BY UDUMA KALU
EZIEOGO ISIUGWU OHAFIA FROM START
NAME Period in office
Ezieogo Udumali Kalu Mba (Founder)
Ezie Agwu Ebe Udumali -
Ezie Agwu Eye
Ezie Eke Olugu Aja Ukoha
Ezie Agwu Ebe Ofia
Ezie Nna Onyeani Mba
Ezie Kalu Agwu Uduma 1803-1890
Ezie Okorie Agwu Eye 1890-1940
Ezie Okorie Eye 1941-1942
Ezie Akuma Eke 1942-1962
Ezie Philip Agwu Uzo 1962-1963
Ezie Ugoji Uche Akuma 1963-1970
Ezie Okorie Okoronkwo Okorie 1970-1973
Ezie Kalu Okorie 1973-1982
Ezie Ugoji Uche Akuma 1982-1985
Ezie Okorie Okoronkwo 1985-1995
Ezie Oburu Agwu 1995-1995
Ezie George Idika Akuma 1995-1997
Ezie Okorie Kalu 1998-
CONVENTIONAL NAMES OF AGE GRADES IN ISIUGWU OHAFIA AND THEIR ASSIGNED LEANINGS
S/N AKIRIKA IKENGA
1. Onyiwa (London) 2. Aduanu
3. Anu Nkpu 4. Amasiri
5. Akanu Ukwa 6. Iroegbu Ukwa
6. Adi Nti 8. Mba Isiagu
9. Egwuana 10 .Onarubi
11. Item 12. Mba Ukwa
13. Onyirimba 14. Ugbo Ogu
15. Udomba 16. Ifemba
17. Anya Afumba 18. Ajurueme
PRESENT RANKING OF AGE GRADES IN ISIUGWU OHAFIA
S/N NAME RANK
Anu Nkpu (lucky) Ndi Ichin
Amasiri Ndi Ichin
Akanu Ukwa Ndi Ichin
Iroegbu Ukwa Ndi Ichin
5 Adi Nti Ndi Ichin
6. Mba Isiagu Uke ji Ogo
7. Egwuana Uke Ji Ogo
8 . Onarubi Akpan Ukwu
9. Item Akpan Ukwu
10. Mba Ukwa Ukerabuo
11. Onyirimba Ukerabuo
12. Ugbo Ogu On Recess
13. Udomba On Recess
14. Anya Mba (Company) On Recess
15. Ajurueme On Recess
16. Enyimba Uke Ekpe
AGE GRADE SYSTEM IN ISIUGWU OHAFIA
The age grade system (Uke) is an ingenious traditionally structured arrangement which has held Ohafia society together and remains so till date, the foundation of the community’s socio economic development. As far as Ohafia history can chronicle, the 26 towns of Ohafia, their neighbours (Abam, Abiriba, Nkporo, Edda, Igbere, Item), had cleverly devised this system.
A true Ohafia does not distance himself from the age grade system. This is because the age grade system is the most vibrant instrument for community development at the grassroots level.
The age grade system in Isiugwu Ohafia is made up of male and female members born within a time limit of plus/minus three years. In exceptional cases, however, one, one may opt to join a slightly older or junior age bracket but usually not beyond an extra year gap from the appropriate age bracket. In other words, an age grade may also comprise members who are four years younger to eight years.
This occasion may arise due to religious beliefs, family pedigree, socio economic status, gender, political affiliation etc are no barrier to aspirants of a given age grade once the individual is comfortable with his or her peers. It should be noted that daughters of the town married out the town or wives of indigenes of the community from other ethnic groups and cultures are expected to choose an age grade to join, and freely enjoy the privileges open to her mates once she conforms to laid down rules like her peers.
In Isiugwu Ohafia, the age grade system has brought in electricity, primary and secondary school, town square, health centre, roads, bridges, multipurpose halls.
Beyond this, it served the town’s forebears as a kind of census when records or births and deaths were not formally kept. During wars, it was easy to spot an infiltrator as each member knew his mate. Indeed, it is the bonding of people for the interest of the greater good, the scope of which surpasses patrilineal (umunna or umudi) and matrilineal (ikwu) kinship system. The age grade system is also a form of insurance against vagaries of life for members in the course of social, economic and military undertakings as members tend to support each other.
