Short History of Mbaise

Mbaise is an amalgam of indigenous, autochthonous clans, connected by intermarriage, and situated in approximate area the heartland of Igboland. It occupies an area of 404 square kilometers. The quiddity of Mbaise is that this homogenous group of more than 1000 persons per square kilometer is the most densely populated area in West Africa. The population of Mbaise as at 2006 was estimated to be 611,204 people (Agulanna, 2008).

Until the advent of European adventurers into Nigeria, the main source of income in Mbaise was subsistent agriculture. In Igboland, no centralized political system existed. The system of government depended largely on kinship relations and shared custom. The village group was the highest level of socio-political organization with the “Amala” exercising all power (Njoku 2003). The weekly gathering of the male family members around the fresh palm wine keg (“awuru-awu” or “manya-orie”) constituted the forum for discussing matters. Recently, the “Aladinma” of the autonomous community exercise judicial, legislative, administrative and executive powers and functions. Typically, life at the pre-colonial time is better understood by reading “Things Fall Apart” by Chinua Achebe.

The Aro Expeditionary Force (British) moved through Owerri and Mbaise in 1902. When the British Colonial Administration was introduced in the Southern Protectorate of Nigeria, the government established a native court at Nkwogwu Nguru in 1905 and built a residence for the Whiteman there. Dr. Rogers Stewart who was trespassing Mbaise got killed and in 1906, the “Ahiara Punitive Expedition” led by Captains Brian Douglas and Harold Hastings started the reprisal punitive massacre of people in the area. In 1927, the Colonial Government introduced taxation using warrant chiefs and court messengers to collect the taxes. These colonial agents became corrupt and used taxes as tools of oppression and suppression. When the taxes were increased in 1929, it triggered the Women Uprising which resulted in the destruction of the native court at Nkwogwu and the sacking of the Whiteman’s residence. Subsequently, other courts were established at Itu for Ezinihitte; Afor Enyiogugu for Agbaja; Obohia for Ekwerazu; Orie-Ahiara for Ahiara; and Uvuru for Oke-Uvuru.

On June 12 1941, Mbaise became a federated unit of five clans, namely, Agbaja (Nguru, Okwuato, Enyiogugu, Obiangwu, and Umuohiagu), Ekwerazu, Ahiara, Ezinihitte, and Oke-Uvuru. A common treasury was opened in Enyiogugu in 1942 and it was later transferred to Aboh in 1948. Obiangwu and Umuohiagu which were constituent parts of Agbaja pulled out in 1957 and joined Ngor Okpala. Unfortunately Mbaise was currently reduced to three local governments, namely Ahiazu (result of a merger of Ahiara and Ekwerazu), Aboh-Mbaise (carving out a part of Ezinihitte West and added to Agbaja), and Ezinihitte.

Between 1955 and 1958, Mbaise County Council under the Chairmanship of Honorable N. D. Ukah initiated two landmark development projects namely Mbaise Secondary School and Mbaise Joint Hospital (now General Hospital) both in Aboh. In 1954, Dr. Aaron Ogbonna who studied abroad became the first qualified medical doctor, returned home, and established the first private hospital in Mbaise in 1956. Prior to this time, any sick person who needed western medical attention either went to Holy Rosary Hospital, Emekuku Owerri or Methodist Hospital, Amachara in Umuahia.

Mbaise people have always been very active in Nigerian politics. The sons and daughters have rendered services as Federal Ministers, State Commissioners, a Governor, Governorship candidates, a Federal Vice-Presidential candidate, and even a Presidential candidate. In 1946, long before Independence of Nigeria, Mr. Jamike Iwunna, who was credited for suggesting the name “Mbaise”, led an entourage of the late Dr. Nnamdi Azikiwe to Mbaise before the 1947 London Constitutional Conference. Mbaise has produced four Federal Government Ministers in the persons of Dr. Sylvester Ugoh (PhD Harvard Economic), Chief I.D Nwoga (Oxford), Professor Fabian. N. C. Osuji (PhD Ibadan), and Mrs. Chinwe Obaji. Several sons and daughters have served as honorable commissioners in Imo State governments. Dr. Sylvester Ugoh was selected as Vice-Presidential Candidate while Prof F. N. C. Osuji and Dr. Alex Obi vied as the governorship candidates of Imo State, and currently Dr. (Mrs.) Ada Okwuonu is the Deputy Governor. Chief Chinedu Ezebuiro vied for the Presidency of the Federal Republic of Nigeria under the defunct Social Democratic Party. Air Commodore Luke Ochulor (Rtd.) was the first Military Governor of Delta State. Chris Anyanwu is the first female senator in Imo State. Late Gaius Anoka, who initiated the annual Pan-Igbo Ahiajoku Lecture series, was the Nigerian High Commissioner to Sierra Leone.

