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!
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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.

Male Daughters, Female Husbands: A Tribute To Nnobi by Rudolf Okonkwo

In an African Studies Quarterly paper titled "Domestic, Regional and International Protection of Women Against Discrimination: Constraints and Possibilities," Mojubaolu Olufunke Okome made references to Ifi Amadiume's book, "Male Daughters, Female Husbands: Gender and Sex in African Society." In the book, Amadiume talked about the culture in Nnobi where childless women acquire 'wives' who bear children for them. These women are referred to as female husbands. By bearing children through this form of arrangement, the women gain power and status within the society - power and status childlessness would have denied them.

There are also those referred to as male daughters. These are women designated not to marry but to stay at their parents' home and have kids. This usually happens when a couple has no male child. The daughter in effect becomes the male daughter. She sacrifices the chance to go out and marry. She stays at her parents' home to have babies with the hope of giving birth to a male child who would inherit the parents' property and continue to uphold the family name and maintain the lineage.

In his book, "The Liberty of Man and Other Essays" His Royal Highness, Igwe Edmond Ezeokoli II of Nnobi, wrote about the propitiation and abolition of Osu caste system in Nnobi. He narrated his personal effort that led to the severance of the Osu from the deities that once held them sway and the integration of the former victims into the mainstream Nnobi society. The ceremony performed on December 30, 1971, was led by the Chief Priest of Idemili Nnobi and was witnessed by traditional rulers of neighboring towns and the 3000 year-old ancient OFO IDEMILI. After Nnobi, neighboring towns like Umuoji, Awka-Etiti, and Oba followed the Nnobi example.

This was the progressive and liberal Nnobi that I was born in, but more importantly, the Nnobi that was born in me. For the first fifteen years of my life, I had no sense of allegiance to any other constituted authority than that of my hometown. During the 70s, my family spent seven years living in Ogbunike, specifically at the staff quarters of Women's Training College (WTC) Ogbunike where my Dad was teaching. One summer in the early 80s, I spent my vacation in Makurdi where my aunt lived. In all those travels, never did the center of my worldview shift away from Nnobi. Until I began to fill forms for West African School Certificate (WASC) and Joint Admission and Examination Board (JAMB), nothing made me think I could leave Nnobi.

Nnobi was more than a physical home for me. It was my spiritual home. It was a place where my ancestors lived. More importantly, it was a place where my grandfather made his mark. I came back to Nnobi in the late 70s and I was eager to absorb my heritage. I finished my primary school at the famous Nnobi Central School and went on to the irreplaceable Nnobi High School. It was during the fun-filled 80s and there was really nothing like home. The richness of Nnobi became my riches, the politics became my politics and the flavor also became mine. I was a consummate Nnobian before I left Nnobi.

When I left Nnobi for the Federal University of Technology, Akure, where I beheld Nigeria, I found that Nnobi had prepared me for what I saw. In more ways than one, Nnobi is a mini - Nigeria. Nnobi is divided into three main villages - Ngo, Awuda and Ebenesi. One group could easily take the place of the Igbo, the other the Hausa-Fulani and the third the Yoruba. Within these villages are politics and issues that closely resemble the Nigerian experience. In recent years, Awuda had been threatening to secede from Nnobi. And one of its prominent sons has been fighting to become the Igwe many years before the ruling Igwe Edmond Ezeokoli II joined his ancestors.

I come from Ndam. It is one of the three clans in Ngo village. The others are Umuegbu, and Umuagu. Ndam has no school, no post office and no road. Ndam has one kindergarten where kids spend their day singing "aka-beke-gbue…" Ndam is at the boarder with Alor. Most of its landscape is being swallowed by gullies. Buildings are falling in and families are being displaced. The official masquerade of Ndam is called Nkwasi Nkwa. When translated, it means something that pushes down obstacles. The obstacles facing Nnobi are seemingly beyond what Nkwasi Nkwa can push away.

Nnobi has three major institutions - the Catholic Church as represented by Madonna Catholic Church, the Anglican Church as represented by St. Simon's Church, and Chief Zebrudaya Okolo Igwe Nwogbo, alias 4: 30. The Catholic and Anglican Churches are our own Muslim and Christian divide. The Catholic Church would excommunicate a member who allowed his or her daughter to marry an Anglican. Mere walking into an Anglican church would bar a catholic from receiving communion until he or she undergoes "opipia". The Catholics run the Boys Scout while the Anglicans run the Boys Brigade. Catholic mothers join the Mambo dance while the Anglican mothers join the Awelenma dance.

Surrounding Nnobi and sharing the same Idemili tropical rain forest are towns like Nnokwa, Alor, Uke, Awka Etiti and Nnewi. Just like South Africa is when compared to Nigeria in the continent of Africa, Nnewi towers above Nnobi in our side of Anambra. But like any one would tell you, it is in Nnobi that the potentials are. But why is Nnobi the town that is struggling the most? Why is Nnobi with lots of educated citizens the one that is still battling with issues of fundamental development? Why are the roads to Nnobi one of the worst in Idemili Local Government Area? Why are Nnobi intellectuals like Dr. Edwin Madunagu uninterested in the fate of Nnobi? Why are Nnobi businessmen and women agonizing at the bottom of their class? How shall we return Nnobi to its glorious days when it brought Christianity, Western education and modernization to its neighbors?

These are the questions Nnobi people all over the globe are beginning to ask. Those at home recently resorted to the burning of all the shrines of their forefathers with the hope of chasing away evil spirits which they blamed for Nnobi failures. Nnobians in the USA will try to answer these same questions when they meet at the first Nnobi-USA General Meeting slated for July 4th weekend in Minnesota. There participants will try to reawaken in themselves the meaning of the Abalukwu Nnobi symbol - a man carrying an elephant on his head and crushing a lion with his feet.

It is in the star of Nnobi for each generation to confront the challenges of their time and triumph. Usually, it begins with a gathering like the one planned for Independence Day weekend in Minnesota. Though Nigeria may not want its National Conference yet, but Nnobi, my Nnobi, is well on its way.
Written by by Rudolf Okonkwo.

Some History About Nnobi - The Holy Land By Rudolf Ogoo Okonkwo

Nnobi: The Making of a Holy Land By Rudolf Ogoo Okonkwo.

In the dead of night, when the crickets were chirping the loudest and the rays of midnight stars were struggling to penetrate the canopy made by leaves of cashew and palm trees, he marched along the dusty road connecting Nnobi to Alor.