Members usually get married within a ten year span and always in healthy competition to achieve greater heights in various endeavours. Members accompany their own to bride price ceremonies 0r wine carrying), marriages, births (omumu nwa), funerals etc. In the olden days, female members converged in a member’s house to celebrate her daughter’s first menstrual flow (nri nso). Before the advent of western education, when a male member shot his first bird (igba nnunnu mbu), the entire members of the age grade proudly paraded him around the village to show off. Later in life, if he succeeded in acquiring enough yams to fill one length of barn (ike oba mbu), he was equally celebrated too with fanfare and merriment. If he acquired two lengths of barn (ikpa oba abuo), he is equally celebrated. Should he go on to acquire the ten lengths of yams (igwa nnuji), it becomes celebration galore.
FUNCTIONS OF THE AGE GRADE SYSTEM IN ISIUGWU
The age grades aid in the maintainance of law and order in the community. As part of the traditional security in Isiugwu Ohafia, at specific hierarchy, male members of an age grade are mandated to guard the town, day and night on rotational basis. They patrol the barns to prevent theft of yams which is the community’s number one crop. Age grades also guard the town’s boundaries to detect incursion by strangers. They have the authority to screen intruders to determine if they are friends and take appropriate action.
As illustrated below, the various age grades in Isiugwu Ohafia are divided into two arms, namely; Akirika and Ikenga (roughly left and right). And from this grouping, it becomes easier to manage the roughly twenty recognised age groups to perform the following assignments. It is noteworthy that the hard tasks are left to the male members.
UKE EKPE
The age grade so designed ensures that the Ekpe masquerade performs to the satisfaction of all during designated social events, like the new yam festival. They are further expected to execute the assigned developmental project before they can be given an official name at the Izara Afa ceremony by the Ezeogo and his council. Once they succeed with guarding the masquerade within a period of about seven years, now four years and completing their project, they graduate to the next grade.
UKE EKWE
This is made up of a pair of age grades that have graduated from Uke Ekpe and whose insignia is the ekwe (wooden gong). They are charged with the internal security of the town and other duties deemed necessary by the community.
UKE UKPAN
This group whose insignia of authority are two musical instruments namely Ogele Akpan (metal gong) and the Nkwa Akpan ( musical instrument) are charged with the responsibility to enforce penalties, including collection of bad debts as well as entertainment during festivities.
UKEJI OGO (UKEJI EZI)
This is the working arm of the town’s government. The age grade so designated, collects fresh debts; inspects land dispute with a view to resolving the misunderstanding; distributes and supervises labour in the town, including the construction and maintainance of local bridges across various rivers and stream, maintainance of farm roads and routes to adjoining towns etc; administration of oaths in case of poisoning, stealing, land dispute, murder, etc.
NDI ICHIN (COUNCIL OF ELDERS)
This is the retirement age after active service to the town. Active service age terminates at Uke Ji Ogo. Ndi Ichin comprises of all surviving members of age grades above Uke Ji Ogo. They are the policy making organ with the royal family (Ndi Nwe Ali). They administer justice in the town’s customary court. They also act as advisers to the Ezeogo n(head of the town) and his council. Some of them constitute members of the cabinet.
Sources of fund open to an age grade include monthly dues, fines, donations, interest received on loans etc. The finances of an age grade are usually development oriented and are used to improve the standard of living of the community. The balance is used for merriment and other social obligations, including condolence visits to bereaved members.
The economic wellbeing and development of the community receive a boost when each age grade celebrates the following: its naming ceremony (Izara Afa), coming of age, (Igba Uche). Note that some towns in Ohafia have other names for Igba Uche---Ipu Ogo, Igba Ota Omu, Igba Egbe etc. Each age grade is required to execute a project to commemorate those two occasions of Izara Afa and Igba Uche. The completed project is handed over to the town as a gift from the age grade in question. While verbal agreement was enough to determine binding rules and regulations before the advent of western education, each age grade now has written constitution that guides members.
ISIUGWU OHAFIA AGE GRADE AND CHRISTIANITY
In Isiugwu Ohafia, age grade played a very important role in the entrenchment of Christianity in the town. The founder of the Presbyterian Church in Ohafia, Rev Mincher, called Nna Mincha by the locals, came with other missionaries to Isiugwu Ohafia from their earlier settlement at Elu Ohafia, traditional headquarters of Ohafia Ancient Kingdom.