Mbaise people place a high premium on education. The earliest missionary and educational activities commenced in Mbaise about 1915. Today, there are several Catholic Priests and Clergymen of the Anglican Communion serving worldwide.
In 1934, an Irish nun established a convent in Ogbor Nguru that served Orlu, Ikeduru, Okigwe and Obowo. Mbaise daughters received early education at the Regina Caeli College, Ogbor Nguru and attracted suitors from all over the former Eastern Region of Nigeria and beyond. Despite the fact that western education arrived late relative to other parts of the country, Mbaise can boast of countless professors, PhDs, and different specialty graduates. These professionals are contributing to human development and progress all over the world. Some have served exceptionally well as Pro-Chancellor and Chairman of Governing council of the University of Nigeria Nsukka, as Vice-Chancellor of the Federal University of Technology, Owerri, the Madonna University, Okija, Deputy Vice-Chancellor of the (Old) Imo State University, as Librarian FUTO, and as Registrar of the University of Nigeria Nsukka.

Mbaise indigenes have contributed in numerous areas of economic, educational, and social development of their country. Dr. Sylvester Ugoh was the first and only Governor of the Central Bank of the defunct Bank of Biafra. Dr. (Mrs.) Agatha Ndugbu (PhD, OON) a lawyer, statistician, and economist served as Imo State Head of Service. Famous legal luminaries Sir Mike Ahamba, Sir Bon Nwakamma, and Lucius Nwosu are among the first Senior Advocates of Nigeria in Imo State. Several others are serving as High Court Judges in Nigeria. The first lawyer from Mbaise Chief B. S. Nzenwa was called to the bar in 1959. From the military to the police forces, you will find at the top echelon, men and women from Mbaise in command positions.

During the 1967-1970 Nigeria – Biafra civil war, Mbaise played very strategic roles. A unit of the “Research and Production” (RAP) that improvised and manufactured various scarce commodities during the blockade was positioned in Mbaise. The Head of State of the breakaway Biafra, General Odumegwu Ojukwu launched the Ahiara Declaration, a blueprint for the political and economic development of the beleaguered Biafra at Ahiara. When Mbaise, where most Igbo people had taken refuge, was overrun by the Federal Armed Forces, the civil war came to an abrupt end.

Some cultural and traditional ceremonies have survived Western influence. The Ahianjoku festival dedicated to the yam deity lasted eight days. The New Yam Festival (Iriji Mbaise) introduced in 1946 is the Christianized modification of the Ahianjoku and it is fixed on 15th August every year. “Oji Ezinihitte” which celebrates the unity of the people of Ezinihitte clan rotates from the oldest community (Oboama na Umunama) to the youngest (Onicha). It is fixed on the first of January every year. Anecdotal evidence shows that the clan revers Oriukwu in Umunama, the market square where they believe the world was created. “Itu Aka” Nguru is also an annual event before the farming season which according to late Ambassador Gaius Anoka takes place to enable the people to better weather the new environment, new times and new challenges.

One unique feature of Mbaise is the high fecundity among their women called “eghu ukwu”. To qualify to be a member of this club, a woman must have a minimum of ten children. There is no maximum and some women were known to have given birth to as many as 15 children (Agulanna 2008). You can tell the gender of a newborn from the song of joy summoning “onye ji ego gba ngaa oo” meaning “whoever has money hurry down here” for a girl. The jubilant chant “onye ji egbe gba ngaa oo” meaning “whoever has gun hurry down here” heralds the birth of a boy.

The local salad called “ugba” prepared in Mbaise has a special appeal when sold in the cities because of its special taste and aroma. Similarly, the local raffia palm wine tapped in Mbaise is sold out before others because of its uniqueness. In a traditional setting, these two go together like bread and butter.

Mbaise culture is rich in music and dance appropriate for each social occasion. According to Professor Nwoga (1978), the peak of Mbaise cultural achievements is in its music and dance, in its song and literary skills. Every form of native Igbo dance ensemble is to be found in Mbaise; whether it has its base in the wood xylophone, hand piano, long drum, short drum, slit drum, pot, gong, bamboo horn or calabash horn. There are dances for childbirth, marriage, funerals of old men, funerals of old women, age group celebrations, communal labor, and other forms of group or social occasion (Nwoga 1978). “Agbacha ekurunwa” dance is performed at childbirth functions, while “Alija” and “Ogbongelenge” feature during marriage. “Eseike”, “Esse”, Ekwerikwe mgba” and “Nkwa Ike” are for death of old men. On the other hand “Uko” and “Ekereavu” are exclusive for death of old women. The “Ekpe” and “Nkwa udu” feature during the “Iriji” Mbaise and “Itu Aka” Nguru. A special mention must be made about “Abigbo”. According to Professor Nwoga who took one of the “Abigbo” groups to the USA in the 1980s, the music and dancers philosophize, criticize, admonish or praise in language expression which not only makes its point but also pleases while it hurts (Nwoga 1978). “Abigbo”, “Agborogwu” and “Ogbongelenge” are performed at the reception of dignitaries. Mbaise has produced many music legends but only few can be mentioned. Joseph Onyenegecha Iwuchukwu (popularly known as JONEZ) and Chief Chrisogonus Ezebuiro Obinna, aka (Dr. Sir Warrior) of Oriental Brothers International Band brought style and zeal into highlife music.

Many Mbaise sons and daughters are among the celebrities in drama, theatre and sports.
Before the advent of Nollywood, Jegede, the husband of Akpeno in the popular play “Zebrudaya” made his mark. Today, there are brand names such as Kanayo O. Kanayo, Genevieve Nnaji, and Rita Dominic Nwaturuocha. Others are Okey Bakassi, Eucharia Anunobi, Ben Nwosu (aka Papa Andy), Chidi Chikere and Ms. Phina Peters and many more celebrity actors and actresses of Nigerian movies. In sports, the first ever female Olympic gold medalist in Nigeria is Chioma Ajunwa. Several sons and daughters have played in the national football team – the Green Eagles and the female football team – The Falcons.