The weight of his feet hitting the red soil rattled wild rabbits in their holes. In the vast Nnobi-Alor forest, encroaching both sides of the road were valleys made by gully erosion.  He chanted songs of soldiers on cross country race, pausing to hear the echoes of his voice married in a remix with the chattering of forest monkeys. Smell of decaying leaves mixed with the latest deposits by flood water along the gullies crawled through his nose.  Old women who knew him when he was just a student at Dennis Memorial Grammar School (DMGS), Onitsha, cracked open their family compound hardwood doors to peep out. One woman who was bold enough to walk outside at that time of the night asked him, “Nna a, don’t you fear the night?” His answer was as crisp as the creases of his shirt. “There’s no fear.”

That was before he joined the then Lt. Col. T. J. Aguiyi-Ironsi’s 5 Queens Nigeria Regiment (5QNR) to Congo on the 1960 United Nations’ peace mission.

I became aware of him when I got admitted into Nnobi High School. I discovered that one of the school hostels was named after him. Others were named after people like former Governor General of Nigeria, Patterson and former Premier of Eastern region, M.I. Okpara. So, I felt he must have done something to deserve that honor. But I hardly asked. And we didn’t read about him in history books. The second time him name came up was when my brother applied for admission into the Nigerian Defense Academy. The trepidation that followed his interest in joining the army was attributed to the fate that befell Lt. Ezeugbana.

On Saturday February 4, 1961, Lt. Ezeugbana died in a gun battle with soldiers loyal to Patrice Lumumba in the Kivu province in Eastern Congo. His platoon was defending the UN barrack in the city. The circumstance of his death was not disclosed, at least not to his folks. His body was not brought back home. The young ones who remembered his funeral always noted that a stem of banana plant was laid inside a coffin in place of his body. The consensus was that if he had not died in the Congo, he would have died in the crises surrounding the 1966 coup and the war that followed. He was that kind of a soldier, they said, the Major Chukwuma Kaduna Nzeogwu type.

The one who did not go to the Congo or die in the 1966 crisis is Major Humphrey Chukwuka, one of the famous Five Majors that planned the infamous January 14, 1966 coup. I don’t remember when I first found out that he was from Nnobi. But the first reporting assignment I went to as a new reporter for May Ellen Ezekiel’s Classique magazine was to visit the Sandhurst-trained soldier in Enugu for an interview. For a while, the time I spent with him at his home in Enugu was the biggest thrill of my life. I was not just in the midst of a historical individual, this one was a son of Nnobi. Lt. Col. Humphrey Chukwuka, as he insisted I must address him, didn’t discuss on record anything about the 1966 coup with me. Despite all my efforts, he insisted that he had moved on beyond that. But he spoke for hours on Nigeria.

As a student at Nnobi, I watched in amazement as thousands of pilgrims descend on my home town to mark Passover. Marching barefooted along the major streets of Nnobi, these pilgrims from across the world feted Rev. Michael Amakeze, popularly known as Prophet Musa. He was the General Overseer of the Holy Sabbath Christ the King Mission, now called Community of Yahweh Worldwide.  Long before anyone heard about Prophet T. B. Joshua, he saw tomorrow, for those who believed. His followers referred to Nnobi as a holy land. Since a prophet is not recognized in his home town, most of us paid no mind to Musa. Then at Chinua Achebe’s 70th birthday at Bard College in upstate New York, I was introduced as a son of Nnobi to a professor who came to the celebration from Germany. Immediately, the professor, a follower of Rev. Amakeze prostrated. “You are from a holy land,” the professor said.

At the very least, everybody’s hometown should be a holy land.

After years of keeping a date with Dr. Eddie Madunagu’s column on Thursdays at the Guardian newspaper, I was pleasantly surprised to find out that the mathematician, scholar, polemist, Marxist theorist and the last socialist in Nigeria is from Nnobi. Those days that I spent at the Guardian with Eddie (as he is popularly known), I learned something about how the environment surrounding one’s formative years influences the dialectics of his souls.

Even during the pre-colonial era, Nnobi played a role in the advancement of the Igbo cosmology, including the science of the dibia Igbo and the culture surrounding the Igbo worldview. Professor Ifi Amadiume, celebrated anthropologist, essayist and a daughter of Nnobi captured an aspect of that in her seminal work, "Male Daughter, Female Husband: Gender and Sex in an African Society." 

In show business, Chika Okpala, Chief Zebrudaya Okoroigwe Nwogbo, alias 4: 30, of the famed New Masquerade, comedian extraordinaire leads a roll call that includes Gospel Musician, Gozie Okeke, of the Akanchawa fame.

At one point in the 1990s, there were three Nnobi-born Vice Chancellors/Deputy Vice Chancellors of Nigerian universities. Leading the pack was Prof. O.G. Oba, Vice Chancellor, Federal University of Technology, Owerri (1992-1999). In religious arena, Most Reverend Owen Nwokolo, is the Bishop on the Niger, the Anglican Bishop of Onitsha Diocese. Ret. Rev. Samuel C. Chukwuka was the recent retired Anglican Bishop of Isuikwuato/Umunnochi Diocese.

In medicine, Dr. Ferdinand Ofodile is a world renowned plastic surgeon and inventor with patents right to some of the most innovative fixtures for plastic surgery, the most popular of which is the nasal implant for rhinoplasty named Ofodile Implant. He is also a retired professor of Medicine at Columbia University

The first time I saw myself as a conscious being was at Ogbunike where my father was a teacher. We were strangers in Ogbunike but whenever we visited Nnobi, my siblings and I were expatriate children. We were pampered and adored but it was the lure of Nnobi that engrossed me. Before I knew a thing about Nigeria, Nnobi was the place that earned my allegiance. For a while it was the only government I knew. Its values became my values and its politics and heroes mine.

Nnobi in so many ways is like Nigeria- a mini-Nigeria. It’s essentially divided into three villages, Ngo, Awuda and Ebenesi. During the colonial era and the few years after, Nnobi was rising and thriving under the guardianship of the Great Igwe Ezeokoli, a traditional surgeon, educationist, celebrated King and the man who brought Christianity to Idemili. In those years of yonder, Nnobi was like Singapore or Malaysia, projecting confidence and inspiring the neighbors. In the last few years, it has dealt with tussle over kingship, an attempted breakaway village, denominational divisions and charges of marginalization of one section or another in developmental projects.  In the cause of the crises, it has seen its neighbors leave it in the dust. While Innoson Motors is producing cars in Nnewi and Ojoto is the headquarters of Idemili South, Nnobi is still searching for its place.

