa
writers Club, (1997). Okikpe vol. 3. Nsukka, Yesterday, Today and
Tomorrow. Everland printing and publishment company Ltd. 60 Abuja Rd.
Surulere Lagos.
Ezugwu, C. U. (2002). Cultural and Religious Conflicts in Ohodo Abba Town, A Symposium Delivered on 27th December, 2000
Hornby (1974) Oxford Advanced Learners’ Dictionary of current English
The English language Book society and Oxford University press, London
The English language Book society and Oxford University press, London
Iyidiobi C. (1998). The church: A Threat to our Culture? Trith Peak Publishers, P. O. Box 68, Nsukka.
Light Magazine, vol. 1. August – September 1999 publication.
Lumem Magazine, vol. 6. No 8 April – March 2005 Publication.
Nurudeen,
F. (2002). Unveiled: How America folled the World. New era Institute
for Islamic Thought and Herritage. E-mail newith 1420 @ yahoo.com.
Ocho, L.O (1988). The Philosophy of Education for Nigeria Haris printing and publishing Enugu.
Odetola
and Ademola (1985), Sociology: An introductory African Text. Published
by Macmillian Publishers Ltd, London and Bagingstoke 2001 Ohodo Abba,
Constitution
Uwguoru, C.D.C. (2002). A Welcome Address
Chapter Nine
ONYOHOR COMMUNITY
By Godwin Anene Mbah & Hon Anslem Uzodigwe
INTRODUCTION
THE HISTORICAL ORIGIN AND LOCATION
Onyohor Eliyi Ugwunye is one of the earliest settlers of this zone. She is believed to have Affa and Egede communities in Udi L.G.A of Enugu state as her sister communities. These communities - Umu Ugwunye communities, are believed to have been in existence from time immemorial. The source of their migration can no longer be traced; rather, as result of wars and counter wars, people kept on breaking away from them.
If any town should answer “Agha melu m” in Enugu state like in Anambra state, it should be Onyohor town. “Agha melu m” meaning “War made me so”. Onyohor town in the early 18th century was one of the most populated communities within her surroundings. She commanded a lot of respect and honour due to her bravery, economic and political strength. She had engaged in tribal wars with almost all the surrounding communities but Idoha community.
At a certain stage, the political and economic strength of Onyohor attracted the Abriba people of the present Imo state. They come to transact business in the then popular Afor market in Onyohor. When the Abriba traders began to do what is evil in this Onyohor market called “Afor Amobor Onyohor market” the committee of Onyohor citizen called “Oga le achi” meaning “Master has ruled” today ordinarily called market masters felt that the Abriba people had come to intimidate and exploit the innocent citizens in the market, they fought them and even killed some of their men. These Abriba traders then went home and planned heavily for the destruction of the market. They sent a man with a tail to be coming to the market first before every body and also leaves last after every body had gone. This man with a long tail had a pit under his sit where when he comes, he deep that his tail into the pit and will sit there until the day’s market dismisses. When the “Oga le Achi men” market masters, discover that pit, they (market masters) went and filled the pit with palm oil and kept their eyes on it. On the following market, the tailed man arrived as usual before anybody and deeped his tail into the pit without checking. At the peak of the day’s market, the soldier ants that have gone to leak and eat the palm oil began to bit the tail inside the pit. When the pains became unbearable, he (the tailed man) stood up and began to run with shame and disgrace for people have discovered his secret.
Consequently, an epidemic emerged. People of Onyohor began to die like insects. An air borne disease that affected only Onyohor indigenes broke out which made many tribes and people to run out of Onyohor for their lives. Some of these run-away citizens include: - The Ukwaja eliyi village in Ukehe, the Ogoho Oghe community in Eziagu L.G.A of Enugu state. The Umueliyi of Umuoffiagu Village in Ukehe, the Amobor/Amebu village in Umuoka community in Udi L.G.A of Enugu
The present Onyohor town today is a collection of the debris of then Onyohor. That is the die-hard-minded citizens who insisted to maintain the name of their fathers. No wonder the Ukehe community as the nearest large community engulfed almost the entire Onyohor land.
According to Felix Ide (Mr.) the town Onyohor has never been under any foreign person as a ruler. For now the town has the following as their past and present rulers: - Ogwu Nwa Ocho Ufa, Igboka, Uvuru, Gugu Nwodo and presently Igwe Mathew Ukazi - the Anya Ora I of Onyohor.
Onyohor has her boundaries with Ohebe-dim in the north by Ugwu-Owushi hill now Ugwu inyinya in Uwelle Amakofia Ukehe In the East is Idoha community behind Odo Mbiaraka forest also overtaken by Ukehe. By the south is Ugwu Udele hill linking Umuoka and Affa in Udi L.G.A of Enugu state while in the west is Ochima through Ugwu Ebengwu hill.
Onyohor Eliyi Ugwunye is one of the earliest settlers of this zone. She is believed to have Affa and Egede communities in Udi L.G.A of Enugu state as her sister communities. These communities - Umu Ugwunye communities, are believed to have been in existence from time immemorial. The source of their migration can no longer be traced; rather, as result of wars and counter wars, people kept on breaking away from them.
If any town should answer “Agha melu m” in Enugu state like in Anambra state, it should be Onyohor town. “Agha melu m” meaning “War made me so”. Onyohor town in the early 18th century was one of the most populated communities within her surroundings. She commanded a lot of respect and honour due to her bravery, economic and political strength. She had engaged in tribal wars with almost all the surrounding communities but Idoha community.
