13/10/2021
THE HISTORY OF EZEAGU
The man EZEAGU was the son of IGBUDU. The son of KWEKWO, the son of GBOKO, GBOKO was traced by oral history to the race of GAHD and believed to have migrated from areas further north, possibly from Niger confluence, and eventually settled in the area of GBOKO, now in Benue State. Another story was that IGBUDU migrated from IGALA country of the BENUE RIVER country into the IGBO belt to avoid the Fulani Slave trade. KWEKWO ( KWEKO) the son of GBOKO found fertile land, and became a successful farmer. He therefore remained in his birthplace, GBOKO. KWEKO’s sons include UGBOKOLU and IGBUDU.
The two brothers moved away towards the south. IGBUDU went one way and UGBOKOLU another. This separation happened so long ago that now one hardly links them up. However, some cultural similarities still exist between UGBOKOLU In Benue State and Ezeagu in Enugu State. IGBUDU had three sons, OGALAH, OTEKWA and OWAH. Owah, the youngest son, a brave hunter, in his hunting expedition moved further south and eventually pitched his tent at the present Olie-Owa market in Imezi-Owa in the twelfth century. Ezeagu landmass of about 621,870sq.km., with an estimate of 181 persons per sq. km. is located in the western part of Enugu State; and bounded in the North by Uzo-Uwani, South by Oji River, East by Udi and West by Anambra State. Coming to the terrain, 20% of the Ezeagu landmass is occupied by water/wet lands, while 10% is highlands and 70% plains.
Ezeagu (EZE meaning KING and AGU meaning FARM or LION) literally meaning the King of Lions was earned by OWAH following his achievement in farm work and hunting. Ezeagu married two wives, MGBO-OLIE ( the first wife) and UDEAGU ( the second wife). Mgbo-Olie, (meaning Baby Girl born on Olie market day) was from Okgogho clan. Mgbo-Olie had lived with her husband for several years, farming and hunting, and had three sons, OWA ( named after his father), OGHE and OGHU before the man Ezeagu took a second wife, UDEAGU from Nkanu land. Udeagu had only one son which she called UMU-NAA (meaning ONE child she equals go many, hence ONE CHILDREN), now pronounced UMANA, Mgbo-Olie later begot the forth son, OBAH (named AWBA OFEMILI in Anambra State).
OWA: Owa, the first son of Ezeagu remained in their birthplace, while his brothers, in search for more productive farmland migrated northwards, across the Ajill river and umana migrated southwards. Owa eventually had seven sons at Imezi Owa by name UMUDIOHA, AMAOKPOGHO, OGWOFIA, UMUAJI, EZEMA, UMUAGBA and UMUDIM. At laest two generations of these families lived in Imezi-Owa before the dwindling fertility of the soil, in contrast to the growing population, with exception of UMUDIOHA and AMAOKPOGHO, nominated representatives who migrated to another end of their farmland to have farm settlement (Ndiagu) at the MGBAGBU-OWA.
With advent of the slave trade, it became necessary to bridge the long distance between Imezi-Owa and Mgbagbu-Owa. These representatives from the five itinerant families from Owa were nominated to form a new settlement midway between imezi-owa and mgbagbu-owa. This midway settlement gave rise to the present AGUOBU-OWA, currently every descendant of owa,except UMUDIOHA and AMAOKPOGOHO,has
`direct relative in all the three owa blocks. They maintain closely knit family relationship that a brother in IMEZI-OWA can take the role of a husband of a deceased brother wife in MGBAGBU-OWA or AGUOBU-OWA and vice versa.