Across the globe there are moves to reawaken the true meaning of the Abalukwu Nnobi symbol - a man carrying an elephant on his head and crushing a lion with his feet. This generation of Nnobi people, like other great generations before it, is poised to confront the challenges of their time and triumph. Usually, it begins with a gathering.

On June 20, the people of Nnobi in North America will gather in Atlanta to again begin to contribute their quota in the ongoing renaissance at Nnobi, a rebirth that will restore Nnobi’s status as a holy land.
Written by; Rudolf Ogoo Okonkwo.

All About Nkpor History

Nkpor is a town in Idemili North local government area of Anambra state, southeastern Nigeria. The town of Nkpor had an estimated population of 109,377 in 2007.[1] It is attached to the much larger city of Onitsha to the west, Oze to the north west, Ogidi to the north, Umuoji to the north east and Obosi to the south. The name 'Nkpor' is derived from the adulteration of the Igbo word 'nkpogha' meaning 'repositioning'.

The indigenes of Nkpor are descendants of a hunter from Arochukwu (in present-day Abia state also in south eastern Nigeria) called Okoli Oti. Okoli Oti had three sons Omaliko, Oji and Dimudeke. Omaliko who was the eldest is the ancestor of the people of Abatete, the descendants of Oji are the people of Umuoji, while Nkpor indigenes are descended from Dimudeke. The people of Nkpor were originally called 'Umudim' and dwelt in the area where the town of Oraukwu is located now. However, due to incessant wars and strifes with their neighbours, their elder brothers (Abatete and Umuoji) forcefully relocated them to their present site which was then uninhabited. This event lead to the derivation of the name 'Nkpor' (ndi akpoghalu akpogha—nkpogha—nkpogho—Nkpor {this is the supposed sequence of transformation and adulteration of the name}).

Nkpor is made up of five villages named after the children of Dimudeke: Isiome(Umusiome village), Ngwu(Isingwu village), Ububa(Ububa village), Nwafor(Amafor village) and Mgbachu. The igwe (king) traditionally comes from umusiome village(because they are the 'eldest'). Umusiome village consists of nine kindreds, each named after a single principal ancestor. Three of these kindreds are descendants of the sons of the first king of Nkpor. The descendants of Ezeonwu the first son, hold the 'ofor nwa di okpala' and therefore cannot be kings, but they crown the sons of Arinze, the middle son, who are the kings. The descendants of Ezekwem, the youngest son, sit near the king as trustworthy assistants and advisors. For this reason only the descendants of Arinze can be kings in Nkpor. It is noteworthy that these kindreds who are descendants of the first king cannot inter-marry. Akuzo is one of the sons of Umusiome. The people of Nkpor though known in ancient times as fierce warriors, from which they derived the envious name 'obodo dike' (the land of the brave), are peace-loving people.

All About Oraukwu History

There are two stories pertaining to the origin of Oraukwu people. The rust version says that the land Oraukwu was originally known as Ohokwu. The name actually belongs to an individual called Ohokwu, a hunter and an adventurist, who migrated from the great Nri kingdom to the present site of Oraukwu around the year 1583 AD.

This great man, together with his household, initially settled at a place called Edeomu at Uruamada village. After a little while, he left Edeomu and came up to Otta. He built his Obi at Otta. An Iroko tree stands on the spot where he built his house and that Iroko tree still exist to this day. Ohokwu originally has eight sons according to some sources. The eldest son was Otta. The names of his children according to the order of seniority are:- * Otta * Nkwelle * Ezennaja * Irukwelekor * Amaeze * Dim-Ubana * Urua-Amada * Ibenabo
The first wife of Ohokwu gave birth to Otta and Amaeze. It is necessary to state that the original name of Amaeze was Eze. Ohokwu built a house for Eze at the present site of Amaeze village. The route leading to the house was being called Ama Nwa Eze. Overtime, due to the need for ease of pronunciation, the "nwa' became silent and the name was called Amaeze. The meaning hasn't changed. The palpable togetherness that exist between Amaeze and Otta villages especially during the crises that engulfed Oraukwu after the civil war can be explained on the fact that they were born of the same mother. The same scenario is applicable to Ezennaja and UruaAmada. In fact, there were formerly called Amada Akanabo meaning "the two hands of Amada". It also seems that Nkwelle and Dim-Ubana also sucked the same breast and they behave like brothers too. Ibenabo and Irukwelekor are born of the same woman and they used to bear the name Ebenesi. The possibility of Ohokwu having a female child has not been established. In Otta village, the eldest of the kindreds is the Ottaeke. Ottaeke is the first son of Otta who is the son of Ohokwu. Together with other sons of Otta, they make up Otta village. This kindred maintains the Obi of Ohokwu. Genealogically, the family of Peter Udoezeani is the Isiani of Oraukwu. His family is the Okpala (the first son ofOhokwu) He is the head of the Ezeani society, a society whose duty it is to crown the Igwe. They are the kingmakers. And in matters of tradition, they are consulted. Infact, they, not the Igwe in Council have the final say in such matters. His father crowned Igwe Samuel Abor, and on his father's death, he crowned Igwe Onyeka and Igwe Emeka Ogbunude. The credibility of this historical account is hinged on the fact that he is the source. In law, he can testify as an expert witness. The second version says that there is no person called Ohokwu. The proponent of this version says that It was a young hunter called Eke who migrated from Agukwu Nri and settled at the present Otta village together with his family. His first son was named Otta. According to this source, that was how Ottaeke kindred derived its name-Otta being the name of the first son and Eke his surname. This version also states that Ohokwu was originally called Ohaukwu which reflects the destiny of the early settlers. The two versions agree on the fact that Otta village is the eldest of the villages and that Ottaeke kindred holds the Ofor of Oraukwu. They also agree that most of the villages are direct descendants of the first settler. The account concerning the seniority of the villages is debatable. Some sources say that the seniority order of the villages may not actually be based on who was born first. Otta, the eldest village, is situated in Enuoha. The second village according to the order of seniority which is Nkwelle, is located in Uruani. The third village Ezennaja is in Enuoha while Irukwelekor is in Uruani. The same goes for other remaining villages. There is a lot of wisdom in this political arrangement. It reduces rancour and bad blood to the barest minimum especially when it comes to sharing of political positions.