At a certain stage, the political and economic strength of Onyohor attracted the Abriba people of the present Imo state. They come to transact business in the then popular Afor market in Onyohor. When the Abriba traders began to do what is evil in this Onyohor market called “Afor Amobor Onyohor market” the committee of Onyohor citizen called “Oga le achi” meaning “Master has ruled” today ordinarily called market masters felt that the Abriba people had come to intimidate and exploit the innocent citizens in the market, they fought them and even killed some of their men. These Abriba traders then went home and planned heavily for the destruction of the market. They sent a man with a tail to be coming to the market first before every body and also leaves last after every body had gone. This man with a long tail had a pit under his sit where when he comes, he deep that his tail into the pit and will sit there until the day’s market dismisses. When the “Oga le Achi men” market masters, discover that pit, they (market masters) went and filled the pit with palm oil and kept their eyes on it. On the following market, the tailed man arrived as usual before anybody and deeped his tail into the pit without checking. At the peak of the day’s market, the soldier ants that have gone to leak and eat the palm oil began to bit the tail inside the pit. When the pains became unbearable, he (the tailed man) stood up and began to run with shame and disgrace for people have discovered his secret.
Consequently, an epidemic emerged. People of Onyohor began to die like insects. An air borne disease that affected only Onyohor indigenes broke out which made many tribes and people to run out of Onyohor for their lives. Some of these run-away citizens include: - The Ukwaja eliyi village in Ukehe, the Ogoho Oghe community in Eziagu L.G.A of Enugu state. The Umueliyi of Umuoffiagu Village in Ukehe, the Amobor/Amebu village in Umuoka community in Udi L.G.A of Enugu
The present Onyohor town today is a collection of the debris of then Onyohor. That is the die-hard-minded citizens who insisted to maintain the name of their fathers. No wonder the Ukehe community as the nearest large community engulfed almost the entire Onyohor land.
According to Felix Ide (Mr.) the town Onyohor has never been under any foreign person as a ruler. For now the town has the following as their past and present rulers: - Ogwu Nwa Ocho Ufa, Igboka, Uvuru, Gugu Nwodo and presently Igwe Mathew Ukazi - the Anya Ora I of Onyohor.
Onyohor has her boundaries with Ohebe-dim in the north by Ugwu-Owushi hill now Ugwu inyinya in Uwelle Amakofia Ukehe In the East is Idoha community behind Odo Mbiaraka forest also overtaken by Ukehe. By the south is Ugwu Udele hill linking Umuoka and Affa in Udi L.G.A of Enugu state while in the west is Ochima through Ugwu Ebengwu hill.
ONYOHOR CULTURE
The culture of Onyohor community is not different from the cultures of others. Onyohor Alinyi-Ugwunye is one of the sons of Ugwunye. Among her brothers are Egede Ugwunye, Afa Ugwunye and others. Various forms of oral literature have existed in Onyohor from the time past and have survived to the present time .The most ubiquitous of these forms are the folktales and animal fables which constitute a domestic medium through which the basic realities of the environment, including the moral values of the community, are transmitted to the young ones. Whether in the form of fireside narratives in mother’s hearth or as village-arena entertainment, the simple tale, often livened up with deities, has remained an important portion of the cultural repertoire of Onyohor. It is essentially and specially made available to the young before they attain adolescence and help to shape their emotional responses and to prepare them for adult responsibilities.
Certain present - day developments, which Onyohor found herself in, has begun to threaten native folktales tradition. Among this are Western education and the fact that school children are given assignments to do at home which cut into time they would have used in the past to tell folktales. These days, children are likely seen clutching their homework text books in the evenings, instead of telling stories. A fair number of children also live away from home with their relations and non-relatives, and are thus cut off from direct participation in folktale session. The oral narrative tradition survives yet but not as vigorously as before. The same fact that has overtaken the folktale and animal fables has also diminished interest in riddles, tongue twisters and other forms of oral literary entertainment. Also the traditional festivities happening alongside with the folktales and riddles in Onyohor community cannot be forgotten. Those prominent among them are the following festivities:-
• The Iyimiyi festival
• The Anyanwu-Nwaezechitoke festival
• The Chukwu festival
• The Fijioku festival and the Ama festival
This Ama has two categories of the Ama-Efuke and Akawo and the
Okike festival together with a host of others.
The culture of Onyohor community is not different from the cultures of others. Onyohor Alinyi-Ugwunye is one of the sons of Ugwunye. Among her brothers are Egede Ugwunye, Afa Ugwunye and others. Various forms of oral literature have existed in Onyohor from the time past and have survived to the present time .The most ubiquitous of these forms are the folktales and animal fables which constitute a domestic medium through which the basic realities of the environment, including the moral values of the community, are transmitted to the young ones. Whether in the form of fireside narratives in mother’s hearth or as village-arena entertainment, the simple tale, often livened up with deities, has remained an important portion of the cultural repertoire of Onyohor. It is essentially and specially made available to the young before they attain adolescence and help to shape their emotional responses and to prepare them for adult responsibilities.
Certain present - day developments, which Onyohor found herself in, has begun to threaten native folktales tradition. Among this are Western education and the fact that school children are given assignments to do at home which cut into time they would have used in the past to tell folktales. These days, children are likely seen clutching their homework text books in the evenings, instead of telling stories. A fair number of children also live away from home with their relations and non-relatives, and are thus cut off from direct participation in folktale session. The oral narrative tradition survives yet but not as vigorously as before. The same fact that has overtaken the folktale and animal fables has also diminished interest in riddles, tongue twisters and other forms of oral literary entertainment. Also the traditional festivities happening alongside with the folktales and riddles in Onyohor community cannot be forgotten. Those prominent among them are the following festivities:-
• The Iyimiyi festival
• The Anyanwu-Nwaezechitoke festival
• The Chukwu festival
• The Fijioku festival and the Ama festival
This Ama has two categories of the Ama-Efuke and Akawo and the
Okike festival together with a host of others.