Isiugwu elders were suspicious of the white man and his mission. They had their own religion which Supreme Being was Chukwu Okike, the Creator God Almighty. The elders hatched a plan. They called a meeting as is common in decision making in the community, to chart a way forward. After much oratory and deliberations, some of them were convinced that the missionaries meant well, while others were still doubtful.
A middle approach to the issue was thrown up: which was that the age grade system should be used, as its function, to secure the town. Two age grades were to worship with the missionaries each Sunday on a rotational basis. So, it was agreed. As the suspicious congregants worshipped as was directed on alternate Sundays, some were convinced and converted and touched by the message of peace and love. These ones from both age grades now wished to worship on a regular basis, every Sunday. So, a decision was taken by the elders that to avoid a conflict, anyone interested in the white man’s religion could go ahead to worship freely. The church stayed and grew thereafter, with other denominations freely worshipping in the towns.
TIPS ABOUT ISIUGWU OHAFIA
Isiugwu was founded presumably in 1622 by the Udumali , Kalu Mba.
Rev Mincher and other European missionaries lived in Isiugwu Ohafia at the Local Authorities (LA) School Hills while building the Presbyterian Church, then known as the Church of Scotland Mission.
The Ezieogo comes from the Udumali paternal family, the Umudi of Ndi Agwu compound
Ndi Agwu was the first ezi (Compound) to be established in Isiugwu. Other compounds then began to crop up.
Ndi Orji is the largest compound in Isiugwu and has the highest population.
Ndi Orji is the custodian of the Akwaukwu oracle
Ndi Orji women must perform the Ichu Aja Nwachukwu ceremony before Isiugwu women can plant azima (local beans)
Onuasu used to be a river port through which Ohafia people and their neighbours sailed in their canoes to present day Cross River, Akwa Ibom States and the Cameroons.
Isiugwu has large limestone deposits that can support a cement industry.
Isiugwu is a major rice farming community
Palm produce is a major source of income in Isiugwu.
Isiugwu has natural spring water that can support water bottling industries.
Cocoa plantations exist in Isiugwu
Large and rare quantity of vegetables are produced in Isiugwu
Isiugwu boasts of a waterfall called Gwogwo. The name is derived from the sound of the fall.
Isiugwu has a glittering stream, Obayi that no one is allowed to fish in it. Those that defied this injunction have had terrible tales to tell. In the 1960s, during the Nigeria-Biafran war, it was said that the stream. mysteriously disappeared when it was angry, and only resurfaced after it was appeased.
Ekpe Isiugwu draws tourists from far and near to witness it. It is reputed to the best Ekpe in all Ohafia, Igboland and beyond. It actually won the first prize for all Ohafia Ekpe masquerades in 2017.
Before the Ekpe masquerade can perform in the town square, it must first of all visit Ndi Agwu for royal blessings and then on to Utuga Ndi Okoro in Ndi Ucheji compound to exchange the sword for a broom.
Isiugwu has the following schools- Isiugwu Ohafia Community Primary School and Isiugwu community secondary, School, all built through community self effort. A large Church auditorium is being constructed there too.
