Ile ọmụgwọ (Maternity Visitation)

Ile ọmụgwọ na omenala Igbo bụ oge nne na abịa ileta nwa ya nwaanyị na nwa ọ mụrụ (nke bụ nwa nwa ya).
Ụfọdụ oge, ọ bụrụ na nwaanyị enweghịzị nne (ọ bụrụ na nne mụrụ ya anwụọla), nwunye nna ya maọbụ nne di ya ga-abịa nọrọ n'ụlọ ya lee ya ọmụgwọ.
Ihe mere o ji bụrụ nwaanyị na-ele ọmụgwọ kama nwoke, bụ maka na a na-ewe ya na ọ bụ nwaanyị kacha mara ihe gbasara ya maka na ọ gabigala ọnọdụ ahụ n'onwe ya. Oge ọmụgwọ bụ oge nne na-akụziri nwa ya nwaanyị ihe niile ọ ma maka ilekọta nwa a mụrụ ọhụrụ. Ụfọdụ oge, ọ na-abụ nne mụrụ nwa laa, nne di ya abịa bido lewe ya ọmụgwọ nke ya. Nwaanyị mụrụ nwa ọhụrụ na-eji ohere ọmụgwọ zuru ike ma nne ya na-elekọta nwa ya.

IHE NNE NA-EME N'ỌMỤGWỌ
1. Nne ga na-enye nwa ya nwaanyị ihe ga-eme ka mmiri ara ya gbaa ọfụma.
2. Nne ga na-esiri ya nri ndị ga-eme ka ahụ ya gbakee ọfụma.
3. Nne ga na-ama ya mmiri ọkụ n'afọ na ebe ndị ọzọ ọ chọrọ, ma tekwaa ya ihe ga-ekpo ya ahụ ọkụ (robb, aboniki).
4. Nne ga na-enye nwata ọhụrụ nri, saa akwa ya ma saa ya ahụ.
5. Ọ ga-adọtịkwa nwa ọhụrụ ahụ, ma hịa ya aka n'ahụ ọfụma.
6. Ọ ga na-ahụ na nwa ya nọ ala n'elu bọketị awụnyere mmiri ọkụ na nnu na ọgwụ eji achụ nje,nke ga-eme ka ọbara ọjọọ nwee ike gbapụta
7. Ọ ga na-ekekpa ya afọ ka o nwee ike taa ma hara etu ọhabu tupu ọ dị ime.
8. Nne ga na-agba nwa ya nwaanyị ume maka na ya na onwe ya anọọla n'ọnọdụ ahụ mbụ.
9. Ọ ga na-arụkwa ọrụ ndị ọzọ dị n'ụlọ dịka ihazi ụlọ na isi nri ezinaụlọ na-eri.

URU ỌMỤGWỌ BARA
Ọmụgwọ bụ oge nne, nwa ya na nwa nwa ọhụrụ ya na-eji enwe ezigbo mmekọrịta nke bekee kpọrọ 'bonding'. Maka nke a ka ọtụtụ ndị nne na-eji aga ebe ọbụla nwa ha nọ mụọ nwa, ma n'ụlọ maọbụ na mba ofesi, ịga nọkọọ ihe ruru ọnwa atọ maọbụ karịa.
Ọ ga-akuzikiri nwa ya nwaanyị ihe ubeakwa nwa ya pụtara, maọbụ akwa agụrụ maọbụ akwa mmekpa ahụ.