The Nigerian nation will do well to learn from this ancient wisdom in her bid for a more perfect and just union. Be that as it may, it is never in doubt that Otta remains the eldest of the villages. This is a generally accepted position without fear of contradiction. However, in any society, there are people who migrate and settle in another community for several factors. Oraukwu is not an exception. Some group of people migrated to Oraukwu and eventually mixed up with the original owners of the land. Such families can be found in every village. In Ezennaja, there is a kindred that bear the name of Umuohinta. Umuohi happens to be the name of a small community that have a shared boundary with Oraukwu. A boundary dispute later ensued and they teamed up with Neni to fight Oraukwu. The case, is still a subject of litigation even now. The Umuohinta kindred must have joined Oraukwu hundreds of years ago. Today, they have formed an integral part ofOraukwu community. Another kindred bear the name of Umuakpaka. According to the oldest man in this kindred Chief Martin Nnolim (Okwulora),the family migrated from Abacha. Their great grandfather Akpaka Onyilenyi who was a powerful medicine man, was hired by the people of Oraukwu to prepare a war medicine for them. After a successful execution of the war, he settled at the present Nkwo square and established his family there. Overtime, they became an integral part of the town. His art as a renowned medicine man also enhanced his status and he rendered a lot of services to Oraukwu in those days.   In Ibenabo Village, there is a kindred with the name Umuagulu. Oral tradition also pointed to the fact that some other families came from Ohaofia. Today in Ibenabo village, there is a god called habba. Its forest is still as it were in Ibenabo village. The origin ofhabba is Agulu. It can be deduced that they came with the god and established it here in Oraukwu among them. In Amaeze village, some of the families came from Ozu except the Umuatu who are the kola breakers whenever all Amaeze people gather together. Some families in Dim-Ubama have another ancestral origin.Tn the days of yore, they used to celebrate the Diji Ohi ceremony, a feast that is peculiar to that village. During the festival, nobody from any other village can visit Dim Ubana village. This village recorded a great loss of lives in an ancient war with the people of Alor because Alor warriors invaded the village on the day they were celebrating the Diji Ohi festival. No other village could help them. That explains their small number.   Within Oraukwu today, there are areas of land called the following names. Ozu, Owa, Igbolo, Ovolo, Ohofia, Mgbawa-Okili. Each of them was a small indepdent town. During the reign of terror made possible by Abam/Ohaofia worries, when slave trade was at its peak, some of them had their people captured and sold into slavery, their houses vandalized and their communities scattered. Ohaofia people lived where Oraukwu Girls Secondary School is now sited. There were mainly slave dealers who migrated from place to place. Some of them eventually joined the Oraukwu community and were warmly accepted. Some others left the place when enormous pressure was mounted on them due to their inhuman activities. Oraukwu and Ozu lived peacefully and had everything in common without exception. After the death of their grandparents, this tradition of communal sharing was maintained by their successors. They had common market places, feasts, ceremonies, and other observances. They were really living in brotherly peace and harmony. Like I had already stated, a land tussle that reared its ugly head in recent times made the community to team up with Neni against Oraukwu. Friends became enemies. Till this day, the matter is still a subject of litigation. Oraukwu's peace was also disturbed by the deadly attacks of her neighboring towns mainly from Owa and Ohofia towns. The Owa people were those who dug up dead bodies for consumption. Thus when a person died, his people had to keep watch over the grave for eight consecutive days to allow the corpse to decompse. A proverb had been developed which portrayed Owa people's singular quest for dead bodies warning that “Anaghi egosi Owa ini Ozu". (Nobody show the Owa people a grave) The Owa people were later driven out by Abam warriors. They also suffered persecution from Abatete, Neni and even Oraukwu people due to their strange life style. Some of them who escaped such "military" onslaught took refuge in Amada and Amaeze villages. Some families who settled in Oraukwu in the olden days were osu (outcast). The term is used for people who dedicated themselves to the deities for protection. Some were driven away from their original communities and they came to Oraukwu and took solace in some deities like Nwocha and Idemobi. Because of the hospitality of the Oraukwu people, they were allowed to establish themselves and even own lands. Today, they are part and parcel of the community. It can be said without fear of contradiction that the town of Oraukwu is an amalgam of settlers and indigenous people. THE METAMORPHOSIS OF THE NAME OHOKWU TO ORAUKWU When the white men "invaded" the Igboland with their brand of government and religion, Oraukwu was one of such towns that were heavily influenced by the "strange practices" of the white men. Such influences came by way of western education and western civilization. The people of Oraukwu embraced it both with hands. A lot of them sent their children to school. Some others took to trading and migrated to the then Otu Nkwo Onitsha for Abada trade. Many of them became highly successful. Some others travelled to Enugu and became coal miners. Others joined rice farmers in Abakaliki and established rice fields. The increase in the number of the educated people in the town led to the formation of Oraukwu Progressive Union OPU. The large presence of the newly educated young men and women who joined this group culminated into an intellectual gymnastics and brainstorming on how to fashion out a better name for the town. Examples were made of some neighbouring towns who had their names changed by their people as a way of projecting a better reflection of who they are. Such towns include Awka-Etiti formerly known as Awka Nkakwu, Igboukwu formerly known as Igbo, Ekwulumrnili formerly known as Ekwuluatulu, and Mbaukwu formerly known as N namkpu. The group, after a careful consideration of some select names, finally settled for ORAUKWU, THE TOWN OF THE GREAT. This was under the effective leadership of Raphael Udechukwu as the OPU President. Before the change and even after it, the people of the town have lived up to this name. IGBO CALENDAR WITH PARTICULAR REFERENCE TO ORAUKWU For so long, the Blackman has been painted by the Western Press as someone without an organized way of doing, as a savage and barbarian plucking fruits from trees like Monkeys before the coming of the 'MESSIANIC WHITE MEN'. But the truth is that the African traditional society had a very organized system of life. Oraukwu, like every other Igbo traditional society, had her own calendar. We had our own system of counting time before the advent of colonization and western civilization. The Cock's crow announces the dawn of a new day. Again, another way of determining the time of the day is by gauging the shadow. When the shadow is below the feet, it shows that half of the day has passed. The coming of darkness in the night following the setting of the sun indicates the end of the day. Four market days make up a week. Those four days are given the names of Eke, Orie, Afor and Nkwo. Seven weeks which is equivalent to twenty eight days make up a month. This is called "IZUU ASAA". Thirteen months make a year. A close look at the Gregorian calendar shows some striking similarities with the Igbo traditional Calendar. Gregorian calendar: 7 days x 4 weeks = 28 days = 1 month. Igbo calendar: 4 days x 7 weeks =28 days = 1 month. Gregorian calendar: 52 weeks of7 days = 364 days = 1 year. Igbo calendar: 91 weeks of 4 days = 364 days = 1 year. The four day and seven-day weeks show amazing coincidence. A close look at the Gregorian calendar in its natural stage, coinciding with the natural order, shows that it operates within the frame work of the numbers four and seven as is the case in the Igbo four day week. The names of the days have their roots in the mythology of the kingdom ofNri. Eri; the sky descended founder of the Nri kingdom, had gone on to break the mystery of time and on his journey he had saluted and counted the four days by the names of the spirits that governed them, hence the names of the spirits Eke, Orie, Afo and Nkwo became those of the days of the week.