OGHE: Oghe the second son of EZEAGU settled at the OLIE-OGHE and married MGBO OLIE, also from Okpogho, Mgbo-Olie lived with oghe for several years without a male child however ,she later had three sons OWA [OWELUM-NWA WOKE] meaning [my hand have gotting issue] AKAMA (Aka-amatam-umu-woke) meaning ( my hands have gotten male issues). NEKE ( Ne-ekedu-umu-woke) meaning ( see male issues), before Oghe took his second wife, Udenkwo from Ibite-Olo. Udenkwo ( Nwanya-Olo), seeing that Mgbo-Olie ( her unyedi) has three sons, signifying Olie, Afo and Eke respectively grew with envy. The jealousy she had towards Mgbo-Olie cancealed until the opportunity presented itself in a feast, when she administered a barrenness charm which she procured from dibia in Ibite-Olo in the food of Mgbo-Olie. Mgbo-Olie could noi longer conceive. During this period, Udenkwo (Nwanyi-Olo) conceived and begot a son which she named AMANKWO (Amalum-nkwo) meaning ( I know Nkwo market day). She conceived again and begot Amansiodo.
Mgbo-Olie consulted a powerful dibia Ojenammuo in Okpogho. The dibia, not only revealed the cause of barrenness but neutralize the charm and freed her womb.she unexpectedly took in and gave to a son she called OYOFO [EYOLUM NA OFOTO] meaning [I peeped to know if it remains] this confirms the efficiency of the dibia ojenammuo. Mgbo olie later conceived again and begot another son. The story has it that Udenkwo confessed openly before the garish features of Ugwu Ezema Owa shrine. She was however, pardoned after appeasing the gods and after an oath at the Ugwu Ezema (Igbandu) that she and her children will never do or ask another person to do anything capable of inflicting harm or death to Mgbo-Olie and her children. Mgbo-Olie named her son Iwollo (Iwe-Nwanya-Olo) meaning (the envy of Olo woman). Altogether, Mgbo-Olie had five sons in order: Owe, Akama, Neke, Oyofo and Iwollo. They are collectively grouped as ‘’Ikenge’’. In the same vain. Udenkwo (Nwanya-Olo) had five sons in order: Amankwo, Amansiodo, Akassa, Umunum and Oba-agu. They are collectively grouped as ‘’Ibute-Oha’’.
Oral history has it that, at a period, the society was barbaric, fuelled by slave trading. Thus it was characterized by fight or flight syndrome. Powerful villages invade and subdued weaker ones and sold them for wealth. Many races vanished. Oghe reduced from ten to seven villages Akassa, Umunum, Oba-agu and even Umuhu which was another clan melted into Amankwo and Amansiodo. Owe, the first son of Oghe could not stand the hostility, the pressure, hence the few survivors ran into different parts of Iwollo. The descendants of Owe are still identified in a remote part of Iwollo where they ran for protection. Neke would have vanished, if it were not for the introduction of Odo cult. The Odo cult still survives in Neke and Okpogho, thus providing security and protection for them, hence they were able to withstand the hostility, defended and protectectd their wives , children and property, and especially maintain the geographical boundaries of today. Amankwo, Amansiodo and Iwollo have ot past settlements away from their birthplaces (Imezi). They maintain a closely knit family relationship similar to that which exists in (Owa-na-ato).
AMANKWO: Amankwo the forth son of Oghe and second in share ranking has three sons in order: Umu-enechi and Enugu-agu. Umu-enechi and Enugu-agu have family representatives who migrated to settle at Amankwo Ndiagu. Only Okinito has boundary with Neke, Iwollo, as Okpogho, Ihuonyia, Amansiodo, Rivers Ivvo, Jaliko and Duu.
IWOLLO: Iwollo, the last son of Oghe originally settle at Imama where he had six sons in order: Ezeonyia, Ndibunagu, Amagu, Obunagu, Owoloti and Enugu. With exception of Enugu which has only two settlements at Enugu Akwu-Osa and Enugu Ogba-Agana; the five villages have multiple settlements, such as Ugwu-ike, Obodo-ngwu, Ogbugbu-agu, Agu-eke, Anu-ike Mbanamba, Akpugo and most Outstanding, Aguobu Iwollo. History also has it that many family kindred migrated in Iwollo, especially from IBIBIO (known as IBI-NATO or UMU-IBI) and also from IGALA. These emigrants introduced the AKPOKO and KWUBELU masquerade cults and many other forms of DIBIA, some of which were useful in Wars, and in hunting for slaves.