THE ODO MASQUERADE
The making of mask is essentially religious, and is bound up with the idea of gaining immortality .In other words; a religious demand has brought this art into being and has offered it sustenance throughout the past generations. Spectacular ceremonies form an essential part of odo culture with its characteristic dance performance. Generally speaking, therefore Odo art is a celebration of the ritual events.
The making of mask is essentially religious, and is bound up with the idea of gaining immortality .In other words; a religious demand has brought this art into being and has offered it sustenance throughout the past generations. Spectacular ceremonies form an essential part of odo culture with its characteristic dance performance. Generally speaking, therefore Odo art is a celebration of the ritual events.
Preparation
Odo festival is celebrated biannually in Onyohor. The first “Odo Umuriko” arrives towards the end of July or early August, depending on the phases of moon at the period. The entire town awaits the coming of Odo with excitement and expectation. Months before the return of ‘Odo Umuriko’ elaborate preparations are made. Food, Livestock and money are collected for the odo adherents. The items collected should be enough to sustain them for at least seven months or more. Sacred forest groves ‘Uhamu’ are fenced with palm leaves to give them security or to seclude them from profane gaze of women and the uninitiated children. Odo huts are constructed at the ‘Uhamu’ and the village parks or square away from the searching eyes of very inquisitive woman-folk. The huts are however, situated at vantage locations in the prominent places in the town other than on the hills. The huts are situated in this manner so that when Odo orchestras sound, villages far and near could hear and enjoy the ritual music.
The making of masks is a co-operative village endeavor, supervised by the elders who dictated the designs. Every man at one time or other in his life learns to make mask. In some villages, it is compulsory for every adult male to participate in making certain mask depending on the reputation and importantce of it. There is the artist class men to whom is entrusted the making of the mask because it is competitive to know which village made the most beautiful mask and festivities.
Certain types of Odo masking, such as ‘Odo Umuriko’ Odo Owa-offia, Odo Ngwu and Odo Ugwu among others must conform to traditional patterns of construction. Every mask represents some supernatural being whose distinct characteristic is manifested. Frame- work or light palm frond armature palm leaves, banana fiber and carved headgears are the structural possibilities available to the designers. Large stripes of palm leave hanging from the shoulders clothes spirit personages. Akawo-Agu has different character. They destroy the property of wrong doers. The masqueraders decoyed ancestors and are owed by families. Their main task is to x-ray public life with a view to enforcing the moral sanctions of the community, such masquerades are very aggressive. They destroy evil women’s belonging, houses or market wares. They order disobedient women to manure their farms and also command them to feed their husbands with delicious foods. They enforce general cleanliness of the Village Square and homes. Akawo-Agu enforces such penalties or fines as money, cloths, mats, and matches on the defaulters , In extreme cases the house of stubborn women are knocked down. More often than not, it is the injured husbands who find their wives uncontrollable who solicit the intervention of the masquerades. Among other things, these masquerades settle disputes between couples, families or even villages. In an important way, they are the Law-enforcement agency of the community.
TITLE HOLDING
Origin: The Nri hegemony must have played an important part in transforming the socio-political organization of the farming community (Onyohor) probably under the beneficent influence of Nri culture. The tiny community started forming villages and village-groups with the emergence of these larger agglomerations, patriarchal leadership ceased to be meeting the ends of government and thus emerged the typical Igbo system of government based on councils of lineage heads and elders. Onyohor people, are take ‘Ichi’ title instead of any of the above. Because of the prestige attached to this title, their holders acquired political power and started modifying the political structures and practice of the village and village-groups of the town. The great changes which probably played the key part in determing the socio-political configuration in Onyohor survived in the tradition of this community about stories in founding fathers and heroes who brought certain religious cults and social institutions from Nri in Awka (Meek, 1931). This was brought by a high rank Nri man, who was unwilling to submit to the painful and disfiguring operations of having his face incised with ‘Ichi’ marks which at Awka are insignium of the highest titled grade (Meek 1931). To understand the reaction of this community we must remember that she was politically and militarily so strong that they led in inter-communities and villages wars prominent among who were, Odo Nwogwu Nwanduka (Enyigorom), Apah Nwa-Ugwuikpu and host of others.
The council of elders is neither political nor negotiable. The Almighty God, the creator of the universe, exclusively determined it. The council must be made up of the eldest man of each family head from which village council of elders is formed through which the entire community draw up her own council of elders. The council of elders originally occupied highest political position, but with the emergence of traditional rulers, the reverse is the case with things connected to government.
Certainly, the mode of dressing, type of foods and ways houses were built, Onyohor is the same with the other neighbouring communities in Igbodo area. In title holding process, there were spectacular dimension that some observe Ozor title while Onyohor take ‘Iche’ title as the highest title in the community. Masquerade making (Odo) is almost the same in all Igbodo zone Onyohor inclusive.