All About Ojoto History

The name Ojoto is derived from Ojo and Oto – Ojoto two brothers. One (Ojo) is now a village while the other Oto is a family in Ire, Ojoto. The founder of Ojoto, OGBUA DIJI (renowned farmer) is believed to have migrated from NRI with his two brothers, ALOJUM and ADIKE. ALOJUM the eldest founded ALOR while ADIKE the youngest founded OBOSI. This must have been about five centuries.

Ogbus Diji’s first son IFITE later called EZIEKE, settled in his father’s domain – EZIEKE, while the other sons of his wives moved away from Ezieke to found the six villages of Ojoto. One of the villages EZEMA is believed to have migrated from UKE. Umueke in Ibusa,Igbouzo (Delta state) and Umudim in Nnewi are said to be founded by one of the sons of Ojoto. Ojoto now the headquarters of Idemili South Local Government is divided into two halves by the Idemili River which runs from Oraukwu to the estuary, the River Niger, passing through Alor, Uke, Nnobi, Ojoto, Umuoji, and Obosi.

Ojoto Uno and Obofia each has four villages. The villages comprising Ojoto Uno are Ezieke, Ojo, Ire, and Umuchem. The Obofia villages are Enugo, Ndiabo, Umuezema and Ezema.

The Order of seniority is as follows:
1. Ezieke 2. Ojor 3. Enugo 4. Ire 5. Ndiabor 6. Umuchem 7. Umuezema 8. Ezema
Symbol: The Oji Ojoto which lived in Ezieke best symbolized Ojoto. It had two main branches, each with four sub – branches. Oji Ogbuadiji fell down in 1948 and was given a funeral by the eight villages of Ojoto. Ogbaudiji is one of the Cardinal deities in Ojoto. The shrine is at Ezieke. The Chief Priest is from Uruowelle family.
The Headship of Ojoto; Ezieke village is the head of all the eight Villages of Ojoto. In Ezieke, this headship is located in Umuonyia family. Whoever is at the head of Umuonyia holds the ‘Ofo’ Ojoto. The present holder is Chief Augustine Obidiwe, also the seat of justice is located at Oye Ezieke. Serious decisions and traditional rites are performed by all eight villages on this ground. The fathers of Ojoto ordained Okwuajana as a place of justice. The one for Umuonyia is located at Oye Ezieke and is often used by all when assembled although, all villages have their shrines and Okwu-Ajana.
Geographical Location; Ojoto is bounded on the North by Umuoji, on the East by Uke, on the South by Nnobi, partly Nnewi and Ichi and on the West by Oba. The old Onitsha-Nnobi and Onitsha-Oba-Nnewi roads pass on either side of Ojoto. Ojoto has important road links with these neighboring towns for carrying out commercial, social and cultural activities. These activities have endured over the years and are even waxing stronger. Ojoto-Obofia is therefore rather on the West of Ojoto-Uno.
Ojoto – Uno Obofia
Ezieke Enugo
Ojo Ndiabo
Ire Umuezema
Umuchem Ezema

All About Ogidi great Son, Chinua Achebe

Chinua Achebe was a prominent Igbo writer, famous for his novels describing the effects of Western customs and values on traditional African society. Achebe's knack for satire and his keen ear for spoken language have made him one of the most highly esteemed African writers in English.

Chinua Achebe, a native of Ogidi in Anambra State Nigeria, is the son of a teacher in a missionary school. His parents, though they installed in him many of the values of their traditional Igbo culture, were devout evangelical In 1944 Achebe attended Government College in Umuahia. He later attended the University College of Ibadan, where he studied English, history and theology. At the university Achebe rejected his British name and took his indigenous name Chinua. In 1953 he graduated with a BA. Before joining the Nigerian Broadcasting Company in Lagos in 1954 he traveled in Africa and America, and worked for a short time as a teacher. In the 1960s he was the director of External Services in charge of the Voice of Nigeria.
During the Nigerian Civil War (1967-70) Achebe was in the Biafran government service, and then taught at US and Nigerian universities. Achebe's writings from this period reflect his deep personal disappointment with what Nigeria became since independence.
He subsequently taught at various universities in Nigeria and the United States. Achebe wrote his first novel, Things Fall Apart (1958), partly in response to what he saw as inaccurate characterizations of Africa and Africans by British authors. The book describes the effects on Ibo society of the arrival of European colonizers and missionaries in the late 1800s.
Achebe's later novels No Longer at Ease (1960), Arrow of God (1964), A Man of the People (1966), and Anthills of the Savannah (1987) are set in Africa and describe the struggles of the African people to free themselves from European political influences. During Nigeria's tumultuous political period of the late 1960s and early 1970s, Achebe became politically active. Most of his literary works of this time address Nigeria's internal conflict (see Nigeria, Federal Republic of: Civil War). These books include the volumes of poetry Beware, Soul Brother (1971) and Christmas in Biafra (1973), the short-story collection Girls at War (1972), and the children's book How the Leopard Got His Claws (1972).
In 1971 Achebe helped to found the influential literary magazine Okike. His other writings include the essay collections Morning Yet on Creation Day (1975), which he later expanded under the title Hopes and Impediments (1988); and The Trouble with Nigeria (1983).
In 1990 Achebe was paralyzed from the waist down as the result of a serious car accident. Despite the setback however, he remained active and has continued writing and publishing.  In 2007 Achebe won the Man Booker International Prize for fiction.
Achebe died on 21 March 2013 in Boston, Massachusetts, United States.