EVOLUTION OF COMPOUNDS, STREETS (UTUGA), FOUNDERS AND PRESENT LEADERS IN ISIUGWU
NAME OF COMPOUND STREETS (UTUGA) FOUNDER PRESENT LEADER (EZIE EZI) LOCATION
Ndi Agwu Ndi Eke, Ndi Olugu Kalu Mba Chief Njoku Uka Ebem Ogo
, Ndi Uche
(Ndi Olugu
houses the Kamalu)
Ndi Eziukwu Echele Ukwu
(from Okposi) Chief Oduemelem Orji Ebem Ogo
Ndi Orji Ndi Njoku, Orji Echele
Ndi Iroegbu (From Ndi Chief Enoch Kalu Okorie Ebem Ogo (head, Ebem ogo,
Eziukwu)
, Ndi Anyaji,
Ndi Okebulu
, Ndi Mbila
4.Ndi Emele Ndi Ndike, Ndi Olugu Uma Emele Oke Chief Kalu Njoku
HEAD Ekelu Ogo
Ndi Okpo Ndi Uma Okpo Eyen Chief Udo Uma Ebem Ogo
, Ndi Udo
Ndi Agwu Okpo
NdiAkpa
Ndi Agbaa
Ndi Mba Ndi Agbara Mba Oji Chief Ndukwe Agbara Ekelu Ogo
Ndi Onwuka
Ndi Ifiala Ifiala
Ndi Uma (Performs the Ndi Ufere Uma Onyeukwu Elder/Chief Ufere Awa Ekele Ogo
Ndi Uzo
Ndi Ikpo
Igwa nta
, eight days
before Ezeji
yam harvest)
*. Ndi Uge. Streets Utuga-Ndi Ukpai, Ndi Obasi, Ndi Ukaha Founder- Ugenta Nma from Ndi Uma. Present leader Chief Okali Kalu Okali Location-Ekelu Ogo
Ndi Obu, Utuga, Ndi Obu Onyeani Founder- Obu Onyeani, Ekelu Ogo
Ndi Nna Ochin, Founder Ochin Igen. Leader is Chief Mgba Iche, Ekelu Ogo
Ndi Olugu Uma, Founder Olugu Uma Okorocha (from Okon), Leader Chief Eke Ikpo, Ekelu Ogo
Ndi Ucheji (alias Ama Udara), Streets- Ndi Orieke, Ndi Okoro, Ndi Owaoku. Founder of Ndi Okoro gave a gift of human head. Founder Ucheji. Leader Chief James Ugbo Uma. Ekelu Ogo
Ndi Okorie. Streets. Ndi Eme, Ndi Ukpai, Ndi Agunkwo, Ndi Kalu Oke. Leader Okorie Omenka. Leader Chief Kalu Oke. Ekelu Ogo
Ndi Agwu Okoro Oku, founder Eme Okoro Oku Agwu leader- Chief Onwu Agwu. Ebem Ogo
Ndi Nsuru, Founder- Nsuru. Chief Okorie Kalu Ngwobia Ebem Ogo.
Omaguzo Layouts: Areas- LA School, Ebem road, Akanu and Ndi Uduma Awoke roads. No founder Leader- Chief Dimgba Ajike New Layout
Akwu Ezubere Layout. Areas- Isiogwe Road, Uzo Nluji, Hydro No founder, Leader: Chief Ajike Ukariwe. New Layout
ISIUGWU OHAFIA CULTURAL CALENDER OF EVENTS
DATE OCT 11
Event Ikpodu Abuo Uzo.
Activity: The yam barn is cleared and newly harvested tam tubers are staked on raised stick scaffolds, beautifully constructed in each farmer’s portion of the community barn.
Nov 21.
EVENT Okike Izu: Activity: The elders plan for the next planting season. Decisions on what portion of land to farm, whether the loamy soil, Alike or the clayey soil, Orua, is arrived at, as with the modalities on apportioning the farm lands, wages to be paid male and female on Alike and Orua.
Nov 22.
EVENT. Ajadu Walk. Activity: The Ezieogo, with his Staff of Office, Ajadu, in hand, tours the various compounds in the town to communicate the decisions to the various heads of these compounds.
Dec 12.
EVENT. I Piere Ubi. Activity: On an Eke day which falls on this date or the one closest to it, Ezie Ji group picks a portion of the agreed farm land to cultivate its yam seedling.
January
EVENT: Ibi Eriri Ofia: Ezie Ji group during the first week in January, performs this ceremony after which the farm land to be cultivated is shared by members of the community. No sharing takes p[lace until this event by Ezie Ji group takes place.
March.
EVENT Iye Oku Activity: Between January and March, each member clears the portion of farm land approved to him/her and burns the dry cut down bush to make way for tilling of the ground.
April:
EVENT. Ikoi Ji. Activity. Within the first week of April, Ezie Ji group plant their yam seedlings. No one plants before they do.
April.
EVENT. Omume Orike Okpa Odo. Activity. Towards the end of April, this ceremony is performed by all to thank God and celebrate a successful planting season when nobody is hurt.
July 11.
EVENT. Ikpara Mong Unwu; Ezie Ji group will clean and decorate the Nfijioku. Same date the Nna Ochin Compound perform their own Ikpara Mong Unwu.
July:
EVENT: Ira Ugbogo. Activity; In the middle of July, Ndi Asunma paternal family perform their Ira Ugbogo ceremony.