Origin: The Nri hegemony must have played an important part in transforming the socio-political organization of the farming community (Onyohor) probably under the beneficent influence of Nri culture. The tiny community started forming villages and village-groups with the emergence of these larger agglomerations, patriarchal leadership ceased to be meeting the ends of government and thus emerged the typical Igbo system of government based on councils of lineage heads and elders. Onyohor people, are take ‘Ichi’ title instead of any of the above. Because of the prestige attached to this title, their holders acquired political power and started modifying the political structures and practice of the village and village-groups of the town. The great changes which probably played the key part in determing the socio-political configuration in Onyohor survived in the tradition of this community about stories in founding fathers and heroes who brought certain religious cults and social institutions from Nri in Awka (Meek, 1931). This was brought by a high rank Nri man, who was unwilling to submit to the painful and disfiguring operations of having his face incised with ‘Ichi’ marks which at Awka are insignium of the highest titled grade (Meek 1931). To understand the reaction of this community we must remember that she was politically and militarily so strong that they led in inter-communities and villages wars prominent among who were, Odo Nwogwu Nwanduka (Enyigorom), Apah Nwa-Ugwuikpu and host of others.
The council of elders is neither political nor negotiable. The Almighty God, the creator of the universe, exclusively determined it. The council must be made up of the eldest man of each family head from which village council of elders is formed through which the entire community draw up her own council of elders. The council of elders originally occupied highest political position, but with the emergence of traditional rulers, the reverse is the case with things connected to government.
Certainly, the mode of dressing, type of foods and ways houses were built, Onyohor is the same with the other neighbouring communities in Igbodo area. In title holding process, there were spectacular dimension that some observe Ozor title while Onyohor take ‘Iche’ title as the highest title in the community. Masquerade making (Odo) is almost the same in all Igbodo zone Onyohor inclusive.
IMPACT OF RELIGION IN ONYOHOR COMMUNITY
“Man is a religious being” is a popular saying by some school of
thought. This pre-supposes that man since his creation has been actively
insearch of his creator. He seeks him for protection, prosperity,
solutions to hopeless problems etc and according to Maurice Creston “Man
cannot behave in a fixed manner”. He continuously has to choose to
make decisions to reaffirm old purpose and projects or to affirm new
ones. He is continually engaged in the work of self-constriction. A
task which is never complete but only ended by death” Hence man’s quest
for spiritual and material ascendancy has bestowed on him lots of
benevolence impacts. It was against this backdrop, therefore that I wish
to discus this particular topic “Foreign Religion and its impact on my
community.
THE COMMUNITY
Before the advent of colonialism, my community, Onyohor in Igbo-Etiti Local Government of Enugu state of Nigeria, was worshipping many gods. They worship the God Almighty (Chukwu), personal gods (Chukwu-oke), sun god (Anyanwu), earth goddess (Ani), water goddesses and Masquerade (Odo). In Obedience to the Laws and dictates of their gods and goddesses, they performed a lot of wicked, primitive and evil things in the name of “Omenani”. The “Omenani” in my community is the embodiment of their culture and customs, that is to say their traditional belief system. They don’t play with the dictates of their” Omenani”. Disobedience to their “Omenani” invokes their anger and spontaneous punishment, which varies from one person to the other according to the extent it was disobeyed.
1. EDUCATION
The early Christian missionaries introduced education in my community to help them facilitate communication and preach the Bible. To achieve this, they organized three communities namely; Onyohor, Ochima and Ikolo to build a primary school known as St Michaels’s schools, Igbodo. My people were opportuned to have a formal education through the efforts and making of the foreign Catholic Missionary Priests from Ireland (UK). It was only after the Nigerian civil war that government formally took –over the running of schools. The missionaries ran schools and educated people for quite reasonable periods of time.
The early Christian missionaries introduced education in my community to help them facilitate communication and preach the Bible. To achieve this, they organized three communities namely; Onyohor, Ochima and Ikolo to build a primary school known as St Michaels’s schools, Igbodo. My people were opportuned to have a formal education through the efforts and making of the foreign Catholic Missionary Priests from Ireland (UK). It was only after the Nigerian civil war that government formally took –over the running of schools. The missionaries ran schools and educated people for quite reasonable periods of time.
2 CONVERSION TO CHRISTIAN RELIGION
In the wake of the introduction of formal education, the foreign missionary priests facilitated rural infrastural developments by building a school /church within my community. This is a giant leap from primitive and savage lives into modern and western style of civilization and human development. They took a step further by going from one family head to the other, canvassing for pupil’s enrolment into the school. The structural design of the “Oyibo” school motivated the indigent villagers a lot and made them prevail on their timid wards to remain and not desert schools. The direct effect of this was the conversion of the pupils to Christianity. Converted pupils soon passed-out as schools leavers and were subsequently offered employment on contract basis as teachers. The teachers were made to teach the catechism of Christian faith. Its immediate and short-term effect was that pupils no longer escort their parents to the idol shrines, Odo cult, or pasture cows, goats and sheep. To forsake the worship of ancestors are forbidden and were resisted. They employed the use of fines, physical force and estrangement to ensure compliance. That marked the beginning of the struggle and enmity between Christianity and Traditional religion. However, Christianity continued to make remarkable in-roads into the evil and wicked sides of “Omenani” or native laws and tradition and their inevitable battle fronts were as follows: -
In the wake of the introduction of formal education, the foreign missionary priests facilitated rural infrastural developments by building a school /church within my community. This is a giant leap from primitive and savage lives into modern and western style of civilization and human development. They took a step further by going from one family head to the other, canvassing for pupil’s enrolment into the school. The structural design of the “Oyibo” school motivated the indigent villagers a lot and made them prevail on their timid wards to remain and not desert schools. The direct effect of this was the conversion of the pupils to Christianity. Converted pupils soon passed-out as schools leavers and were subsequently offered employment on contract basis as teachers. The teachers were made to teach the catechism of Christian faith. Its immediate and short-term effect was that pupils no longer escort their parents to the idol shrines, Odo cult, or pasture cows, goats and sheep. To forsake the worship of ancestors are forbidden and were resisted. They employed the use of fines, physical force and estrangement to ensure compliance. That marked the beginning of the struggle and enmity between Christianity and Traditional religion. However, Christianity continued to make remarkable in-roads into the evil and wicked sides of “Omenani” or native laws and tradition and their inevitable battle fronts were as follows: -
3. HUMAN SACRIFICE
My community respected and upheld the sacredness of human being or human life. They don’t offer human being as a sacrifice to the idols. But there existed in those days certain title taking amongst woman folk popularly known as “Ogbu na Obodo”. The “Ogbuna Obodo” was the highest title a woman could take. To take this title, the woman in question shall raise a child up in public and strike it dead immediately. Christianity stopped “the Ogbu na Obodo” title taking in my community. Women, who were at same time mothers understood that they, were shedding the blood of their own children in vain.