They Lived Before Adam, Prehistoric Origin of Ndigbo - The Never-Been-Ruled

Prof. Catherine Acholonu and her co-authors explained, "The discoveries at Ugwuele show that the 'out of Africa' migrations were more or less an 'out of Igboland' migration and that Igboland was original home of Homo Erectus and that all of those who migrated out of Africa were Igbo ambassadors.

They stated that in the olden days, the ancestors carved stones as means of communication and also a way to give honour to great men and women who made great achievements in the society, and these stones were named after people, whom they were dedicated to.

Some of these carved stones known as monoliths were discovered in Ikom Local Government Area of Cross River State, Nigeria, about 300 kilometers from Calabar, the state capital and the villagers called them Akwa Nshi, meaning that they were made by Nshi, Stone Age people. 'Nshi' in Igbo means dwarf.

Based on archeological discoveries, the researchers also claimed that they have found out that one language was spoken at the beginning of mankind, the same language spoken by Adam and Eve and that the language was indeed none other than Igbo.

"Likewise, the story of Adam and Eve has links with Igbo tradition through remnants of Igbo language found in all words connected to Adam and Eve story. For instance, Hebrew name for Adam as first man was 'Esh,' which is also spelt Eesh/Eshi/Ishi. The Bible says that Eve's name 'Ish-she or Esh-she' because she was taken out of the man.

This means that 'Esh' and 'Esh-she' means in Igbo 'Taken from the dwarf (as in she-puta-to pull out). She also means in Igbo 'to become less, 'to reduce,' implying that by creation of woman from man, man became weaker or less than he was originally. Adam's popular name by which he is known throughout the world has a straight meaning-Adaa m 'I have fallen, I have become less than my original self' but not so in Ikom language," they stated.

"Also the name of Adam's second son, Abel, who was murdered by his elder brother, and who became known as the 'lamb that was slain' seems to have been derived from Igbo word, Ebula meaning lamb. (We heard of the blood of Abel being compared with the blood of Jesus 'the Lamb of God').

Cain, who killed his brother, was banished and he began to roam the earth and took the name Amakandu (condemned to life of roaming), but as time went on, some of his children got tired of roaming and decided to build settlements for themselves. And accordingly they changed their names to Dunu, meaning 'settle' or 'sit' in Igbo, revealing that the first generation of humans on earth spoke Igbo. In fact, there is a clan in Anambra State that goes by the name Dunukofia, meaning that to settle is better than to roam."

It was noted in the book that if "the Bible tells us that God's first instruction to humankind was written on stone, the Igbos have an oral tradition published under the title "Ndi Ichie Akwa mythology or folklore tradition of Ndigbo by I.N.C. Nwosu, which narrates that God gave a set of 10 laws on stone to his people called Ndiichie Akwa, which were symbolised by 10 fingers etched on stone. This has a similarity to Hebrew story of the laws given to Moses by God.

The story says that after the world was destroyed by the great flood, the children of the great ancestor of Igbo people were instructed by God to return to the center of the earth where he and his lineage will dwell with God in peace and tranquility.

They continued: "We believe that Ikom (and its monoliths) was the destination of the journey of the children of Noah as indicated in the Biblical Genesis and that the people who journeyed to West Africa, were a branch of Ham's children, possibly Canaan and that the monoliths served as a landmark for the new immigrants.

In the Bible, it is actually reported that Noah instructed his second son, Ham to return to Africa with his children. South Eastern Nigeria (which includes South South) is actually the cartographical (from the map of the world) location of the center of the earth, because all the ancient territory of Biafra was the 'Median" and 'Median' means centre in any map."

Acholonu and her co-authors noted however that the monoliths were not the only stone writings associated with the Igbo, since in the British Isles, stones have been found bearing Igbo language inscriptions written in form of writing known as Ogam, said to have been written on a stick as well as a stone, giving it the name Ogama, which in Igbo language, might have been Ogu-ama, meaning 'Stick for External use' or 'Writing on sticks for masses'. Ogu is also linked to the Igbo concept of Iji ofo na ogu-a stick that stands for justice and innocence.

They stated that apart from the Igbo based ancient Ogam inscriptions found in British Isles, another proof that Igbo people lived in and colonised the British Isles in pre-historic times is the presence of numerous Igbo words in English language such as doro (draw), Mmanwu (Man); Saa (Say), Ukwe (Choir), Ekpere (prayer), Mfe (fair), Okuko (Cock), Mmiri (Marine), ga (go) among others.

"We found evidence that in pre-historic times, Igbo people were known as people of light and Sons of God (Opara/Okwara). They were worshipped by other clans of humans. They were the first kings and god-men known to human beings in general. Appollo, whose name was pronounced as Okpara, was the first example. The Pharaoh of Egypt actually took their title from Okpara Ihe (Son of Light). There are available records from 2000 BC showing that Pharoahs sent expeditions to West Africa to import Eshi (dwarfs), whom they valued as divine beings who bestowed blessings on Egypt."