July 18.
EVENT: Igwa Ali/ Omume Orie Uduma. Activity. The community celebrates to appease Ali for good yield.
July 22.
EVENT: Ichu Aja Nwachukwu. Umu Orji will perform the Nwachukwu ceremony, after which the women of the town can plant their azima bean seeds.
August 1-2. ( Afor/Nkwo) following Eke day.
EVENT: Ike Ji Ndi Ezieji. Activity. Ezie Ji group visit the farm where they planted the yam to harvest it. No one harvests yams before this ceremony. The yield normally reveals whether the season’s farm produce will be bountiful or not.
NOTE that within this period, the government of the town goes on recess as the Ezie Ji government takes over administration of the town till August 7.On Nkwo day, the mgbada xylophone is brought out to announce that the year’s yam harvest is good. The children compete in playing the wooden xylophone in merriment.
August (Last Nkwo)
EVENT. Nguri Iri Ji. Activity: The last Nkwo day sees the elders meet to strategise on when the entire town will perform the new yam festival.
September 1. (1st Nkwo)
EVENT: Ike Ji oha. Activity. The Uche age grade will harvest theirs a day earlier on Afor day. The Uche age grade normally celebrates this special day given to them, with much merriment, including shooting of kurutu canons. The next day, which is Nkwo day, the entire town will harvest their own yams.
September (Eke Day)
EVENT. Igba Aju. Activity: This day is symbolic in that it is a day for exchange of gifts, preparation of special soup by women for loved ones.
September (Next Eke Day).
EVENT. Ubochi Akoromba. Activity. On this day, the Akoromba masquerades from each compound in the town perform in their mockery rounds to homes of citizens indigenous to the compound to either praise their actions of criticise their short comings and apparent bad behaviour. Everyone looks forward to this day and the masquerades perform till mid day when they retire to cook and enjoy all gifts collected during their rounds.
September (Next Eke Day)
Event. Ubochi Ekpe. Activity. After Akoromba performance that starts about 7. am till 11 am, the Ekpe musical instrument is brought to the town square for the main carnival of the day. The Uke Uche and Uke Ekpe enjoy and dance to the pulsating rhythm of the drums, before presenting their gifts of yams, meat and drinks to the elders.
All arms of the town’s government take part in the carnival, including women. Elders’ council, Uke Akpan and Uke Ekwe. Also attendance will be citizens, visitors, from far and near, plantation dwellers, IOCDA branches, friends, all and sundry.
ISIUGWU OHAFIA MATRLINEAL FAMILIES (IKWU)
FAMILY
Umu Aja. Sub Unit ... Head: Uma Kslu
Umu Aka. Sub Unit: Ekpe, Atum, Obobi, Ugocha, Akaralu, Adum, Orie Aka. Head: Chief Kalu Ogwo