All About Ogidi History

Ogidi is an Igbo town, the headquarters of Idemili North Local Government area, Anambra State, Nigeria. It has an estimated population of 70,000 and has as its neighbours Abatete, Ṅkpọr, Ụmụnnachị, Ụmụoji, Ogbụnike and Ụmụdiọka. Ogidi is best known for its mid-July annual Nwafor Festival, an 11-day festival in July that takes place after cultivation of yams and included prayers for a good season. It usually starts on the first Friday of the month.

The town is the birthplace of Chinua Achebe. Other attractions include the famous Iyi-Enu Hospital and Aforigwe market.

Nwafor Ogidi Festival.

Nwafor Festival is a major cultural celebration in Ogidi and Ogbunike communities of Anambra State. Within the same period, other neigbouring towns such as Umunya also celebrate Isigwu, while Umudioka people celebrate Nkpukpa. Performed after the cultivation of yam to mark the beginning of a resting period, Nwafor takes a period of 11 days, starting from the first Friday (Afor) in the month of July and for the next 10 days.

It marks the end of the planting season. It is a transitional period after the planting, because by August and September, harvesting of yam starts.

Unlike other festival dates that could be altered, Nwafor has a fixed date well known to the Ogidi People.

The festival is a time of joy for the people as they came together in love and unity in honour of their forefathers and to offer prayers to God for a successful season ahead.
The Nwafor festival is believed to unite the people of Ogidi.

In preparation for the festival the people in the community sanitize their environment to enable the free flow of the event and in readiness to welcome all the indigenes of Ogidi returning home for the festival. A few days to the festival, on Thursday precisely the Orie market day, ceremonial masquerades perform the traditional dance around the community, setting the tone for the main event. There is also the induction of new initiates into the masquerade group. That is for young boys of around 10 years of age. And when he gets initiated, it's assumed that he has come of age; and so he will be present if there is a family meeting.

The highpoint is usually on Sunday when the people gather at the community halls to say prayers and thanks God for a successful cultivation period and also pray for a large harvest of the New Yam.

This festival is very important so much so that there's a popular saying in local parlance that an Ogidi man should not be outside when Nwafor is being celebrated. This clearly points to the importance of the feast to people of Ogidi.

Ogidi Landmarks: IyiEnu Hospital.

In an earlier study of Iyi-Enu Hospital (1907-1982), it was noted that the hospital had its early beginning in the Church Missionary Society's (CMC) Niger Medical Mission at Ozalla, Onitsha, where the mission carried out a ministry of healing through tending the sick, the suffering and the dying (Dike Ibemesi, 1982).

About 1890, through the efforts of Rev. Henry Dobinson and his former vicar, the Rev. F. N. Eden, money was raised and medicines collected abroad, for the starting of a formal medical work among parishioners in and around Onitsha . This was the origin of the Niger Mission Medical Services.

In fact, Rev. Dobinson and another missionary, Rev. P. A. Benneth actually began dispensary work on a small scale in a dilapidated mud building built by the first Bishop of the Niger Territories, the Right Reverend Samuel Adjai Crowther, who had lived there himself. Not long afterwards, a nurse Miss Taylor joined the mission as the only medical staff. By 1893, another nurse, Miss Maxwell arrived to beef up the medical team.

Dispensaries were held twice a week, for several hours in the morning in a small shelter without walls. A somewhat better dispensary was erected in 1897. On the two dispensary days, patients began to arrive before 6.30am . Activities started with a short divine service and treatment given until 1.00pm . These clinics recorded up to 135 patients in the morning.

In 1897 Rev. Henry Dobinson (now an Archdeacon) suddenly died of dysentery while on a pastoral visit to Asaba, and in 1898, a fund was raised to erect a small hospital as a memorial to honour him. The Onitsha Medical Mission was put on top list of recognized medical missions of the CMS. As more funds were received, the hospital services improved. For instance in 1898 when Dr. Clayton was appointed to be in charge of the medical work, the old compound was transformed into a twelve bed medical centre with two of the bungalows as hospital wards one for men and the other for women. Dr. Clayton stayed for only two years, and Miss Maxwell also resigned about the same time.

However, the medical work was carried on by Miss Mary Elms, a Nursing Sister who had had her nursing training in Shefield England in both general and Midwifery. Miss Elms arrived Onitsha in September, 1901. There was a great need to finance the medical centre which was growing in lips and bounds. That necessitated the introduction of a small fee for treatment. Miss Elms thereafter started a very elementary training of a few non-literate Igbo girls as nurses. It was with these girls and one or two male assistants that Miss Elims carried on the tedious and over-demanding work at the medical centre.

ESTABLISHMENT OF IYI-ENU HOSPITAL

By 1907, the services provided at the centre were found to be inadequate for the increasing work. Since there was no room for expansion, the centre was consequently transferred that same year to an old CMS Mission compound at Iyi-Enu, eight kilometers (five miles) east of Onitsha on the Onitsha/Enugu road (Dike Ibemesi, 1982,:3). The mission station there had been started about 1896/97 as a training college for boys-an embryo theological college, which was later moved in 1903 to the present site at St. Paul 's College, Awka.

It will be recalled that on the removal of the theological college, the mission compound had been occupied by the Onitsha Girl's Boarding School, which was then transferred out from Onitsha . But soon the girl's School, fast developing under the leadership of Miss Edith Warner, was offered still more suitable site, up on a hill in a secluded spot in Ogbunike called Ugwu—Ogba (Hill Cave), in 1906; and by now it was known as St. Monica's School.

The following year, 1907, the medical centre at Onitsha moved in to occupy the CMS Mission Compound at Iyi-Enu vacated by St. Monica's School. Necessary approval for the transfer was granted by the London Committee of the CMS and Dr. A.E. Druit who arrived the same year, was appointed on its present site, and continued its services straight away as a medical institution.

All About Obosi history

Obosi is a town in Idemili North Local Government Area, Anambra State, Nigeria, West Africa. Obosi is located in the Southeastern part of Nigeria. There are various accounts of the origin of Obosi. OCA does not claim any superior knowledge of the history, the history contained here are as understood through review of various research reports reported by others.