My community respected and upheld the sacredness of human being or human life. They don’t offer human being as a sacrifice to the idols. But there existed in those days certain title taking amongst woman folk popularly known as “Ogbu na Obodo”. The “Ogbuna Obodo” was the highest title a woman could take. To take this title, the woman in question shall raise a child up in public and strike it dead immediately. Christianity stopped “the Ogbu na Obodo” title taking in my community. Women, who were at same time mothers understood that they, were shedding the blood of their own children in vain.
4. DEDICATION
OF CHILDREN TO ANCESTRAL SPIRITS When a child is born it is dedicated
to the ancestral spirits. This is known in my community as “Ito Nwa
Nani” usually done within four (4) native weeks. One of the fiercest and
sustained battles between Christianity and Traditional religion was
fought on this front. Dedication of a human being to ancestral spirits
is an evil, wicked and ungodly.
5. IFU AMA (AN INITIATION INTO ODO CULT)
A male child of school age is initiated into odo cult usually at between five (5) and seven years. “Ifu Ama” is the base line of taking titles in my community. The elders and his age mates strictly regard a child who has not been initiated as a woman. The elders and his age mates strictly regard a child who has not been initiated as a woman. This practice was stopped by Christian religion.
A male child of school age is initiated into odo cult usually at between five (5) and seven years. “Ifu Ama” is the base line of taking titles in my community. The elders and his age mates strictly regard a child who has not been initiated as a woman. The elders and his age mates strictly regard a child who has not been initiated as a woman. This practice was stopped by Christian religion.
KILLING OF TWINS
In the olden days, it was an abomination, in accordance with the existing native laws, customary and cultural practices known as “Omenani” for a woman to give birth to a twin. Can you see how God’s own gifts and blessings were turned into evil and death by the religious belief system of our ancestors? In accordance with their beliefs, giving birth to twins signified a bad omen, evil and an abomination. The twins are killed instantly and thrown into an evil forest. The household of the twins cleansed after consultation with the gods/oracle. “Through the work of the missionary, the practice of killing twin babies was stopped”. (Buah F.K., 1970).
In the olden days, it was an abomination, in accordance with the existing native laws, customary and cultural practices known as “Omenani” for a woman to give birth to a twin. Can you see how God’s own gifts and blessings were turned into evil and death by the religious belief system of our ancestors? In accordance with their beliefs, giving birth to twins signified a bad omen, evil and an abomination. The twins are killed instantly and thrown into an evil forest. The household of the twins cleansed after consultation with the gods/oracle. “Through the work of the missionary, the practice of killing twin babies was stopped”. (Buah F.K., 1970).
7. WORSHIP OF ODO MASQUERADE
Before the advent of Christianity, the worship of odo masquerade made the people of my community to loose their dignity (true worth). This was because, they bestowed the government of the people, the judiciary, the military and police powers to odo masquerade. Critical decisions of governance were preside over at odo masquerade houses and enclaves. Odo masquerade was credited with many successes in the battles of the olden days. For instance, the famous battle of the Eighteenth century that drove the notorious and dreadful “Abriba” warriors out of the community was credited to odo masquerade. Notable inter-communal warfares were waged successfully by odo masquerade. Sweeping, clearing and keeping personal and village squares clean and tidy are the duties of odo masquerade. Women folk are deployed by “Egali-Ekewo (youthful odo mask) for environmental cleanliness. Above all, odo masquerade are both religious and socio-cultural arbiters. From the above exposition, you can see that odo masquerade was in firm control of the life and government of my people. In performance of the above functions, a lot of evil and inhuman practices are at stake. Odo mask would sit in its “Igidi” (an upstairs house of odo) to adjudicate its governmental functions. To build an “Igidi” in those days, an innocent human head was to be sacrificed first before any other building materials. Any person who broke the laws of odo Masquerade or ate any of the forbidden food are either killed or banished forever. In or about 1920s, Mr. Omegonyohor Nwaru Nwakpu of his blessed memory was forced into exile at “Binin” for eating a forbidden “Ona” (three leaved yam). It was believed that any male who divulged the secret behind odo cult would summarily be executed and the victim’s blood serve as enrichment to odo’s musical instruments. In most cases, the outing of odo as “mkputa” would confine people of both sexes indoors for weeks, even months. The odo as “mkputa” would kill any person who ventured outside on its set periods. Women folk have been in a real hell in odo communities. They were exploited economically, confounded and deprived socially, secluded and killed religiously. In practical terms, the worship of odo masquerade made the people of my community to loose their dignity (true worth), rights and privileges in all ramifications.