NRI EKWESỊRỊ IRI N'ỌMỤGWỌ
Nwaanyị a na-ele ọmụgwọ nwere nri ndị ọ na-eri. Ụfọdụ bụ iji asụchapụ ọbara kpụkọrọ ya n'afọ oge nwa nọ ya n'ime. Nri ndị a bụ ma mkpọrọgwụ ma ngwanri dị icheiche.
1. Ofe mmiri ụda
2. Ji mmiri ọkụ
3. Ofe nsala
4. Mmiri ọgwụ etere ete
5. Tii dị ọkụ na akamụ
6. Nri asụrụ asụ
7. Nzu
8. Azụ ọkpọọ na okporoko
9. Anụ ọkụkọ
10. Ụda
11. Ehuru na ehu
12. Ụzịza
13. Ụtazị
14. Nri ọbụla ga-enwe ezigbote ose
NRI NWAANYỊ EKWESỊGHỊ IRI N'ỌMỤGWỌ
1. Ihe juru oke oyi
2. Egwusi, ọgbọnọ na ofe ọbụla eji mmanụ esi
3. Ahuekere
4. Nri ọbụla nwere abụba (nwaanyị anaghị eri ya maka na a na-ewe ya na abụba ga-akpụkọ ya n'afọ maọbụ n'ahụ).

NGWỤCHA ỌMỤGWỌ
Ọmụgwọ gwụ, nne bịara ọmụgwọ ga-enweta ihe buru ibu. Ndị ọ bịara ileta ga-azụtara ya ihe onyinye dị icheiche dịka ego, akwa ọmụma, akpụkpọụkwụ, akpa, ihe nri dị icheiche, wee dịrị gawazie. A ga-azụtara ya akpa nnu na akpa ncha nke ọ ga-eke ndị agbataobi ya ma ọ laruo ebe o bi.
Nye aka ka ndị enyi gị malụ maka ọgbakọ a sitere n'ịkpọbata ha ka ha wee soro gị mụta ihe.
NDEWO NỤ

Source:  Prince Martin Uchechukwu on Facebook.

All About Umuoji History

Umuoji is a town in Idemili North local government area of Anambra State, southeastern Nigeria. Legend has it that centuries ago, a seasoned warrior/hunter named Okoli Otie from Arochukwu fought his way down to the medieval Kingdom of Nri (1043-1911) where he settled and married an Nri woman. Shortly thereafter, this brave hunter, who has by now became known as Okodu, moved out of Nri with his bride and settled on an uninhabited spread of land that is known as the modern day Abatete.

It should be noted here that a variant of Umuoji traditional history claims that Okodu and Okoli Otie are different individuals, and that it was Okodu, not Okoli Otie, who migrated from Nri to Abatete. However, sound Igbo traditional history analysis strongly suggests that Okodu and Okoli Otie are one and the same person. The name, Okodu, may have been given to him in Nri, perhaps, a title in recognition of his physical and hunting prowess. While the debate about the true origin of Okodu rages on between erudite scholars and traditional historians, some key facts about Okodu are settled, and they are:1) That Okodu was once a residence of Nri (either as native-born or migrant)
2) That Okodu’s wife was an Nri woman
3) That Okodu and his wife migrated to an uninhabited spread of land that is known today as Abatete
4) That Okodu and his wife had three sons namely Omaliko, Oji and Dimudeke
5) That Omaliko, the first son was the progenitor of Abetete, Oji progenited Umuoji, and Dimudike’s progeny is Nkpor (originally known as Umudim)
6) That the descendants of Oji’s only known siblings, present day Abatete and Nkpor, commonly recognize Okoli Otie as their ancestral father.