A man named Adike was the first to settle at the place now known as Obosi town. His wife was Akwugo. Adike was the youngest of three sons of Nri. The three sons of Nri, in their order of birth, are Alor, Ojoto and Adike. As they grew up the three brothers lived together in Alor town. Later Ojoto and Adike moved to the present Ojoto town and settled there. Adike was a hunter and farmer. A hunting expedition took Adike to the present Obosi which was a thick forest. Adike was impressed by the abundance of hunting game in the area that he decided to settle there. He went to Ojoto and brought his wife with him back to Obosi town. As he tried to build a mud house, the house kept falling when the mud dried up. Due to the difficulty of building a house with the mud, Adike called his new found home Obosi (meaning land with mud or sand that falls apart).
Adike and his wife had two sons namely Oba (first son) and Okodu (the second son). Oba married and had a Son who married and had three sons namely Okpala (first son), Ezeana (second son) and Okpo (third son). Okodu, Adike’s second son, married and had three sons namely Nnebo (first son), Uru (second son) and Owulebe (third son). Nnebo married and had two sons Ota (first son) and Ire (second son). Uru married and had one son Umuru. Owulebe married and had three sons Mmakwum (first son), Uruowulu (second son) and Ugamuma (third son). Therefore, Adike had two sons, four grandchildren and nine great grandchildren. Adike’s nine great grandchildren form the then Obosi town and were referred to as Obosi Ebo Itenani.

Adike’ great grandchildren in order of seniority by birth are Okpala, Ezeana, Okpo, Ota, Ire, Umuru, Mmakwum, Uruowulu and Ugamuma. Historians indicated that one King of Obosi (Igwe Messa 2) decreed that during first harvest, all the yams in the head of the barn (isimkpa) of every Obosi farmer will be given to the King. Farmers put their best harvests in the head of the barn hence the king would get the best of the yams. One Umuru farmer put his best yams in the tails of the ban (odumkpa) and his lesser yams in the head of the barn. The king noticed the change and ordered his men to get the best yams from the tail of the barn. The Umuru farmer protested the King’s conduct of taking yams from odumkpa rather than from the isimkpa. In his anger, the Umuru farmer killed the King. The other great grandchildren engaged Umuru in a war to avenge the murder of the King. Four out of the nine great grandchildren died in the Umuru war. Those that died are Okpala, Ezeana, Okpo and Umuru. The surviving five great grandchildren namely Ota, Ire, Mmakwum, Uruowulu and Ugamuma formed the five villages that comprise Obosi town presently. Descendants of Umuru were exiled because of the abomination their brother committed by killing a King. When Umuru descendants left Obosi, their properties were taken as spoils of war and their land shared among the surviving great grandchildren of Adike and their descendants. Umuru land is currently known as Little Wood Estate in Obosi.

Ito-Ogbo in Obosi.
Every three years Obosi town will celebrate birthday for all Obosi people who are between ages 80 through 82 years old. These Octogenarians are celebrated for longevity. Their families, villages and the entire town gather to celebrate with the Octogenarians. The King of Obosi issues a certificate of merit to each Octogenarian. After the ceremony each male Octogenarian will be given a red cap (hat) and bestowed the title of Ogbueshi. The female Octogenarians would be given red scarf and bestowed the title of Ogbueshi Nwanyi. The Octogenarians who are Christians will go to church after the celebration to thank God for long life and good health. The Non-Christians would go to Eke Market to pay homage to the Eke deity.

All About Oba History

Oba is a town in Idemili south local government area Anambra state of Nigeria. Oba lies between Kilometers 8 and 15 southeast of Onitsha on the Ontisha-Owerri Federal highway of Nigeria.
Two other major highways: the old Oba -Nnewi-Ozubulu road and the new Oba-Nnewi-Okigwe road converge in Oba. Oba is strategically located on the roads to Western states and six of the Eastern states of Nigeria; Anambra, Imo, Abia, Rivers, Aka-Ibom and Cross- River.

Oba is bound in the North and northwest by the Idemili River- across which lie the villages of Umuoji, Nkpor and Obosi in Idemili north Local Government Area (LGA). To the west of Oba lies a stretch of swamp, which drains into the River Niger. This strech of Swamp land is know as Ose and bothers Odepke and Ifite-Olu in Ogbaru LGA. It is bound in the South by the Ekulo stream beyond which lie Akwu-Ukwu and Oraifite, in Ekwusigo LGA. Oba shares a common boundry with villages of Ojoto to the East and Ichi to the Southeast. Oba is one of the towns that make up the idemili-South LGA of Anambra State in Southeast Nigeria.
Oba has an estimated population of over 40,000 people based the data from the 1991 Nigerian national Census. Oba is currently experiencing a huge influx of immigrant due in part to its strategic positioning and new urban status.
Oba is made up of nine villages- Urueze, Umu-ogali, Isu, Okuzu, Umueze (Formerly Ogwugwu), Aboime, Ifite (formerly Ogboenwe), Aboji and
Ezele.Oba history trace back to Oba Ezechidebelu Okehi as the man from whom Oba town descended. Oba Okehi had two nine sons, each of which is the progenitor of the village named after him. Beyond the history Oba Okehi, little is known. There are two prevailing legends regarding the parentage and origin of Oba Okehi. One has it that a giant bird gave birth to Oba Okehi and another holds that the giant bird brought Oba Okehi to the present settlement without parental claim.Oba is renowned for it fresh palm wine production. There are two major variations of wine produced in Oba. They are Nkwu- produced from palm trees grown in-land and Ngwo- produced from palms grown in the wetlands. The wines of Oba are known across the country as "Ife-di-n'Oba".

Oba is also known for rich educational heritage. It is home to Merchants of Light School, one of the oldest and most respected high schools in Igboland. Oba also produced the second University graduate in all of Igboland after the late Dr. Alvan Ikoku, in the person of Chief Dr. Enoch Ifediora Oli, the first Ide -Oba. Dr. Oli established Eastern Nigeria's privately owned High School, Merchants of Light School in 1946. Oba has four major High Schools - Merchants of Light, Girls' secondary school, A science High school and a privately owned High School There are 20 Primary schools and one tertiary vocational institution, Gruntvig Institute that is partly funded through Danish government aid program. At present, Gruntvig Institute offers degrees of the Delta State University in specialty courses.
Oba is gradually transforming into an international market city. Currently, there is a modern market built through community effort. A new international market is under construction. The project is being funded by three market associations: Electronic spare parts, Electronics sets & appliances
and General Electric goods is nearing completion. The Government of Anambra State is also funding the construction of yet another international market in Oba.
Up until 1977, Oba was governed by Oba Progressive Union, OPU. In 1977, when Nigerian government recognized the office traditional rulers, Oba people installed their first traditional ruler. Igwe, Eze-Okpoko is the traditional title of the spiritual, cultural and political leader. HRH Igwe Peter C. Ezenwa is the first is first Eze-Okpoko of Oba. He was been on the throne since its establishment in 1977. Together with his cabinet and the OPU, they form the administrators and Oba governing body.