Origin Of Various Igbo Clans - part 4

History of Otolo Nnewi
by Onwutalobi Anthony Claret

Nnewi was founded in the fourteenth century, and consists of four Quarters (large villages) and these four Quarters of Nnewi are Otolo, Uruagu, Umudim, and Nnewichi. Otolo, a premiere quarter of the four quarters in Nnewi has been outstanding in all aspect of human endeavors. In it seated the mantle of leadership that governs the other quarters for the past decades. Its central success is figured in commercial trade but not limited to it, as its cultural heritage has always been the beacon of light to other neighboring village.

Digbo, one of the sons of Nnewi, had two sons – Otolo and Ikwuabo. It is a custom in Nnewi that a married woman who has no child belongs theoretically to the woman – husband but practically to the man – the husband of that woman husband. One of the wives of Digbo had no child and she therefore married another woman who gave birth to a male child known as Ukwabo.

Otolo the first son of Digbo had many sons – Enem the first son followed by Nnofo, Eziogwugwu alias Eziegbelu, Diaba whose descendants are generally known Umuzu and Nnangana alias Nganaga. Before Otolo begot these, he himself was one. By Otolo originally is meant the descendants of Otolo. Later as consequent upon the success of Eze Agha, Ezekwuabos came under the umbrella of the name. Later still, Amilibas followed suit and so did the rest at appropriate times. It was in this way that Otolo as a quarter was made up

Otolo is the premier quarter in Nnewi. This is true in terms of population, seat of political power and, apparently even, concentration of wealth. There are facts recognized by the other three quarters of Nnewi. These factors have perhaps influenced it in its attitude. In Nnewi affairs, Otolo conduct is one of a leader and a bully. Otolo people have in them a belief that every Otolo man is infallible. Because of this belief, an Otolo man defends his fellow Otolo men in the face of obvious culpability.

Abiriba

TRADITION OF ORIGIN AND MIGRATION OF THE ABIRIBAS:

The Abiribas are part of the Agunaguna sub-tribe of the main Ekoi group. They are part of the larger Yakurr group that can also be traced up to Ikom and other parts of the upper Cross River basin. The present Yakor (Yakurr) Local Government Area of the Cross River State includes Ugep, Agunaguna, Nko, Usukpam (Urukpam), Ubaghara and others. In these areas are such other settlements as Ebiribara, Ebom-Ebiriba et cetera. As a matter of fact, the Ebom-Ebiribas in Yakor simply changed their name to Ebom because the present Abiriba (Ebiriba) was virtually eclipsing them such that even mails meant for them found their way into Abiriba of Abia State. The Abiribas are said to have lived in that part of Enna clan where there were plenty of Uda trees (xylopia aethiopica) hence the name Ena-Uda. The shrine of the Abiriba royalty is still standing at Usukpam-Ena. From events and available data, the Abiribas were said to have crossed the river at Usukpam, hence they are often referred to as Usukpam-Etete, a nostalgic name for that ancient home. Usukpam (Urukpam) as called by the natives there now is part of Akpaa-Erei clan of the larger Ena clan. The Abiribas lived here for long when they left mainland Ena-Uda under the leadership of Nnachi-Oken, hence the nomenclature, Ebiriba Enachi-Oken. From here they travelled through Okon-Ohafia and settled at Udara-Ebuo, a stretch of land between Amekpu-Ohafia and Okagwe-Ohafia. This long sojourn in the present day Ohafia area explains the numerous relationships between this area of Ohafia and Abiriba.

Equally the Abiriba-Ena royalty have affinity with Akanu Ohafia. Nnachi Oken died at Udara Ebuo and Ntagha continued the journey to Uranta where much later he too died. After the demise of Ntagha, Igbokwu became the leader. From here, Udara-Ebuo, the Abiribas now led by Igbokwu passed by Nkwu-ebu (Nkwebi) Ohafia to Uranta near Oboro en-route OzuAbam. Nkwu-ebu is the Palmyra palm, botanically/scientifically known as Borassus aethiopum which grew abundantly here. From here they moved right (north) and found their way into Ihe and Agboha about 1700. These two communities are near the present Binyom village of Abiriba. Agboha up till today is referred to as Agboha-Igbokwu, after the leader Igbokwu. This date of arrival is well estimated from later recorded events of early European visitors and estimating backwards from the number of Abiriba Kings remembered in our history. It is interesting to note the name Binyom which sounds Ekoi and has no Igbo meaning. The Abiribas brought their gods from Ekoi, the main god being the Otisi, (Otusi, Otosi). The Otisi is the royal symbol of authority over the Abiriba people. Otisi, Otosi is Ekoi name and many other Igbo Cross Riverine communities equally have this name and as gods too. The name is common in Afikpo areas, Edda, Ohafia, Aro, Abam, Item and others. In these areas, the royal families are referred to as Ndi-Otisi, that is, the people of Otisi. It is so too in Item and some other places. It is also equally noteworthy that one of the feared juju gods is Otisi Binyom of Abiriba. Apart from this god, we have Kalu, the god of war or thunder. One of these gods is at Ozua-elu (Kalu Ozua Elu) after Amamba village on the road that takes and brings back men who have made journeys, be it war or trade on that route.