The historical account goes on to state that, in conformity with Igbo customs, Omaliko, the first son of Okodu, became the sole inheritor of Okodu’s piece of land. The reality of Omaliko’s exclusive inheritance resulted in Oji and Dimudeke having to depart to find separate settlements.
Be it as it may, the legend that is generally accepted by Umuojians continues that Oji had four sons namely Eziora, Ifiteora, Dimechem and Akala, in birth order. These four sons of Oji Okodu constitute the four loosely administrative quarters in Umuoji. Each of Oji’s four sons begot several sons of their own, and each of their sons individually originated one of the twenty-three villages in Umuoji. Unfortunately, the legend says nothing of what became of Oji’s female offspring or whether he or his sons had any daughters. The favored traditional history goes on to narrate that Oji’s sons and grandsons had such large families that their population soon eclipsed those of Omaliko and Dimudeke combined. It is said that old Okodu, who must have been blessed with longevity, was so impressed with the multitude that descended from his second son, Oji, which he proudly referred to them as “Igwulube Okodu”, literally interpreted to mean “Okodu’s swam of locusts.”
Listed below, in order of seniority, are the four sons of Oji and their children who were the progenitors of the constituent twenty-three villages in Umuoji.
1. EZIORA
Abor, Umuobia, Ire, Ekwulu, Amoji and Urueze
2. IFITEORA
Ifite, Urudeke, Umuazu and Umuoli
3. DIMECHEM
Aguma Elum, Umuoma, Uruaneke, Urumkpu, Ideoma, Dianokwu, Dimboko, and Umuechem
4. AKALA
Aguma, Uruegbe, Akala Etiti, Anaogu and Abidi

The Eke-Uke Dog Narrative

Eke Uke, when used derogatorily, refers to local / ugly dog. It sometimes used to refer to somebody that is archaic.

Origin of the word.
Uke is a town in Anambra state, Idemmili LGA, with Ojoto, Umuoji, Nnobi etc as its neighboring towns.

It's the town that hosts the popular Reverend Father Ebube Muonso of the Holy Ghost Adoration Ministry, Uke.

Just as every Igbo town has their own market named after the market day it mostly trades and associated with, the Uke market is named after it's market day being Eke. Thus the Uke market is referred to as Eke-Uke just as other town's market in Anambra state are referred to by their market days e.g. Nkwo Igbokwu, Orie Nimo, Afor Nnobi, Eke Awka etc.

The Eke Uke market in the 70s and 80s is very popular for dog business just as Afor Nnobi is currently known for goat and sheep business. All species of dog are found in this market. The lame dog, the fat dog, skinny, half-dead, vibrant dog etc.
But as the business has it then, the ugly dogs overpopulates the market.
With time, people started referring to ugly dogs as "Eke-Uke" And the name keeps transforming till date.

Source: Facebook User.

Umu Idemili Ekele Mu Unu o!
Please, leave a comment below to let us know your thoughts on our posts.
Don't Forget to Share with your Friends...

All About Uke Day Cultural Fiesta 2018

It was a celebration of unity, peace and progress by the entire people of Uke in Idemili North Local Government Area of Anambra State as the community conferred various traditional titles on its illustrious sons and daughters who had contributed towards the development and peaceful co-existence of the people of the area

The Uke-Day Celebration, organised by Uke Development Union, UDU, commenced with an inter-denominational service conducted by indigenous priests and pastors of the community as directed by the Onitsha chapter President of the Full Gospel Businessmen’s Fellowship International, Gibson Chukwujindu, also featured re-union activities and launching of Uke mini stadium complex among other activities. Altogether, 59 people received various awards on the occasion. Five persons received the Star Platinum award, while 12 received the Star Diamond Award and 23 received the Star Gold just as three others got the Star Progressive Award. Also, three persons received the Star Noble Friends Award, one person got the Star Prestigious Award while five other persons got the Star Posthumous Award. Among the five illustrious sons who received the Star Platinum award were Chukwuemeka Donatus Enendu, immediate past President-General of UDU and Dr. Edwin Emegoako, Medical Director of Crown Hospital, Nkpor, while Sir Victor Agubisi, the incumbent chairman of Police Community Relations Committee, PCRC, Onitsha Police Area Command and the former chairman of Nigerian Bar Association, NBA, Idemili branch, Mr. S.N.S. Eze were among the 23 personalities who received the Star Gold Award.