Umu Abaa Sub Unit: Abaa, Ubia, Okpuma, Odu Agbala. Head. Chief Ugbo Kalu Ikpo
Umu Ezie. Sub unit. Eke Uke, Ezienta, Orieke. Head. Chief Kalu Uduma Ndukwe
Umu Eyen. Head. Chief Agbara Nnachi
Umu Obio Head. Chief Igwe Kalu Eke
Umua Nna ibuo. Head. Chief Ejituru Kalu Mong
Umu Orukwu Aku. Head: Chief Eke Ikpo Eke
Umu Igbo Head: Chief Okali Kalu Okali
Umua Ndu Head: Chief Ebi Mba
Umua Nna Utugu Head: Chief Njoku Uka
Umu Akaka. Head: Chief Uduma Uka
Umu Anyim. Head: Chief Ukaha Nwankwo
Umu Erinma. Head. Chief Dimgba Ajike
Umu Imeorie Head: Elder Ufere Awa
Umu Ofoka. Head: Chief Kalu Udo Ijekpa
Umu Okochiri Uyom. Head: Chief Ikechukwu
Umu Okwuu. Head: Chief Agbara Kalu Agbara
Umu Otutu. Head: Chief Mong Okeike
Umu Olugu. Head. Chief Ekere Ijioma
Umu Otutu Ezie Nkashi. Head: Ezieogo Okorie Kalu
Umu Okaa. Head: Okoro Okoro
Elegeofo. Head: Chief Kalu Ogbuka
ISIUGWU OHAFIA FARM LANDS
OLD ASAGA ROAD AREA
Okpu Oba
Ugwu Nkwururani
Alike Nde Onyeani
Abuo Okpuru
Ifuzo Abuo
Isi Ezi
Agba Nkuma
Okpu oba area
Omanri
Ugwurano
Ola Okoroamaghi
Ofia Erue
Ikpera
Uzo Nde Amogu Area
Akwa Ukwu
Igboro Nna Acha
UZO ODEJI AREA
Odeji
Ikoro Nkuma Igwe
UZO NDA MBILA UMA AREA
Oke Ofia
Isi Ofu
Aja Akparata
Nde Okefi
Uburu Uma
Ugwu Nbobo
Ogbu Ebulu
Orua Azumini
Okwuru Mgbaburu
Odiobila Anya
UZO OZU ABAM AREA
Mbiamudu
Amampoto
Oruo Nda Abaa
Kpetekpete
Ali Umuando
Ikoro
UDUMA RIVER AREA
Ali Ekpem
Abo Enwo
UZO NDE OKORIE AREA
Okukuorua
Orua Nde Okoro
Orua Ugo Etiti
Ali Akiririka
Nze Ekwu
Okpuntu
Uzo NDE OJI AREA
Puotopuo
Oguum
Awusi Nnem Ukpabi
Orua Agba
Egbe Iyi Odu
UZO NKOKO ADA/ NDE AGWU AREA
Ugwu Nkoko Ada
Ali Ege
Ikoro Ukwu
Iyi Okpirikpi
Uwuruka
UZO NDI UDUMA AREA
Ugwu Gwogwo
Mkpumkpu Ogbarali
Ali Okpuru Inyang
Ugwu Okara
Olugu Ntugiri
UZO AKANU AREA
Egbe Mburumaja
Nri Adighi
Igboro
Okpuma
UZO EBEM AREA
Omaguzo
Iyi Nta Asigo
Kpogorkpo
Ali Mbe
ISIUGWU OHAFIA PLANTATIONS AND FARM HOUSES
Ulue Ubi Ekenta Ogbusua
Ulue Ubi Ogbuka Mbila
Ikputu
Ikoro
Ulue Ubi Afia (Kalu Ukariwe)
Ulue Ubi Udo Ota
Ule Ubi Ette Willy (Moses)
Ulue Ubi Okorocha
Ulue Ubi Ette Ndukwe Agbai
Ulue Ubi Anya Kalu Ugbaga
Ulue Ubi Doctor Ekpo
Ulue Ubi Ogbugbandu
Ulue Ubi Chief Kalu Okorie
Ulue Ubi Nnachi Agbara jr.
Ulue Ubi Nne Mary
Ulue Ubi Okereke Onwu
ISIUGWU RIVERS, STREAMS AND SPRINGS
Uduma River
Obayi Stream
Iyi Ukwukwa
Gbagaga
Iyi Akarani
Ashabara
Ikwo Okpenyi
Nkokoada
Iyi Nmani
Iyi Ugbo
Omanma
Iyi Nnem Udotu
Iyi Ikpu
Ncha Amu
Iyi Umuagbogho
Iyi Alu
Itoro
Ogbarali
Iyi Oguru
Iyi Ntasigo
Iyi Isi Azi
Okwanta
Putopuo
Odere Okpi
Gwogwo
Iyi L.A.
Iyi Nde Teacher etc
ISIUGWU TOURISM SITES
Obayi Clear Pool
Gwogwo Waterfall and Caves
Omanma Crystal stream
Kpogokpo Falls
Ogbarali Stone Waterfalls
Uduma River
Oke Ofia Virgin Forest
Oba (yam Farms
Nkwa Ndi Oji . A tall 20 ft wood with carved works all over it.