The other is at Ndi Ebe, Kalu Ndi Ebe of Umu e'Chuku Amogudu. These Kalu gods are sacrificed to with cocks and rams.The Abiribas lived for long at ihe and Agboha from where they fanned out to establish modern day Abiriba villages and city. The Abiribas developed Agboha and built up a big market here. Because of their mercantilism, blacksmithing, weaving, crafts manship in ivory et cetera, Abiriba attracted marketers from neighbouring communities that stretched all the way to Ozuitem, Ozuakoli, Ahaba-Imenyi, Item and others. When the current and new market (Afia-nkwo) was founded people still referred to the portion on the western flank of Binyom, namely Agboha, as Afiankwo-ochie that is, the old market place. After several years of sojourn at Agboha, the royal group moved to the part of Umueso village called Amelunta today. The compounds that make up Amelunta are Ndi Ekpe, the main royal compound, Ndi Ezema and Ndi e'Mbaeku. The kings that ruled Abiriba and from Ndi Ekpe, Amelunta, were Ekpe, Itu, Uduka Oko (Uduka uku) Egbara uku and others. One of the sons of the royalty, Oko Uduka, alias Okonta Ogba-enwo (Oko the monkey shooter) in later years in his hunting expeditions located the valley after Isi-Olara and thought it was a natural fortress and also attracted by the water moved the royal compound there while retaining the majority of the royalty at Ndi-Ekpe.

This new compound is known as Ndi Oko-ogo, that is, the people of the home of Oko. The new royal compound not only accommodated the royalty but other sojourners that sought refuge in Abiriba for protection by the Abiriba King. From Ndi Okogo and Ndi Ekpe, the royalty developed Ameke Echichi and the other Ameke villages. The royalty installed the first Nkwa in Mgbala Ekpe at Ameke Echichi. Nkwa is a wooden carving in a compound hall of the royalty or in the Ekpe cult hall of the royalty. Nkwa is an arm of the Otisi god. In the olden days a replica of this carving formed part of the equipment given to a princess as a wedding gift and placed in the small hall, Obu, of the compound where she is married to. There are among others recently two such compounds where replicas of the nkwa small effigies, child bearing goddesses, were given to daughters married at Ndi Okoronkwo and Umuaga compounds both of Udanta Amogudu. The whole idea of these human-looking replicas, large dolls, is that the daughter may by the grace of the goddesses produce children. Umuaga compound at the end of the civil war sought permit from Ndi EkpeAmelunta to replace this wooden replica at their Obu compound, having been destroyed by the recently ended civil war. This was granted and the accompanying traditional ceremonies and rites accomplished. The expansions of the Abiriba people from Agboha to Amelunta and the new king's fortress compound, Ndi Oko-ogo as well as the other Ameke villages were not smooth ones. In their expansions into the current city, the Abiribas encountered other settlers, Umuhu, who were at Ihebu and Amamba, Nkporo At Kirii of Umueso and part of Item were near Ogbu, each group moving towards more fertile terrains.

The Abiribas expanded to found the villages of Ameke, Amogudu, particularly Umu -e’Chukwu, and Agboji under Ebiri. In later years when parts of Amelunta needed expansion, the then Enachioken, Oko Uduka -requested Egboji, now under Nwagu Efa to provide present day Amaukughukughu, (the place of the owls) for that purpose. Because of this gesture, the king rewarded Egboji with Nkwa-Otisi and that is why the Mgbala Ekpe of Ama-Ebia of Egboji has Nkwa. Ama-Ebia is the home of the Egboji village head.


Igbuzor

Igbuzo (Ibusa) people

Igbuzo is a city in Delta State, south-south, Nigeria with an estimated population of 452,300 people in 2007. The Ianguage of the people is referred to as Enuani. The community forming the process of Igbuzo can be linked to the first wave of the movement of Igbo migrants into the West Bank of River Niger, this adventure which took place in the 15th century resulted in the settlement of Ibusa people led by Edini from Nshi (Nri) The second of the two waves of the migrations that resulted in the formation of Ibusa was led by Umejei from Isu.
Pre-colonial history

Pre-colonial history of Ibusa indicates that the name Ibuzor is more precisely accurate as regards to the location of the town 6 kilometers west of the Niger River than the view which holds that the pre-colonial name of Ibusa originated from the whimsical view that the initial settlers are Igbos who live by the road side.

Igbo historians such as Emeka Esogbue (of Ibusa origin) and C. N. Ugochukwu (Nnewi origin) share the opinion that groups who left Benin with Ezechima and journeyed Eastward might have settled in Ibusa considering the geographical location of the town. The implication of this therefore is that this new set of settlers could have been sick or generally lacking in interest in furthering their journey, this could also have resulted in their final settlement in not too distant Onitsha. This new group of settlers in Ibusa might have become assimilated by the Umejei and Edini groups.

Oral history
Ibusa is a federation of two units known as “the Umejei and Ogboli Factors. According to the oral history of the town, Umejei Nwa Eze Isu (Prince Umejei of Isu) at Isu in the South-Eastern region of Nigeria killed his opponent in a traditional wrestling bout, an act considered “Alu” (Abomination) in the land and punishable by death. However, his death was commuted by his father who was also Eze Isu) the king of Isu and he was encouraged to go on exile with a gourd prepared and given to him by his father. Umejei was emphatically instructed to settle wherever the pot dropped, he thus set-off with friends, relations and symapathizers who accompanied him. The gourd however dropped at the present site of Ani-Oshe in Omeze (Umueze) where he founded Ibusa.