Also five persons including the late Bishop Vincent Ezeonyia of Aba Catholic Diocese received posthumous awards because of their contributions to humanity. Speaking on the occasion, the President-General of UDU, Ikedi Obi, said that the essence of the ceremony was to recognise those who contributed to the growth and development of the community, adding that he was happy that peace and unity had finally returned in the area, after several years of traditional rulership (Igwe-ship) crisis. *Igwe Agbala, wife and his Ichies Obi therefore appealed to the people to remain peaceful and hardworking to ensure progress of the community. In their separate speeches, the Chairman of Uke Day Planning Committee, Anayochukwu Emmanuel; the Chairman of Uke Day Celebration, Dr. Okafor Ejike Echesiogu and immediate past President-General of UDU, Chief Chukwuemeka Donatus Enendu, noted that the award would spur all the awardees to assist in moving the community forward. Specifically, Enendu advised the people to remain peaceful as according to them, any form of rancour and disagreement would plunge the community back into an endless crisis as witnessed before the emergence of the incumbent traditional ruler of the community, Igwe Charles Agbala who had now restored peace and tranquility in the area. The traditional ruler of Uke, Igwe Agbala, in his brief remarks, insisted that peace has come to stay in the community, even as he warned that at no time would the people compromise the unity and development of the area throughout his reign. Highlight of the occasion included the display of cultural dances by various masquerades including the Ijele, Ugo (Eagle) and Odum (Tiger) masquerades.

Nsọ Ala Igbo (Taboos In Igbo Land)

N'ala Igbo, e nwere ọtụtụ nsọala zụrụ Igbo ọnụ nke na onye meerụọ ya, ọ kpụọ arụ maọbụ amapụ ya n'obodo.

Ha gụnyere ihe ndị a:
1. Nwaanyị anaghị awa oji, nke o ji arị nkwụ.

2. Mmadụ anaghị alụ maọbụ dinaa nwanne ya maọbụ ọbara ya.
3. Nwanne anaghị egbu nwanne ya. I mee ya na-amaghị ama, ị gba ọsọ ọchụ.
4. Mmadụ anaghị edina anụmanụ
Nwoke anaghị edina nwoke ibe ya maọbụ nwaanyị, nwaanyị.
5. Mmadụ agaghị akwụ ụdọ
6. Ọtụtụ obodo n'ala Igbo anaghị eri udele. N'ihi na ọ na-eri ihe nwụrụ anwụ nke gụnyere ozu mmadụ.
Dịka e nwere ihe Igbo zuzugbe na-asọ, nsọala ndị ọzọ bụ n'obodo n'obodo maọbụ na mpaghara na mpaghara.daalụ nụ

Source: Facebook

All About Nnokwa History

Nnokwa is one of the seven towns in idemili south local government area(LGA) of Anambra state, Nigeria. It  has the distinction of being the only Nri town in this LGA.It comprises of ten villages: Ogonogo, Ozala, Isimgbede, Umuide, Aboh, Odumodu, Eziama, Umueshi, Ubili and Umudim. These ten villages are grouped into three quarters: Nnaku,Etiti and Ifite for easy administration. With a population of 30,000 (2006 census) Nnokwa is among the most populous towns in Idemili South LGA.

Nnokwa originated from Nri. There are many versions of the origin of Nri people. One tradition states that both Nri and the Igala descended from ERI in an area in the present Kogi state of Nigeria.Igala went into one direction while NRI moved southwards.

The Nri origin of Nnokwa states that there were two bands of Nri settlements at the early stages of their migration. The first, settled on the eastern side of the Anambra river of the present Anambra west LGA and later founded the towns of Aguleri,Umuleri,Nteje and Igbariam.The second band moved southwards to found the four towns of Nri including Agukwu,Nawfia.Enugwukwu and Enugu-Agidi.

According to the tradition of Nri (confirmed by those of Ora-eri and Nnokwa),Nnokwa and another Nri town,Ora-eri were two uterine direct Princes born to the King,Nri-Namoko VII of Nri, who lived in his old kingdom located at Diodo,one of the three quarters of Nri .These two Royal Princes were conferred with spiritual powers of Eze Nri Namoko VII. However their Royal Queen Mother, the wife of Nri Namoko VII Aghabilo was the Kings most favorite, most attractive and the youngest wife and a native of Adazi-Enu.