Before the advent of Christianity, the worship of odo masquerade made the people of my community to loose their dignity (true worth). This was because, they bestowed the government of the people, the judiciary, the military and police powers to odo masquerade. Critical decisions of governance were preside over at odo masquerade houses and enclaves. Odo masquerade was credited with many successes in the battles of the olden days. For instance, the famous battle of the Eighteenth century that drove the notorious and dreadful “Abriba” warriors out of the community was credited to odo masquerade. Notable inter-communal warfares were waged successfully by odo masquerade. Sweeping, clearing and keeping personal and village squares clean and tidy are the duties of odo masquerade. Women folk are deployed by “Egali-Ekewo (youthful odo mask) for environmental cleanliness. Above all, odo masquerade are both religious and socio-cultural arbiters. From the above exposition, you can see that odo masquerade was in firm control of the life and government of my people. In performance of the above functions, a lot of evil and inhuman practices are at stake. Odo mask would sit in its “Igidi” (an upstairs house of odo) to adjudicate its governmental functions. To build an “Igidi” in those days, an innocent human head was to be sacrificed first before any other building materials. Any person who broke the laws of odo Masquerade or ate any of the forbidden food are either killed or banished forever. In or about 1920s, Mr. Omegonyohor Nwaru Nwakpu of his blessed memory was forced into exile at “Binin” for eating a forbidden “Ona” (three leaved yam). It was believed that any male who divulged the secret behind odo cult would summarily be executed and the victim’s blood serve as enrichment to odo’s musical instruments. In most cases, the outing of odo as “mkputa” would confine people of both sexes indoors for weeks, even months. The odo as “mkputa” would kill any person who ventured outside on its set periods. Women folk have been in a real hell in odo communities. They were exploited economically, confounded and deprived socially, secluded and killed religiously. In practical terms, the worship of odo masquerade made the people of my community to loose their dignity (true worth), rights and privileges in all ramifications.
8. RE-INCARNATION (OGBANJE)
Re-incarnation is a belief in the process of a dead soul coming back to life through another body. High infant mortality in my community was believed to be caused by “Ogbanje”. Every household would usually take their babies to native doctors for protection. Instead of protecting the infants, they were initiated into satanic cults and sects by the native doctors. The coming of Christian religion liberated the communities from evil and satanic practices as the indegenes were taught to take their infants and pregnant mothers to maternity clinics and hospitals. The causes of high infant and maternal mortality such as the notorious six (6) killer diseases and sickle cell anemia were made known to the people. The missionary sisters stopped the practice of allowing children to wear “Ogbanje” juju and beads.
Re-incarnation is a belief in the process of a dead soul coming back to life through another body. High infant mortality in my community was believed to be caused by “Ogbanje”. Every household would usually take their babies to native doctors for protection. Instead of protecting the infants, they were initiated into satanic cults and sects by the native doctors. The coming of Christian religion liberated the communities from evil and satanic practices as the indegenes were taught to take their infants and pregnant mothers to maternity clinics and hospitals. The causes of high infant and maternal mortality such as the notorious six (6) killer diseases and sickle cell anemia were made known to the people. The missionary sisters stopped the practice of allowing children to wear “Ogbanje” juju and beads.
EDUCATIONAL TREND AND DEVELOPMENT AND ITS IMPACT IN ONYOHOR
According to Chief Festus O. Nnachi, Knowledge is power and makes a man. Natural and literary education uplifted many men in Onyohor. The story of educational trend and development in Onyohor is a tragicomedy.
One Yoruba man popularly known as Madu Moyi spoke to our forefathers on the importance of education in early the 1920s.He married in Onyohor in the family of Chief Gugu Mgbo.
He persuaded our forefathers to send their children to school to enable them stand on their own in future before Ukehe and Aku citizens as well as other surrounding communities know about education. Onyohor is situated between two giant communities - Aku and Ukehe, hence education to Mr. Madu Moyi would encourage Onyohor citizens to speak up meaningfully in the midst of the large communities.
In regard to the appeal from Mr. Madu Moyi, Onyohor people sent about nine (9) of their children to school at St Peter’s school Ukehe,One of these nine (9) children is Mr. Ide Ugwu – now Mr Joshua Ide, who is today the eldest man in Onyohor.
Darkness suddenly engulfed the town academically when one day the pupils that were sent to school in obedience to their religious faith refused to honour Odo masquerade celebration by going to school on that fateful day. The Odo masquerade worshipers then felt disgraced and disappointed on their vision to send their children to school. They therefore met and decided to pull the whole pupils back from school. At this point in time, the effort made by Mr. Madu Moyi and those that reason with him then failed completely due to the people’s misconception of religion and education. In fact, the effect of the above action has not been erased in Onyohor till today.
According to Chief Festus O. Nnachi, Knowledge is power and makes a man. Natural and literary education uplifted many men in Onyohor. The story of educational trend and development in Onyohor is a tragicomedy.
One Yoruba man popularly known as Madu Moyi spoke to our forefathers on the importance of education in early the 1920s.He married in Onyohor in the family of Chief Gugu Mgbo.
He persuaded our forefathers to send their children to school to enable them stand on their own in future before Ukehe and Aku citizens as well as other surrounding communities know about education. Onyohor is situated between two giant communities - Aku and Ukehe, hence education to Mr. Madu Moyi would encourage Onyohor citizens to speak up meaningfully in the midst of the large communities.