AMANSIODO: Amansiodo, the fifth son of Oghe had three sons in order: Ihuonyia, Abaenyi and Umudim. Ihuonyia, in search of arable and expanse of land for farming and hunting, migrated northwards to the present abode. Ihuonyia moved with a representatives of Umuodigbo kindred of Umudim, thus only Umudigbo (Ijine) has and maintained a family relationship in Amansiodo and Ihuonyia. Abaenyi and the rest of Umudim stayed back at Amansiodo Imezi. Amansiodo extended its territory to have boundary with Amankwo, Neke, Akama, Ogui-Agu-Eke, Okpogho Imezi, Affa and Egede, Olo, Ukwume and rivers Ivvo, Duu and Ada-ada.
AKAMA: Akama, the second son of Oghe has three sons in order: Isiokwe, Imama and Enugwu n’ Agbani. Akama Ogwu-gwu-ebenebe expanded the territory boundaries to Neke, Amansiodo, Owa and Nsude at the Ajalli Rivers, Egede, Affa and Uzo-Uwani.
NEKE: Neke settled at the center of Oghe clan, hence it is Often referred as ‘’Ime-du-enyi-na-afu’’ meaning ‘’the pregnancy of an elephant’’ and also as ‘’Oshimiri-di-na-ime-Oghe’’ meaning ‘’ the ocean at the centre of Oghe’’. Neke has boundaries with most villages in Oghe. Namely Akama, Oyofo, Iwollo, Amankwo and Amansiodo and also with Owa at the Ajali river. History has it that the four sons of Neke in order: ONECHI Okpa-aku, ENUGWU Agriji-Oba-oso-
ogwute, IMAMA Oduneje-agu and AJANIGWUGWU migrated in great numbers to settle at distant lands like Neke-Uno and Neke-Agu in isi-Uzo; hence the remnants in Oghe were scantly populated. Also an unverified story links Neke Oghe with the Umu-Neke in Udi.
OYOFO: Oyofo, the sixth son of Oghe has nine sons in order: UMUIGILIGI, UMUEJI, UMUANOBU , UMUANI, UMUATU, AMAETITI, UMUOLUE, OGBONDIM and UMUGHILIBE. Oyofo had contact with the IGALA, who settled and taught interested persons of Oyofo and Oghe dibia of all classes. Oghe and Ezeagu had practiced dibia of all classes, but contact with the Igala added versatility and expertise to Oyofo dibia. One Nebechi Okachi, a young man became the most common Igbo face in Igala assemblies, winning the confidence and trust ofxperts. It was said that Nebechi was a practicing occultist of some repute, and enterprising enough to have travelled to the north to master the Housa language, apparently the only native in the vicinity to do so. Others hold that Nebechi Okachi learned Hausa, Igala and Pigin English from his Igala friends. On one occasion the young man was in company of Igala Chief when the white man called. The Igala chief was the intermediary between the white man and the native. The young The Igala claimed to be down to earth with native tongue but could not interpret eight statements made by young Nebechi which include ‘’Akidi-Kidibum-Kidibum’’, ‘’Mmakwuuo-awulu’’ and etc. nebechi had won. He was the first man the locality of Udi to be appointed warrant chief. To consolidate his authority, Nebechi instigated the massacre of successful native doctors dibia across. All family blocks in Oyofo, Neke and Iwollo.
While dibias in most Ezeagu villages are part time, Oyofo produce full time dibias who travel out to distant land hawking there medicinal powers. They are experts in the areas of [Mgbalugwu n, mkpa akukwo] herbs,roots and leaves oyofo also suffered migration since some dibias especially the unmarried never retuned but married out married out and settle elsewhere. Story has it that oyofo (Oyoho) where ever they are, were emigrants from Oyofo Oghe. Oyofo has boundary with Neke, Iwollo, Awha, and Owa at the Ajalli River.