Queen mother Aghabilo, due to her exalted position, excited jealousy from the court. So intrigues were hatched against her which eventually led to her banishment from the palace with her two children, Nnokwa and Ora-eri..The king was forced by his counselors to acquiesce as he was egged on by Aghabilo`s co-wives and their most senior children and relatives. The King was reduced to tears when Aghabilo left with her two children, Nnokwa and Ora-eri.He gave her two sacred staff of office and a roped bronze vase to keep in trust for her infant sons. They were Otonsi and Ofo – Anaigbo.Aghabilo returned to Adazi-enu.When her children grew up, they settled first at the present site of Ora-eri, who was the elder brother.

Later a bitter quarrel developed between Nnokwa and Ora-eri.Nnokwa helped Ora-eri his elder brother, to get a wife, but when he requested Ora-eri to assist him, Ora-eri refused,because the latter’s wife was not in support of it. The two brothers disagreed violently, and Nnokwa broke away and migrated southwards to the present site which he founded. The bitterness was ritually cleansed and the mutual curses removed on 31st December 1977 after centuries of bitterness. In 1977,the Ora-eri people made amends to placate the injured feelings of Nnokwa and both embraced and buried their hatchet. Inter-marriages,which were tabooed between both and their descendants were ritually restored. However, despite the bitterness, the ancient history and futures of Ora-eri   and Nnokwa were inter-woven.

Early Spacemen of the World:


Nnokwa is reputed to be one of the first places where mankind made its first attempt at exploration of outer space.

According to Nnokwa tradition, the incident took place in the distant past, many years and possibly centuries before the advent of the Whiteman to Igbo land. It happened that some energetic young men from Isimgbede village Nnokwa,  came together and conceived the idea of plucking down the moon from the sky and keeping it in their custody as their exclusive possession to be rented out to whoever has the wherewithal to hire it. Their purpose was primarily to demonstrate the supremacy of their skill and strength to other villages of Nnokwa and beyond. They also intended to celebrate their traditional marriage ceremonies in grand style by taking the moon along with them as one would demonstrate the extent of his wealth by displaying a cow while performing a marriage ceremony.

Thus resolved, their youths reasoned that the easiest way to reach the moon was to climb on top of the tallest iroko tree and from there stand on one another’s shoulder, shoulder upon shoulder, vertically escalating upwards into the sky. In this way one of them would ultimately reach near enough to the moon and with iron hook, pluck it down from the sky like a fruit. They imagined that the moon was a spangle hanging out in the space. They embarked on their mission at night during the time of the full moon. They went about to execute their idea after weighing the possible risks and dangers. With the aid of a ladder, they climbed on top of the iroko tree. They tied a metal gong to a long rope with which those on top communicated with those on the ground regarding their needs, including their distance from the moon this way they established a communication link with the ground crew waiting to attend to their needs in space.

According to tradition, they were coming close to their target when the crew met a catastrophic fall from the sky. Their fall created a huge crater on the ground which exists till date. The site where this incident took place is called “osha okuko onwa” or forest where the first attempt to pluck down the moon was made. It remains tabooed for anyone to enter there. However in modern times Nnokwa intends to develop this site as a tourist site.


Culled from the book “THE EARLY SPACEMEN OF NIGERIA “ by Obioma Uchendu.