In regard to the appeal from Mr. Madu Moyi, Onyohor people sent about nine (9) of their children to school at St Peter’s school Ukehe,One of these nine (9) children is Mr. Ide Ugwu – now Mr Joshua Ide, who is today the eldest man in Onyohor.
Darkness suddenly engulfed the town academically when one day the pupils that were sent to school in obedience to their religious faith refused to honour Odo masquerade celebration by going to school on that fateful day. The Odo masquerade worshipers then felt disgraced and disappointed on their vision to send their children to school. They therefore met and decided to pull the whole pupils back from school. At this point in time, the effort made by Mr. Madu Moyi and those that reason with him then failed completely due to the people’s misconception of religion and education. In fact, the effect of the above action has not been erased in Onyohor till today.
A NEW EPOCH IN EDUCATION
It was by divine providence that in 1946, Chief Mathew Ukpazi, now H.R.H Igwe Mathew Ukpazi – Anya Ora I of Onyohor with few other boys then took up the race in education again.
Again, between 1950, and 1951, Onyohor Ochima and Ikolo built a joint primary school at Ikolo with the name, Central School Igbodo. The three communities sent ten pupils each to the school every year. The school had only three (3) classes in 1955. More so, the moral and financial assistance for the growth of education in Onyohor came from Onyohor farmers that lived at Opanda those early years. These farmers, as they go to Opanda in Uzouwani LGA of Enugu state, they saw pupils going to and from schools. These pupils were from Aku, Nkpologwu, Ukpabi- Nimbo and even Ugbene Ajima. When the farmers came home they helped and encouraged our young boys to go to school. May God reward them abundantly?
On 8th September 1975 the, community primary school was opened in Onyohor with Mr. Ernest Anikwe of Ozalla as the headmaster, while Mr. Fidelis Amadi of Aku and Mr. Festus Nnachi of Onyohor were pioneer teachers. In Onyohor, some people passed primary education early in “50 s” especially the Igwe of Onyohor, H.R.H Igwe Mathew Ukpazi. At the same time some people graduated from post primary education and Teacher training institution. Today, community primary school Onyohor has within thirty (30) years of existence produced many Engineers, graduates of several disciplines, Rev. Fathers and Rev. Sisters, honourable members of state and local government personnel, successful businessmen and women etc. The trend in education in Onyohor is improving in comparism to what was obtainable in the 40s, We are not only grateful to God Almighty; we are also thanking all who helped in not only awakening, but also fostering the growth of education in Onyohor and elsewhere.
Conclusively, all have now embraced education, which started badly, hence the earlier statement that the story is a tragicomedy.
It was by divine providence that in 1946, Chief Mathew Ukpazi, now H.R.H Igwe Mathew Ukpazi – Anya Ora I of Onyohor with few other boys then took up the race in education again.
Again, between 1950, and 1951, Onyohor Ochima and Ikolo built a joint primary school at Ikolo with the name, Central School Igbodo. The three communities sent ten pupils each to the school every year. The school had only three (3) classes in 1955. More so, the moral and financial assistance for the growth of education in Onyohor came from Onyohor farmers that lived at Opanda those early years. These farmers, as they go to Opanda in Uzouwani LGA of Enugu state, they saw pupils going to and from schools. These pupils were from Aku, Nkpologwu, Ukpabi- Nimbo and even Ugbene Ajima. When the farmers came home they helped and encouraged our young boys to go to school. May God reward them abundantly?
On 8th September 1975 the, community primary school was opened in Onyohor with Mr. Ernest Anikwe of Ozalla as the headmaster, while Mr. Fidelis Amadi of Aku and Mr. Festus Nnachi of Onyohor were pioneer teachers. In Onyohor, some people passed primary education early in “50 s” especially the Igwe of Onyohor, H.R.H Igwe Mathew Ukpazi. At the same time some people graduated from post primary education and Teacher training institution. Today, community primary school Onyohor has within thirty (30) years of existence produced many Engineers, graduates of several disciplines, Rev. Fathers and Rev. Sisters, honourable members of state and local government personnel, successful businessmen and women etc. The trend in education in Onyohor is improving in comparism to what was obtainable in the 40s, We are not only grateful to God Almighty; we are also thanking all who helped in not only awakening, but also fostering the growth of education in Onyohor and elsewhere.
Conclusively, all have now embraced education, which started badly, hence the earlier statement that the story is a tragicomedy.
SOCIO-ECONOMIC AND POLITICAL DEVELOPMENT IN ONYOHOR COMMUNITY
SOCIAL RELATIONS
Mutual interaction of groups- (man/women) Onyohor is one of the communities that make up Igbo-Etiti LGA. She is one of the Igbo speaking people in Iboland, which make it easy and possible for her to relate and socially interact with the people around them.
Mutual interaction of groups- (man/women) Onyohor is one of the communities that make up Igbo-Etiti LGA. She is one of the Igbo speaking people in Iboland, which make it easy and possible for her to relate and socially interact with the people around them.
FAMILY MEETINGS
The people in the community are highly regarded in terms of family meetings. These take place among family members, households, extended families, village meetings and as well as Community meetings where they both share their views for related matters and developments.
COMMUNITY DEVELOPMENT UNION/ASSOCIATION
The community, like her counterparts around such as Ukehe, Ochima and Umuoka organize herself for development purposes. This makes it possible for a good number of people both men and women alike, to form unions in order to enhance development in the community.