OGHU: Oghu, the third son of Ezeagu settled near Oghe at the present Amankwo. History relates that four generations of Oghu lived their abode before hostilities and pressure by Amankwo and also by slave raiders dislodge them to migrate across the great river Duu. Oghu is now in Udi Local Government Area. Amankwo (Achala-ifu-ani, Nkakwu Chufulu Anina na buchie benye) literally refers that Amankwo dislodged Oghu and took over her home.
OBAH: Obah, the fifth son of Ezeagu and the forth son of Mgbo-Olie settled in an area close to Oghe in the Ofilofi, now held by Akama. Obah could not muster the pressure and regular invasion by Akama. Eke and by wild animals from the Offia-Ofilofi that the remnants took to their heels and ended up at the present Awba Ofemili, now in Anambra State.
UMUHU: Umuhu was a people that live in an area that bounded with Okpogho Imezi. Amankwo-Ndiagu, Amansiodo and Ihuonya. The name (Umuhum) Umuhu, literally means ‘’children is my endowment’’. They are said to be highly populated and also very wealthy.history has it that these did not die for a very long period, numbering many years. They attended funeral ceremony in other villages and enjoy the colorful entertainment music and cult group displayed in funeral of Ozo tittle holders, Diji and wealthy citizens. Umuhui elders.in a meeting in their Ebete. Before the Ndi-ihu resolved and inported co**se of an Ozo. They buried the co**se and organized a very colorful and expensive funeral ceremony. Every male adult contributed a big mole of pounded yam (Nsi-Nri-ji), deposited at a central pool. The male adult contribute a key or special palm wine, also poured to fill many giants clay-pots (ite-ngwu-na-ani). Dance groups, singers ‘’Okwa-iko’’, ‘’Odabolu-chi’’,all performed in great numbers soon after , death dwelt with the people and they died in scores and got into extinction. Survivors if any melted into Amankwo and Amansiodo. Today, references are still made of (Umuhu-na-aghu-ozu-nghughu) meaning ‘’the Umuhu that borrows or imports co**se.
UMANA: Umana (Umu-naa), the forth son of Ezeagu and the second in shear ranking was the only son of Udeagu, hence she funningly called him Umu-children, Naa-one. Udeagu refers to her son as children. Umana had two sons, Obeleagu and Awo. Awo has three outpost settlements at Umana-Ndiagu and Umana-Agba. Obeleagu Umana had six sons ( Umuagbo-Obeleagu-Umana, Ugwuakulu-Obeleagu-Umana, Evazu-Obeleagu-Umana, Amaji-Obeleagu-
Umana, Osonu-Obeleagu-Umana and Okpudo-Obeleagu-Umana). Awo-Umana-Ndiuno had (Ishigw-Umana, Okunito-Umana and Owelle-Mba-Umana).owelle-mba had two sons, Obunofia and Umumba.
UMUMBA: umumba, the third son of Umana had five sons in order: Umuolatu, Idume, Umuodama, Obodombombo and Umuojor,these sons/villages remains at their place of birth at UMUMBA NDIUNO while some of their representatives migrated out to settle differenty as AGUOBU UMUNBUand UMUMBA NDIAGU. A strong family tie binds these outpost settlement to their familes at umuba ndiuno and note-worty is the annual forum know as [AGBAJA-NA-AGU] WHERE the out post and ndi-uno feast together.
OBINOFIA : Obinofia the second son of umana has five sons in other: UMUANI ,UMUANGILIGL,AM
AETITI,OGBONDUM,and UMUGHILIBE.these sons now village have family representive that migrated from the obiofia nid-uno settlement to found new out post settlement at obinofia nid-aug.obnofia nid agu maintain strong family at the ndiagu knows
OKPOGHO: history has it that a distinct clan called okpogho,meaning money clamed to have settlement in the soil of ezeagu before the man called ezeagu came to settle okpogho diji-owanaka has been trace to umunri or umueri according to oral history,okpogho migrate up leaving other brothers, AGU-UKWU,ENUGU-UKWU,AND OTHERS. Okpogho eventually settled down across the ajlli or ujalli river and married a daughter of UGWUNYE clan and begot many childen, amoung whom a daughter named Mgbolie married to Ezeagu lgbudo.