The Ogboli factor has it that at Nshi (Nri) Odaigbo slept with one of his father’s wives but rather than face the mandatory death sentence Eze Nshi commuted the death sentence to exile. His father, mother and younger brother, Edini voluntarily opted to accompany him. Odaigbo and Edini were given one pot each and charms by Eze Nshi with the instruction to settle wherever the pot fell and on crossing the River Niger, Edini’s pot fell at Ani-Oshe (Umueze) the present site of Ibusa while he founded Ibusa. Odaigbo’s pot was to fall at the present site of Ogwashi-Uku where he also settled. The groups (Umejei and Edini later became one and known as Ibusa) The Ogboli of Ibusa are thus regarded as part of the larger Nri (Nshi) community.

The Igbo and Anioma people of Delta state, regard and praise Ibusa as group of people who often refuse food in other to prosecute wars (Isu (Igbuzo) fu ogu ju nni). This statement authenticates the bravery of these people in wars. Igbuzo historians are currently conducting researches on the history of wars fought by the Igbuzo people especially in the homes of their Isu kiths and kin in Nnewi, present Anambra State.

"Ibusa" is an Anglicisation of "Igbuzo" and/or Ibuzo by the early British missionaries and visitors to the town as a result of difficulty in pronunciation. The Anglicization of the name of the town may have been effected in the 19th century following the Ekwumekwu Wars that the community led. The "Ibusa" was considered more distinctive by the British thus adopted as the official name of the town and made to appear in all the official documents of the colonial government. The name "Igbuzo" (Igbo bi na uzor) meaning the Igbo living along the way or road is however the native name of the town as used today.

The nickname of the town is however "Isu Na Mba Ogu" (Warriors from Isu) or colloqually Igbuzo-Isu (The Igbo-uzo(r) from Isu). Ibusa is uniquely addressed with different names and even made noticeable with different spellings such as Ibusa, Igbuzo, Igbouzo, Igbuzor, Ibuzor, Ibuza and Ibuzo. This is believed to have been necessitated by the strategic location of the town along the busy roads and the history of the settlement of the people.

Origin Of Various Igbo Clans - part 3

Igbo Etiti

One of the engaging topics in the book is the gallant attempt made by contributors to trace the origin of the various communities in Igbo-Etiti: Ikolo, Onyohor and Ukehe trace their origin from communities in present Udi area. Onyohor and Ikolo are said to be descended from Ugwunye and therefore blood relations of Affa, Egede and Nike, while Ukehe is one of the seven children of Ojebe Ogene (Ebe, Abor, Ukana, Awhum, Okpatu, Umulumgbe and Ukehe). Udueme claims Igalla paternity while Aku and Ekwegbe claim to be a mixed race of Igbo and Igalla.  A majority of Aku are said to be of Nshi (Nri in Awka) origin while some Ohemje people are said to be of Igalla.  In the case of Ekwegbe, part came from Akpugo, Ikem, Agulu (Awka) and Igalla. It is instructive that the black-smiting village in Ekwegbe answers Agulu (Eguru) while all black smiths are called Umu Eguru (Agulu).  Diogbe and Umunko claim to come from Eha-Amufu and Ikem (Isi-Uzo) respectively.  Ohodo claims to be blood relations of Obimo and Ogbodu Abba while parts of Ozala claim to come from Nkitiba Udueme. Ochima claims to be the father of all Igbo people so that Ochima is the central locus of dispersal of all Igbos.  Very interesting! Belief and acceptance of blood relationships among communities can be exploited fruitfully for political, social and economic ends. The very influential Nwodo family of Ukehe exploited the Ojebe Ogene identity to win overwhelming votes in the area during the governorship elections of 1990.
The relationship between Aku and Ekwegbe needs to be further explored.  It is claimed that Ekwegbe formed part of the Igalla descendants of Aku from where they moved to their present position through Umunna.  In fact there is a special relationship between Aku and Ekwegbe in which it is believed that all people who die in Aku pass through a special road in Ekwegbe on their way to the land of the spirits. While Ekwegbe people use the road, no Aku person has ever walked on the road.  By listening to the conversation and instructions from such dead people using the road, Ekwegbe people are able to inform and warn Aku people to observe or desist from certain behaviours or songs.  Twice in the life of the writer, Ekwegbe had sent word to Aku to stop certain popular songs and dances.  Within a few days of the recept of the news, the songs and dances were discontinued throughout the length and breadth of Aku
The Odo masquerade cult is a dominant cultural feature of Igbo Etiti area. With regard to the origin of the Odo, there is a puzzling unanimity.  All the contributors on this topic claim that Odo appeared first to a woman with a male child on her back.  If so, why are women not eligible for initiation into the cult? Another question is why the ten Odo towns represented in the book point to a woman as the first to see the Odo on its first apparition? It is worth investigating whether other Odo towns outside Igbo Etiti such as Neke, Ikem, Eha-Amufu and Ojebe Ogene Zone have the same story of origin of the cult.