The community, like her counterparts around such as Ukehe, Ochima and Umuoka organize herself for development purposes. This makes it possible for a good number of people both men and women alike, to form unions in order to enhance development in the community.
MARRIAGE SYSTEM
The people of Onyohor marry within and outside the community. The marriage can be from people of the same village provided they have no blood relationship. Marriage is between men and women only. It is performed on ‘Orie Days’.
The parents of the girl are informed at first through an intermediate or the person to be a middleman. If the parents of the girl accept the man who is asking for the marriage, a calabash of palm wine and four kola nuts will be taken to the girl’s house on ‘Orie’ day towards evening time
The people of Onyohor marry within and outside the community. The marriage can be from people of the same village provided they have no blood relationship. Marriage is between men and women only. It is performed on ‘Orie Days’.
The parents of the girl are informed at first through an intermediate or the person to be a middleman. If the parents of the girl accept the man who is asking for the marriage, a calabash of palm wine and four kola nuts will be taken to the girl’s house on ‘Orie’ day towards evening time
BURIAL AND FUNERAL CEREMONY
Burial/funeral rite ceremony is an important occasion in Onyohor. It is a collective ceremony to the relations of both men and women. Men’s funeral ceremony is always done on ‘Eke’ day while that of the women is done on ‘Orie’ day. The ccasions feature a good number of activities and entertainments, such as foods of different types, drinks, and dances. Funeral ceremony in the land is very interesting and attracts people from near and far. What makes it more interesting and soclally attractive depends on how rich or popular the deceased was.
Burial/funeral rite ceremony is an important occasion in Onyohor. It is a collective ceremony to the relations of both men and women. Men’s funeral ceremony is always done on ‘Eke’ day while that of the women is done on ‘Orie’ day. The ccasions feature a good number of activities and entertainments, such as foods of different types, drinks, and dances. Funeral ceremony in the land is very interesting and attracts people from near and far. What makes it more interesting and soclally attractive depends on how rich or popular the deceased was.
OCCUPATION OF THE PEOPLE
The type of farming commonly found in the place is non- mechanized system. The people use their hoes, baskets and cutlasses to do the work. They grow crops and vegetables like yams, cocoa yams, cassava and black beans for family use and for sales.
Trading: The people do engage in trading on crops and vegetables, which they produce in their farms. They also trade on palm oil and palm wine. The people buy and sell at Ogbede market, Orie Orba in Udenu local government and Enugu, etc.
Communalism: Engaging in rotational service to each other. The people of Onyohor commonly do some work collectively; some group themselves by mates, males, or females. They do these during the farming seasons using hoes cutlasses. Clearing of roads and pathways, streams and market square, village squares etc. women are found in-group doing weeding of farms
The type of farming commonly found in the place is non- mechanized system. The people use their hoes, baskets and cutlasses to do the work. They grow crops and vegetables like yams, cocoa yams, cassava and black beans for family use and for sales.
Trading: The people do engage in trading on crops and vegetables, which they produce in their farms. They also trade on palm oil and palm wine. The people buy and sell at Ogbede market, Orie Orba in Udenu local government and Enugu, etc.
Communalism: Engaging in rotational service to each other. The people of Onyohor commonly do some work collectively; some group themselves by mates, males, or females. They do these during the farming seasons using hoes cutlasses. Clearing of roads and pathways, streams and market square, village squares etc. women are found in-group doing weeding of farms
POLITICAL FORMATION AND DEVELOPMENT
Leadership/Traditional Ruler (Igwe)
The traditional ruler /Igwe was established in 1976, the time the federal Government made it compulsory for every authonomus community to have a ruler. Before the above date, leadership was based on the heads of families. The oldest man in each family lineage was the chief judge for the entire village. He was the chief judge and highest authority that represent others for both home and external matters. Right now the traditional rulers are the highest judge in any matter that concerns the entire community. They are the mediators between the Government and the people.
Other chieftaincy holders apart from heads of families in the town, the title-holders play other important roles in the community. They command high respects among the people. They forbid any ugly acts. They are the people seen as wealthy and balanced people.
REFERENCES
Leadership/Traditional Ruler (Igwe)
The traditional ruler /Igwe was established in 1976, the time the federal Government made it compulsory for every authonomus community to have a ruler. Before the above date, leadership was based on the heads of families. The oldest man in each family lineage was the chief judge for the entire village. He was the chief judge and highest authority that represent others for both home and external matters. Right now the traditional rulers are the highest judge in any matter that concerns the entire community. They are the mediators between the Government and the people.
Other chieftaincy holders apart from heads of families in the town, the title-holders play other important roles in the community. They command high respects among the people. They forbid any ugly acts. They are the people seen as wealthy and balanced people.
REFERENCES
Godwin, Anelechukwu Mba, The Origin And Geo-Political Location of Onyohor Community 19.
Ide, D. O. Socio-Economic- Political Development in Onyohor Community.
D.E.K. Ofomata (1978). The Nsukka Environment, Pg3-6
Ekuwereku Anthony - Onyohor Culture and Custom
Festus, Mary Nnachi - Educational Trend and Development and Its Impact in Onyohor Community.
LUMEN, April 2005-March 2006 Edition (page 36)
Rev. Fr. Domic Szymacski,( 1944). The Truth About Devil. (P. 2) The Holy Bible, Gen. 3 verse 6. The Holy Gen .3 verse 23¬¬
Odo, Nichodemus C. (2001). The Foreign Religion and Their Impact in Onyohor Community
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