Okpogho ancestor were kings of old, rulining the world around all on their own.they were majority inventors migrants famers herbalist and worriers know to have developed a high level of technology that enable them produce original metal from iron ore and other nature raw materials by smelting using localized furnace (utu). Okpogho monetized the pre-colonial Igbo-economy, thus abolished trade by batter and introduce the money (Ogbogho) economy. Ona-0kpogho (money) was a medium of exchange, such as (nnari-Okpogho) dowry payment in Igboland; blacksmitting and commerce generally were in ‘’Ona-okpogho’’. Okpogho claims to have discovered Yam, the cultivation, cooking, roasting and consumption of it.
The Okpogho people are divinely ordained priests, practicing mystics, occultism and healers through herbalism. Okpogho has the authority to install an ‘’Ozor’’ title and appease the gods of the land for any evil deed or sin against the gods. Okpogho are famous with their Odo masquerade cult, celebrated every two years in all their five different geographical location: Okpogho Imezi, Okpogho Mgbuta, Okpogho Ukwu-agba, Okpogho Okube and Okpogho Mbanito. These five settlements bound with Oghe, Olo, Awha, Egede, Affa, Eke and Uzo-Uwani.
TRADITIONAL GOVERNMENT IN EZEAGU
In Ezeagu, there were societies, Age grades, Groups and Title associations, Elders and Umu-ada etc which played significant roles in government. During the geographical migration of some villages, they had leaders who directed and acted as leader, headsmen or king. Ezeagu have had a nobility or kingship not necessarily of heredity and ascription but of achievement and merit. The name, Ezeagu (king or farm) was a conferred title earned by achievement and merit. When you consider such expression like ‘’Onwu-Ama-Eze’’, (death knows no king); Eze-Ama-Ama (a known king), ‘’Ikpe-Ama-Eze’’ (the king can not be found guilty), Eze-ako-nobi and so on, it becomes apparent that the concept of kingship (leadership) was traditionally entrenched in Ezeagu. The concept of power and authority is structured and determined by the ‘’Umunna’’ and the membership of associations based on elaborate title system, such as ‘’ichi-Ozo’’, ‘’Iba-mmanwu’’, ‘’Iwa-ogodu’’, ‘’itu-eze’’, ‘’igbu-ichi’’, ‘’Ikpu-ekwu’’, etc. the basic political power centered on the Umana and title system is diffused and highly democratized, and encourages political dialogue, equality, communalism and egalitarianism at all levels of linage segments. The system is open and unlimited by birth or lineage.
In ezeagu, every man was a god in his house, every village an autonomous community, governed by a council of Elders, presided by Okpara, Eze Ani. Men who were respected because of their abilities, wealth, or wisdom had particular influence, and such men had staff of authority (ofo). Members of the rulling class were experts and achievers in various endeavors. One was either the Governor, Minister or Adjudicator by merit and achievement or by people’s acceptance, decided through the council of Elders. Merit and democracy were the basic principles by which the elders voiced decisions. Their wisdom gave the decision, authority and legal backing, employing the tenets of the norms and ethos which guided Igbo legislation, ex*****on and adjudication. Ezeagu society has very high moral standard that rewards achievements and punishes deviants. Achievers are recognized by conferring titles like the Dimgba (wrestler), Di-jii (Yam minister), Dinta (Master hunter), Dimbia(Dibia) Medical Doctor, Di-ochi (Wine tapper) etc. on the other hand, moral destitute and deviants, especially thieves were punished by public disgrace (Aja-mme).
Commerce thrives freely in Ezeagu markets. Goods wares left in the open market remained safe till the next market day, usually in four days interval. Profiteering is discouraged, hence a prominent market (Afor Iwollo) was known as ‘’Ufa-Agunam’’ literally meaning, may I not desire to make profit at the expense of my customer. Conflicts are resolved by the council of elders who are knowledgeable in the particular issue in dispute. Witnesses may be required to establish the truth or in most cvases. Oaths were administered before shrines. Major landmark disputes were disputes between families, villages and communities. All conflicts were eventually resolved amicably in the long run over time without shedding blood.