Obiefuna Onyekachi on the Last Ofala of Igwe Ezeokoli 2nd of Nnobi

Chief Obiefuna Leonard Onyekachi on 8th April 2018 wrote as seen below;

On this day 15 years ago, the pillar of peace and progress in Nnobi, Igwe #Ezeokoli II, joined his ancestors...
The commercial news commentary below was aired on Anambra Broadcasting Service (ABS) Radio & TV towards the end of his burial ceremonies that took place in December 2003. He will be forever missed!
THE LAST OFALA FESTIVAL OF IGWE EDMOND CHUKWUEMEKA EZEOKOLI THE SECOND OF NNOBI.
Few dates stand memorable in the contemporary history of Nnobi in Idemili South Local Government Area of Anambra Stale. In chronological order, the second day of November 1912 heralded the arrival of an infant, Edmond Chukwuemeka Ezeokoli, to the family of Igwe Solomon Ezebube Ezeokoli, while the 30th day of July 1957 was the date of his installation as Igwe Nnobi to succeed his father.

Another date was 8th April, 2003 when at about 4:45 pm , the traditional ruler quietly and peacefully joined his ancestors at the age of ninety-one years. But the greatest was the 31st day of December 2003, when the royal father celebrated his last Ofala festival in his palace at Nnobi.

As the son of a well-informed paramount chief, Edmond had the opportunity to attend the best educational institutions available. After his primary education, he gained admission into Hope Waddel Training Institute Calabar. He was however withdrawn after the first year and sent to the famous Dennis Memorial Grammar School (DMGS) Onitsha.
As a man of immense influence and authority, Edmond’s father, Igwe Solomon Ezeokoli, wanted his children to take part in national competitions. Young Edmond was therefore made to sit for a national competitive admission examination into King’s College Lagos after his second year at DMGS Onitsha. Having passed the examination, he was admitted to Kings College where he eventually completed his secondary education in flying colours.
Edmond began his public service career as a second-class clerk in the office of the Commissioner for Colonies, Lagos. With the formation of the Zikist Movement at that time, he was appointed secretary to the movement, an office that prepared him for higher responsibility. He was later appointed the first chairman, Local Education Authority, Asaba Divisional Council.
It is often said that great minds discuss events while small minds discuss personalities. The young Edmond, right from his childhood always discussed events that made history. He nursed the ambition of making history and worked hard to distinguish himself among his equals. With his enviable record in the public service, coupled with his exemplary military performance during the second world war which earned him the rank of Regimental Sergeant Major (Warrant Officer Two), there was no doubt in the minds of all Nnobi indigenes that Edmond was a highly eligible candidate for the position of traditional ruler of Nnobi.
The demise of Igwe Solomon Ezeokoli paved way for the search for a worthy successor to the Igweship stool of Nnobi. Like the biblical King David, Edmond was sought out in the distant town of Agbor in the then Midwest in preference to his other brothers and was crowned Igwe Nnobi on July 30, 1957 at the age of forty-five.
Igwe Edmond Ezeokoli the Second distinguished himself as a royal father soon after installation by being appointed chairman Idemili Traditional Rulers Council and member of the Anambra State Council of Chiefs.
In recognition of his vast knowledge of igbo customs and tradition, the old Anambra State Government appointed him a member of the State Customary Law Manual Drafting Committee in 1977. In the same year, he was appointed President of Nnobi Customary Court.
His long reign as Igwe Nnobi witnessed giant strides in community development culminating in the establishment of two secondary schools, a modern market, a post office, a general hospital and a magistrate court. He was also credited with the successful abolition of the Osu caste system in Nnobi in 1971 and the reconciliation of all warring factions in the town to achieve lasting peace after six years of turbulent communal crisis.
It is worthy of note that Igwe Ezeokoli was a traditional ruler of immense reputation and also a courageous soldier of Christ. He was a devout Christian who worked tirelessly in the Lord’s vineyard as an organist at Saint Simon’s Anglican Church Nnobi and the moving force behind the elevation of Nnobi parish to an Archdeaconry headquarters.
The departed traditional ruler was diocesan merit award winner, a recipient of many other awards and a member of many professional bodies.
This giant, hero and soldier has translated into eternal glory. Fare thee well, Igwe.
#IgweNnobi #IgweEzeokoli
(ONYEKACHI OBIEFUNA).
Source: Facebook.