Shrines
LA site. First place Europeans administrators lived in Ohafia
Age Grade projects as symbols of collective spirit and community service
Limestone sites. For those who never saw lime stones
Artefacts, including masquerade regalia, artworks etc
Original Ohafia settlement arrangements exhibited in compounds. This is replicated in Igbo Village of North Virginia, USA as a typical Igbo living arrangement
Original Ohafia homes. These are the original model homes reconstructed at the Igbo Village, Virginia, USA
Obu Ikoro House (Heroes Arena)
ISIUGWU OHAFIA MASQUERADES
Ekpe Masquerade
Oba Mba
Udu
Erinma
Akurumba
Okonko Ekpe
Oshimoshim
Uhala
Nabo
DANCES
Ikpirikpe Ogu War Dance
Youth cultural carnivals
Age grade dances
Ohuwa
Owu mini
Akpan
Funeral carnivals
Ajadu Outing of the Ezieogo
Nde Ezie Ji Procession
Nnu Ji ceremony
Iju Aja Nwachukwu
Nkwa Mgbada
Mgba-Wrestling
Ite Ikoro
SECRET SOCIETY DANCES
Obuon
Akan
Ekpe
CEREMONIES
Ibi Eriri Ubi
Iye Oku
Isu Uzo
Ibuo Uzo
Ikoi Ji
Igba Uche
Ite Odo
Ite Igbo
Ima Inyinya
Omume Orie Okpa Odo
Ikpara Mong Unwu
Igwa Ali/ Omume Orie Uduma
Ike ji Nde Ezie Ji
Ikeji Oha
Igba Aju
16. Secret Society initiations
Funeral ceremonies. They are carnivals
SECRET SOCIETIES IN ISIUGWU OHAFIA
Ekpe
Akan
Obuon
IGBA UCHE IN ISIUGWU OHAFIA
Igba Uche ceremony is a major epoch in the life of every citizen and interested friends and residents of Isiugwu and its people. It is essentially a prerogative for anybody of Isiugwu Ohafia man and woman. Women who are also married to Isiugwu men are part of this ceremony.
Igba Uche ceremony is celebrated, not just in Isiugwu Ohafia but in all the twenty six town that make up the Ohafia nation or kingdom. It is also celebrated in Abiriba, Nkporo, Igbere, Item, Abam etc. As a thanksgiving ceremony of sorts , a celebration of God’s answered prayer by every citizen, his or her friends and family, well wishers are invited , it signifies an answered prayer to God for the gift of life and good health that one is able to celebrate this once in a lifetime rite of passage.
The ceremony is variously referred to as Igba Uche, Izu Uche, Igba Ota Omu or Igboto Nma. Ota means warriors' shield. Omu is the young, yellow frond of the palm tree. The omu is normally used to signify ‘out of bounds’. When it is held between the lips, the holder will not speak. When it is given or handed out to any person, it means an important dispute has been declared usually between parties. In most cases, between Ohafia community and other clans. When the omu is used to mark a boundary of a piece of land, the land is out of bound. This is usually in cases involving land disputes over ownership. Therefore, when a warrior’s shield is marked with Omu, it becomes a shield out of bounds or retired from warfare.
In the days of yore, Ohafia and its neighbours were noted for warfare. Though the Ohafia did not have a regular, professional paid for and fed as a standing army such as today’s military or those of ancient Rome and other empires, the age grades were always there to be called up for security purposes, including warfare.
The people, with the huge numbers of their age grades, had perhaps, the largest traditional, standing army in Africa. Records from white slave ships from the USA, Europe, the Caribbean, etc indicate that the Bight of Biafra produced the highest number of slaves out of Africa. The warriors journeyed far and wide to wage war for various reasons. It is recorded that the people waged wars in Ghana for the Portuguese, in the West of Nigeria, Benin Empire, Northern part of Nigeria, all over the Niger Delta and into the Cameroons and beyond. The numerical strength of Igbo descent of those now referred to as African Americans in the USA (Prof. Douglas Chambers reports that 70 per cent of this population is reported to be of Igbo descent), as well as largely Igbo dominated countries in the Caribbean and Latin America, Haiti, Jamaica, Belize, Barbados, etc, indicate the reach and might of the Ohafia and Abam warriors of old, in partnership with merchants such as Jaja of Opobo and Aro merchants. The Aro were the merchants in the slave trade while the Ohafia and Abam were essentially warriors.
To qualify to became a soldier in Ohafia, able bodied men between the ages of about 20 to 50 years formed part of the warriors by joining the age grades. The warriors waged wars against other clans far and wide from Ohafia for different reasons, including for the community’s defence, lands and wellbeing, and for the well being of its friendly clans.