Ezeagu people were highly religious, with the belief in one supreme God (Chi-Ukwu) and a score of a smaller agent-gods, (Chi-neke, Chi-ukwu-okike) and also they found the presence of god in every aspect of human existence. They worship God through communal, village, family and personal gods (deities), and through ancestral worship; mostly feasted at regular and seasonal periods of the year. Some outstanding communal deities include Olie-Owa, Ugwu-Ezema-Owa, Anunu-Uzo, Bonoshi, Umana, Isigwu-Neke, Otite Amansiodo, Ofufe-Iwollo, Ugwu-Omala-Akama, and Chi-Agaliga-Awha. The Dibias freely invoke them and referred their clients frequently to the shrines for appeasement and protection.
The outstanding social activities that are cultural in Ezeagu include; Mmmanwu Ibono (Masquerade) and the Akani, Ifeji-oku (New Yam) festivals. To demonstrate their high degree of association, every male child in Ezeagu is refered to as (Mmanwu, Mmanwu shinne). As a great achievement, an average male child in Ezeagu is initiated into the Ibono-hood at the age of twelve years. During the Akani, Ife-jioku, Mbazi, Ibono etc. the married females, with their husbands, children, and etc. go to their maiden hoime to pay homage to eldest men in their families. This creates forum for all the social activities. This occasion offers children from different villages the opportunity to come together, play, interact, share folk tales at moon light, and more importantly identify their relationship with one another.
BIRTH OF EZEAGU DIVISION
The creation of ezeagu as a sub-division out of the UDI Division did not come overnight, however. It took many years of meetings and consultations by Ezeagu Chiefs, Elders and leaders of taught. The move, which traced back to 1952 when Ezeagu earned the status of Native Administration with headquarters at Aguobu-Owa, eventually materialized in 1974 during the administration of his Excellency, Chief Hon. Ukpabi Asika, the East Central State Administration. Ezeagu became a full division in 1975 with Hon. Gordian Chibinine Nwafor as the first Council Chairman. Moves for the emancipation of Ezeagu resumed immediately after the civil war, in 1970. Since then, several memorandum were written to campaign and demand for the carving out of Ezeagu division out of UDI. These numerous petition letters, demanding for Ezeagu were never allowed to reach the Governor, Administrator, his Excellency, Chief Hon. Upkabi Asikaz for consideration, and none were acknowledged. An impressive match past of Ezeagu ‘’OUT-OLU-OBODO’’ women, wherer the First Lady, Chief Mrs. Chinenye Ukpabi Asika, a daughter of Owerri represented her husband opened a forum through which the demand reached his Excellency. Through the efforts of Chief Mrs. Ezilo and Chief Madam Gold Ndu, daughter of Owerri married to Ezeagu, her Excellency, their sister presented copy of numerous letters, demanding for Ezeagu division, dating back to 1970 to her husband, Excellency, Chief Hon. Ukpabi Asika.
His Excellency, impressed by the merits of this singular demand, created file for Ezeagu cause claimed that it was a selfish demand by a family of one ancestor, Ezeagu Igbudu; that the clans in Ezeagu Native Authority (NA) were not involved. They also went further to inject fear into Awha and Olo/Amagu Umulokpa, Umudiaba and Awuga that were part of Agbaja and Ngwo county council with headquarters at the 9th Mile Corner, Ngwo to be part of this noble demand. Several meetings were held, mostly hosted at No.61 Owerri Road Asata Enugu by Igwe Senator P.C. Ndu OON the Igwe of Ezeagu. Chief Nnachetam (Megemu) and Chief Agana led the Awha and Olo team. They were skeptical at first for fear of marginalization. However, Chief Nnachetam (Megemu) saw it as an advantage to consolidate his authority over Olo Imezi, Amandim Olo, Ezema Olo, Ibite Olo, Ogulogu Olo and Amagu Umulokpa, a vast area that bound with Mgbagbu-Owa, Awha Ofemili, (Anambra) Ugbenu (Anambra),Ugbene (Anambra) Umu-Okpala, Umerumu, Duu and Ivo rivers and Iwollo. Olo would have resisted further, and even choose to join the Uzo-Uwani, but for the great river Duu, and more importantly, the fear of loosing Amagu Umulokpa. Should Olo opted for Uzu-Uwani, Amagu Umulokpa would reunite with their three other brothers, AKIYI Umulokpa, EZEORA and OGBOSU. Awha had no choice. Awha which comprised of Ikenga, Ogwofia and Agbagbo in two settlements, Imezi and Ndiagu were surrounded by descendants of Ezeagu, as such will not find it convenient to belong elsewhere; however, they were assured of fair treatment. At least, Olo Ugbenu and Awha Diaba, the (AWUKE N’ AWUGA) were coaxed to sign the referendum. Ezeagu was created.