Ohafia

The ancestors of the Ohafia people must have had a beginning somewhere. Obviously, they must also have had some connection with other groups that are not identified as Ohafia people. Since, Ohafia is Igbo, it goes without saying that Ohafia has a common origin with other Igbo Ethnic groups. In their quest to finding a permanent home of abode, they sojourned through many lands, namely Benin Empire, Ndoni, Ibeku, Bende etc. A prominent happening at their Ndoni home (Ndoni is in present Rivers State) was the demise of their ancestral leader, Akpo Uku. This bequeathed the responsibility of leading the Ohafia people to his son Atita Akpo Uku. From Ndoni the journey continued to Isieke Ibeku.
At Isieke Ibeku, some Ohafia persons soon resorted to acts of mischief. Deprived of the influence of their dead leader, minor disagreement with their Ibeku and Leru neighbours easily got out of hand. The laying of sharpened knives across footpaths for offensive rather than defensive reason became very rampant. The ringleader in this overture was a man called ‘Ukoha". Both the Leru and the Ibeku people were getting uncomfortable living with their Ohafia neighbours because of this mischievous propensities. During this period, there was fighting between sections of Umuahia ad Ossa
Ibeku people. He Ossa people sought refuge with the Ohafia people of Umuajiji in Isieke Ibeku. An attack was been planed against the Ohafia people by the Ibeku people. The son-in-law of Ukoha (the trouble-maker) who was present at the meeting of the Ibeku people revealed the conspiracy to Ukoha. Ukoha took immediate action, alerting the Ohafia people about the planned attack against them. Although the Ohafia people beefed up security, an ominous event occurred that ended their stay in Ibeku.

Several accounts exist as to the reason for this exodus. One account said that it was the barking of a dog caught in a trap that frightened an Ohafia woman called Mgbo to raise an alarm. This alarm led to a stampede that evacuated Ohafia people from Isieke Ibeku. Another version of the story was that a string of calabashes (food containers made from the dried skin of gourds) suddenly collapsed making shattering noise. This later version seems to be more correct. This is because the idiomatic tongue twister coined by the fleeing Ohafia made reference to the incident of the collapsed string
of calabashes.

IKWERRE

From the foregoing it will be seen that except for the general classification of the Akpor communities as one of the seven major groups in Ikwerreland and the linguistic evidence the people stand out distinct in the present state of our knowledge of lkwerre origins and migrations. For the Obio people. however. without any specific reference to the Benin tradition it is acknowledged that Obio is one of the descendants of Iwhuruoha (Ikwerre). Some traditions mention Ochichi as the great ancestor of the people; others lack the Ochichi element. All, at any rate. regard Obio as the common ancestor of the Evo and Apara communities. Evo being the senior partner and made up of the present day Oro-Evo. Oropotoma and Oroesara. The Apara themselves whose founding father is variously named Apara or Worlu or Ekwubudike include
Rumuigbo. Rumuepirikom. Eneka. Rumuadaolu. Rumuorosi. Rukpokwu.Rumuola. Rumuokwuta. Rebisi and Rumueme.26The traditions suggest that Ikwerre is a nickname given to the Iwhuruoha people by the 1gbo. Except for the OzuzuElele-Obio movement discussed under the Etche theory of Ikwerre origin. the traditions are not specific about the routes of migrations. names of places. incidents on the way and relative
length of stops in the course of migrations of the ancestor of Obio as well as Obio himself. But it is agreed that from Obio's alicestral home a combination of factors including fratricidal dissension. local wars and population pressure led the Evo and Apara to establish and painfully consolidate their present-day settlements. The traditions throw some light on the early history of the people in other ways. Reference is made to neighbouring groups. probably pre-existing communities. known as Rumuopara. Akeleke. Rumuchikwee and Rumuezo
against whom the ancestors fought long wars which ultimately led to the extermination of some of these earlier inhabitants. their absorption into the new settlements and their forceful movements elsewhere across the creeks. This issue calls for further research in spite of the reluctance of the traditional historians to supply detailed information on such an interesting aspect of the peopling of the area. Taken together with the traditions from Ogbakiri and43 Isiokpo. the traditions in the Obio-Akpor area clearly show evidence of internal migrations within Ikwerre in pre-colonial times. The Rumuoro and Rumuokani communities today in Ogbakiri trace their origin to migrations ftom the Obio area. The former were led by Echichimo. an enterprising hunter, from Rumuigbo whose "knowledge of the gun attracted the others to come and live close to him for protection against invaders and wild animals." The latter regard their ancestor as a man by name Okani. also a hunter and friend of Echichimo from Rumuokwuta.27
Internal migrations within the Obio - Akpor axis include the movement of the Rumuolumeni people as a result of internal friction in Rumuoparali to their present abode where fierce wars were fought with the pre-existing people of Rumuokwuta. There is also the case of sections of Eneka people who moved into Ogbogoro thus forming a group in the area which recently fought for recognition as a separate entity vis-a-vis the wider Ogbogoro community. The coming of the Rumueme people from Isiokpo to Apara territory is another landmark in the early history of the Obio area. The traditions agree that their ancestors were invited as allies in the war between Ozuruha, a descendant of Epirikom and kinsman of the Isiokpo, and his uncle, Inenta, one of the sons of Apara. In the ensuing conflict the Rumueme warriors showed remarkable valour and succeeded in saving the Rumuepirikom group from imminent doom. The common enemy was eliminated. And it is said that the remnants of the Inenta-group were scattered and today have been integrated in other communities such as Rumuolumeni (Mgbuakara), Bukuma in Kalabari and Isaka in Okrika.28 Rumueme in recognition of its role in times of war and peace eventually emerged as a distinct community in Apara. This is the background to the claim to autonomy within the group which has become a serious ground for controversy in recent times.It is of historical interest to mention the evidence obtained from Chief John Ogbondah which states that Obio actually had three sons, namely Evo, Apara and Ngwa. Ngwa was forced to leave their father's domain owing to the persistent quarrel and misunderstanding between his half-brothers, Evo and Apara. over the traditional burial of their father and the sharing of the common patrimony. Feeling increasingly insecure he moved northwards and finally settled across the lmo River where
he established. his own entity known in the traditions as Ngwa Owhuhu and Ngwa Gbaka. This suggestion of a close relationship between the lkwerre of Obio and the Ngwa people also invites further investigation.