Manly achievement was usually measured with a successful head hunt, Igbu Ishi . A full fledged man was expected to present to the ikoro, a head cut in a warfare or through guerrilla attack. The head must be from a land far from the Ohafia area and must be from an enemy territory by male members of the age grade. One of the war tools for the warrior was the ota, the shield, which he used to defend himself. The shield of the warrior can rest after a successful tenure of the warrior. The pullout ceremony is what is called Igba Uche in Isiugwu Ohafia. The shield, signifying the warrior, can no longer go to war.
Warfare was therefore a community service. It was not that the people were blood thirsty. Rather, it was a way to defend the land and preserve its existence against enemy attack. This ensured that Ohafia and its neighbours, were perhaps, the only territory not ravaged by the menace of slavery. The huge population in this area testifies to this.
However, warfare is out of fashion. But community service persists in many ways. Warfare has also changed its methods and name, though driven by the spirit of warfare. The new definitions of warfare since late 19th century when slave wars ended, have turned to development activities. It is the involvement in the various developments to make Isiugwu or Ohafia a 21st century community that has become the reason d’être for the celebration and preservation of the Igba Uche ceremony. This carnival of sorts is accompanied by lots of ceremonies, including the Ekpe masquerade which must cut off the neck of a goat in a single blow, merry making, music, exchange of gifts, visitations etc. It is the most important event in all Ohafia.
As noted by President of the Onyirimba age Grade, Hon. Elijah Uma Kalu, The Ekpe masquerade is an integral and important part of the Igba Uche in Isiugwu Ohafia. The Ekpe symbolises the indomitable spirit of the Ohafia citizen. It is a rallying spirit of one people with one destiny. It signifies their ups and downs necessitating the uncanny prowess by the people’s ancestors in all areas of human endeavour. The Ekpe Mba (People’s Masquerade) symbolises the Ohafia collective spirit, courage, strength and common purpose. It is the spirit of the leopard that sprints in the Ekpe, makes it dance like the dove with the strength of the buffalo in its atu dance.
The Igba Uche ceremony is climaxed by a demonstration of dexterity by the Ekpe masquerade cutting off the head of a tethered he goat at the foot of the ogirishi tree at the town square, in one fell stroke called Ikpowu Ewu. It is a very bad omen if the Ekpe fails to do the kill in one stroke. The ceremony comes to a close after this and the celebrants retire home to the embrace of family and loved ones.
The next morning, male members assemble again at the town square not in fancy clothes but wearing one wrapper (two yards of George cloth, naked torso, or T shirt and fronds of omu around their necks. They proceed to a designated border post and return to the town square for the final rites. The purpose for their assemblage is to perform the Igwaegbe –ceremony of atonement-. The Ezieogo in council slaughters a ram, called ebulu in Igbo, at the town square after all necessary prayers, libation rites.
The significance is for any misdeed they may have committed in the years they served the community to be forgiven and to thank God for a hitch free ceremony.
Once the ram is slaughtered, the men all dash to the Uduma River at Isi Ogwe to throw in the omu fronds which the river carries away. They take a bath in the river and return to their respective homes. This clears the way for the next age grade in the hierarchy to come on stage to commence their odyssey to their own Igba Uche ceremony. Thus this new age grade that takes the centre stage becomes the new Uke Ogo. They perform the symbolic Ipara Oche, -buying of seat- a short ceremony that requires paying a prescribed fee for the oche-seat. The fee is determined by the Ezieogo and Council.
The age grade that has performed the Igba Uche still has two other statutory roles in the community serving as the Uke Akpan, then graduating to Uke Ji Ogo before joining the elders as Ndi Ichin, which exempts them from paying community levies.
Igba Uche should not be confused with Ino Uche. Ino Uche is the day to day vigilante function by all the age grades in the community in rotation, excluding Ndi Ichin. Ohafia people live in clustered settlements, the surrounding country being the farm lands. The boundary between towns/ villages and other clans is historical. So, unlike other parts of Igbo lands where nuclear families live far apart, immediately surrounded by farm lands, our farms are far from our settlement. So, a vigilante group becomes necessary when able bodied men and women are away at the farms, leaving the children and the elderly at home.
The age grade that has performed the Igba Uche ceremony continues to perform ino Uche until they attain Ndi Ichin status. Therefore, Igba Uche ceremony is the spring board to the Eldershood.
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