THE AGBAJA TRIBE
The Agbaja tribe comprises the present UDI and EZEAGU Local Government Areas. These exist a number of landmark monuments that bind these people together. Note worthy is the famous AGBAJA FORUM; Akani and Igba-Abah feasts, and Ozo title etc. the people of Awgu and Nkanu lands usually identified people from UDI and EZEAGU as the AGBAJA. Oral history has it that supply of Native Doctors (DIBIAs) are` majorly from Ezeagu. These Dibias would first start each day with lengthy prayer to the gods usually, breaking Kola nut extracting the eyes for the gods and ancestor. They would afterwards consult the gods to predict the day by act of the AFFA divinity. It is a common observation that the Dibias would first recommend (ICHU-AJA/IGBA-AJA) to appease the gods, so that the medicine (herbs, roots, leaves etc) administered to patient would be highly efficient and potent enough to restore healthy condition, soonest. Most times, the Dibias perform the sacrifices by themselves; hence they were referred as the OGBA-AJA (AGBA-AJA) people. Often times still maintain an annual reunion and homage at Umumba Ndi-uno they referred to as AGBAJA N’ AGU. From Ezeagu perspective, AGBAJA is akin to aborigine.
Records available have it that all paramount Chief in Igboland were stripped of that paramount title, beginning in early 1920s under the governorship of H.C. Clifford, who attacked the system as a flouting of Igbo custom. Chukwuani was stripped in 1992 because he appears to have no paramount authority over the Nkanu tribe. The native courts of Ogui, Agbani and Awelli, his previous areas of jurisdiction, were made Native Authorities in his place. In 1923, Chief Walter Amobi of Ogidi was stripped, and one by one, the paramount Chiefs were all stripped of their prestigious position, quietly facing the humiliation of becoming ordinary citizens. Colonel Moorhouse was in favour of continuing his recognition because of the immense value Onyeama had been to the Government. But Governor H.C. Clifford overruled and Onyeama became an ordinary citizen except for his presidency over the Eke Native Court of Appeal. The District Officer at Enugu, N.C. Duncan represented that Onyeama did, in fact, have a hereditary right to rule the Agbaja tribe, a claim based on an interview he held with Onyeama. He minuted thus.
‘’Should His Excellency not see his way to reinstating him as paramount Chief, the petitioner asks that his title of OKURU AWHA of the AGBAJA tribe be gazette. To this title with emoluments appertaining there, for there is no doubt that Chief Onyeama is entitled by hereditary rights and his claim can be substantiated by the heads (ONYE ISHI) Of the whole Agbaja tribe. Eke, the name of the village where he resides is the market not of a country- the true name is EkE-NSUDI. NSUDI is the mother town of the Agbaja tribe (which includes UKEHE now under NSUKKA).
The first father of the Agbaja tribe OSIE is buried at NSUDI and ever year in August sacrifice is made by every Agbaja village at a feast called OBU BAWNKWA with great ceremony. Chief Onyeama is a direct descendant of OSIE though not the eldest son, and by Ibo law which is analogous to Anglo Saxon law not necessarily the eldest but the most capable member of the family is elected Chief or OKURU AWHA of the tribe. The best translation for this word that occurs is PUBLIC ORATOR in the sense of the word understood by the University appointment. DICTATOR implies too much power. Chief Onyeama is prepared to call all Agbaja to support him’’.