Origin Of Various Igbo Clans - part 2

Origin of Afikpo (Ehugbo)

The geographical entity known as Ehugbo (Afikpo) is situated in the southern part of Ebonyi State, Nigeria. It is bounded to the north by the town of Akpoha in Amoha Local Government Area, to the south by Unwana and Edda in Ubeyi and Afikpo South Local Government Areas respectively, to the East by the Cross River and to the West by Amasiri in Amaoha Local Government Area. Afikpo spans an area approximately 164 square kilometers in size.


The first settlers in Afikpo, according to oral tradition, were the Egu and Nkalu. Let’s take them one after the other.

The Egu

It is officially known that the first human settlement in Afikpo dated from 5000 – 3000 BC (Later Stone Age) – Official Radio Carbon date of the first human settlement in Afikpo). This date came from the excavation carried out at Ezi Ukwu rock shelter by Professor D.D. Hattle in 1966. Unfortunately, this information did not indicate the race that settled in Afikpo then.

However, oral tradition establishes that Egu were the first settlers in Ehugbo, followed by the Nkalu. So whateve be the case, it is now known that the Egu inhabited Afikpo a very long time ago.

The Egu were very wonderful people. Their mode of life, their skill in handicraft and their creative ingenuity in every human endeavour ranked them the most talented among their contemporaries of the time. In fact, all the intricate artistry seen in the articles they produced (such as pots, masquerade faces and decorations associated with Ogo Cult, including Isiji Cult initiation) which form part of Afikpo Culture today, were fabricated and introduced to Afikpo by the Egu. As a matter of fact, typical Afikpo culture and tradition owe their origin to the Egu.

The people of Egu were hard working. They were also fearless, daring and adventurous. Whatever they made were very durable. Their daring and adventurous nature often induced them to surmount all odds in order to attain their desired goal. This probably accounts for their successful movement towards the northern part of Ehugbo to inhabit Orie Elu, Ogbugbu Ugwuegu up to Akpu-eba, in spite of the barrier posed by natural phenomena like rocky hills and forests infested with wild creatures.

The areas formerly inhabited by the Egu are now part of present day Ugwuegu arable lands.

Traceable Features of the Egu Areas

   1. Ebor Egu (Egu palm tree plantation). It is now Ugwuegu Elu Community Palm Tree Plantation.
   2. Ulo Ubi Orie Elu: (former Obi Ogo or Ulo Ogo Egu). Now modern farm hut which serves as shelters for farmers.
   3. Ogbugbu Umuruma (land where children were massacred). Now a farm land.
   4. Nsusu Ede Egu at Akpu-eba (holes carved on a ground stone along Akpu-eba farm land road used by the Egu for playing native draft, “ede”)

Nkalu

While the Egu inhabited the northern part of Ehugbo, another formidable group called Nkalu settled at the south. As there are not available records to determine the time of their settlement, it is not possible to say much about their origin and their way of life. However, it is believed that the Nkalu migrated from Akoi, including probably Ekuri, Erei, Agwugwuna (Akunakuna), etc. on the eastern part of Cross River State. They wandered around for some time until they crossed the Cross River and settled at the basin of the Cross River around present day Ehoma Lake (near Otu Eke) hundreds of years ago. From here they spread northwards and occupied the geographical areas of the present Enohia Nkalu, Nkpoghoro and Amaozara.

Numerically, Nkalu was greater than Egu but not as ingenious. The Nkalus were skilled farmers and Spartan warriors. It is said that Nkalu brought yam to Ehugbo. It is because of the notion that Nkalu brought yam to Ehugbo and the fact that their population was greater than that of Ehugbo (Igbo people) that there is a saying in Afikpo dialect: “Ji diri Igbo diri Nkalu ma nke Nkalu karia.”

Apart from farming, the Nkalus also undertook fishing and canoe building. Although they were great warriors, the Nkalu people were hospitable and easy going. Their mode of life included merry-making, particularly at New Yam Festivals. Their boisterous celebrations often attracted the attention and excitement of their neighbours (the Egu) who settled north-wards at the present Ugwuegu. There appeared to be mutual interaction between the two peoples that made it possible for the Nkalu to imbibe the Ogo Culture of “Isubu” initiation of Egu people. This was the state of affairs before the emergence of what we know geographically as Afikpo.