The Resident, Mr Alexander considers that if satisfactory evidence is adduced that the jurisdiction of Onyeama over the tribe (Agbaja) is generally accepted, it would be wise for the Government to recognize the position to which his tribe considers is his, by appointing him Native Authority of the Agbaja tribe. A report of the enquiry to the Government was made on 22 June 1925, and reads thus:
‘The Resident has since confirmed the fact that Onyeama is entitled to the designation OKURU AWHA and that the Chiefs and people of the tribe desire him to be recognize as such: through the Governor-General, permission to assume the title was given official Government recognition the following month on the understanding that this gives the holder no right to be considered a paramount chief’.
THE ADMINISTRATIVE STRUCTURE OF AGBAJA CLAN NATIVE AUTHORITY INITIALLY COMPRISED SIX GROUPS OF TOWNS, AS SET OUT BELOW:
EKE GROUP: Eke, Nsude, Ngwo.
UDI GROUP: Udi, Amokwe, Abia, Agbudu.
UKANA GROUP: Ebe, Abor, Awhum, Ukana, Okpatu, Umulu-mgbe, Umuawka.
EGEDE GROUP: Nze, Egede, Akpukwume, Affa, Oghu.
OYE GROUP: Oye (Oghe), Olo, Awha, Okpobo (Okpogho).
OWA GROUP: Agbaja-Owa, Aguobu-Owa, Mgbagbu-Owa, Umumba, Obinofia, Unama.
REFRENCE
Agbaja forum: Abgaja Udi/Ezeagu Heritage 2009. The yellow Chilli Ltd. 27 Oju-olobun Close, Victoria Island, Lagos.
Azi Chukwudi Nweke (JP): Where did the IGBOs come from ? Idika Press Nig. 10 Isuochi Street Uwani, Enugu.
Engr.Obiora E. Obi (2000): Political Crisis in the Eastern State Causes, Immediate and Long Term solution. Igbo bu ofu foundation, S12 Road, G Close Block 4 Flat 2 Festac Town Lagos.
Engr. Vin Okoloekwe (28 Dec. 2012): Oghe Yesterday and Today, the Cultural and Religious Dimentions.
Ezeagu Local Govt: LEEDS Local Economic Empowerment and Development Strategy 2006- 2009. Bandjay concept Int’l Nig. Ltd, 46 Neni Street, Ogui New Layout, Enugu.
Ezera: Igbudu Magazine Christianity, people and culture in Dialogue. Iyke Ventures print 57 Obiagu Road, Ogui New layout, Enugu.
Sir F.I. Anikwe KSJ, JP: The Church and The New Yam Festival. Jully prints 39/41 Onyiuke Street, Ogui New Layout, Enugu.
ORAL INTERVIEW
Late Chief Ozo Nebechi Okachi, the first warrant chief in Udi. Oral interview by Igwe Senator P.C. Ndu OON. Igwe of Ezeagu in 1974 scrited by the author.
Late chief Ozo-Ohaneye Ibekwe oration Ele-le-odo 1983.
Late Mr. Felix Okoye, retired security man premier cashew industry (interviewed by the author in 1985).
Late Madam Monica Nwakaego Ndu mother of the author (oral interview 1995).
Late Chief Ozo-Azubuike Okafor the oldest man in Oghe oral interview by the author in 1998.
Hon. Cajetan Agu former Administrator Ezeagu South Development Centre (SMS 14TH Oct. 2013).
Chief Sir Johnson Oguanya, Ezedi-oramma Amankwo (SMS 11th Oct. 2013).
Chief Charles Odezulu, Anu-ne-efu-ngwu Iwollo (SMS 11th Oct. 2013).
Hon. Ejike Longinus, Deputy Chairman, Ezeagu Local Government Council (SMS 9th Oct.2013).