Omenala Igbo (Igbo Tradition) - Article by Prince Martin Uchechukwu

Omenala Igbo bụ asụsụ Igbo, efe/akwa Igbo, ma nke a na-awa awa ma nke a na-ama ama n’ukwu, okpu anyị na-eko n’isi, mkpara anyị na-eji n’aka, ọla anyị na-agba n’aka ma ọ bụ n’ụkwụ, ihe ọlụ anyị na-anya n’olu, akpụkpọ ụkwụo anyị na-agba n’ụkwụ ma ọ bụ ụkwụ nkịtị anyị na-agba. Ihe ndi a bụ omenala Igbo.

Ihe oriri Igbo na-eri bụkwa omenala Igbo: ụkwa, akị, akpụ, garị, ụtara, azụ ndụ, azụ ọkpọ, sungu, okporoko, ayịya, mangala, anụ ewu, anụ nchị, ọkụkọ Igbo na ọkụkọ agịrịkọlchọ, anụ nama, anụ ele, anụ awala, anụ ọgazị, akwa ọgazị na akwa ọkụkọ, kanda, isi ewu ngwọngwọ pepesupu, ofe olugbu, ofe ụgụ, ofe ọhara, ofe nsara, ofe ọkwụrụ, aṅara, ọjị, ose ọjị, ube, ọpọpọ, akị, akwụ, ụdara, kashu, mmịmị, ụkpaka/ụgba, achịkwụagba, bụ omenala Igbo.

Ọfọ na ogu bụ ekpere anyị na Chineke Igbo ji ekwurịkọta okwu, ma ndị nna nna anyị ha ma ndị nne nne anyị ha bụ ndị anyị na-agọ ọfọ ka ha were ọfọ anyị che Chukwu ụmụ Igbo n’ihu kwa ụbọchị nile. Ihe nile Igbo na-atụ n’aka na nke ha na-ese na akwụkwọ, na nke ha na-akpụ dị ka ụzụ na ite, bụ omenala Igbo. Ihe ndị a bụ ihe jikọrọ ụmụ Igbo bụ Igbo ọnụ. Ha nwere ebe a na-amụta ihe ndị bụ ụmụ Igbo kwesiri ịna-eme na ihe a na-asọ nsọ. Ezi na ụlọ bụ ụlọ akwụkwọ anyị nọ site na akụkọ ifo, ka anyị na amụta ihe bụ omenala Igbo na ihe bụ omenaelu. Na mbara ka ọha na eze na-agbakọ were ma iwu ihe ala na-asọ nsọ, na otu a ga-esi rie onye mere ihe ala na-asọ nsọ nha. A na-ada onye merụrụ ala Igbo nha. A na-eri onye ahụ iwu, iji me ka ọ ghara ime ya ọzọ.
Igbo na-eti mmanwụ were eje iri ndị dara iwu obodo nra! Ndị na-ese okwu nwere usoro ndị okenye họpụtara ha ji emezi ya bụ okwu, na onye ukwu na onye nta ga-eme n’ude. Ndị okenye nwere ụzọ ha si ekpebi ikpe ka udo dị na-erighị ngo. Maka na o metụta imi, o metụtala ọnụ. Nwanyị na di ya na-ese okwu, ndị okenye mara onye ikpe mara, marakwa ụzọ ha ga-esi tinye okwu ahụ ọnụ ka di na nwunye ya laa be ha ga birikwa n’udo.
Ndị na-azọ ala, ndị okenye nwere osisi ogirishi e ji amata okere ala. Ha bakwa agba aka ebe onye nwe ya bụ ala, na onye na-akọ ji na-ede na yabụ ala. Ha makwa ndị ha na ha gbara obi/ ha makwa ndị ha na ha na-akpa okere ala.
Ihe ndị a na-eme ka esemụ okwu ghara ịba ka ọnya bara mmadụ na ọkpa na-anaghị ala ala. A nakwa agba ndị mmadụ iyi ma ha na-esi agụgọ na ihe ekwuru abụghị ka o siri me.
E nwekwara usoro e ji alụ di na nwayị n’omenala Igbo. Ịgba njụ, ịpa mmanya ngwụọ na ọjị, ka jụa ese nwanyị nwoke chọrọ ịlụ. E nwere ụzọ ịpa mmanya. E nwere abọ ji ole eji alụ nwanyị. E nwekwara ụzọ e si ele ọmụgwụọ ma nwanyị mụọ nwa. E nwere usoro e si aga mgba erụ. E nwere ụzọ e si amụ ọlụ aka, na afọ ole onye na-amụ ọlụ aka ga-anọ tupu e duo ya ụlọ, ka ọ gazịa zụba ahịa nke ya. E nwekwara ụzọ e si agwa onye onye ya nwụrụ okwu maka ka aghara ili ozu abụo. A na-ezipụ ndị okenye mara ihe ka ha je ya bụ ozi.
Igbo nwekwara ụzọ e si akwa ozu. Igbo nwekwara oge nwanyị na-erumkpe kwesiri irucha mkpe. Ọ dịghị ihe kọrọ akọ n’omenala Igbo. Igbo kwetara na ihe ọ ga-abụ e me gị ọ gaghị adị gị mma, ka ị gharakwa ime ya onye ọzọ.
Omenala Igbo gbagidere ụkwụ n’eziokwu, egbe bere ugo bere nke sị na ibe ya agaghị ebe ka nku kwa ya n’ike. Omenala Igbo bụ eziokwu bụ ndụ. Ụmụ Igbo bụ ụmụ Chukwu, kpọm kwem! Ị kwere na nke a?

Source: Prince Martin Uchechukwu on Facebook

All About Eziowelle great Son, Cardinal Arinze as He Celebrated 50 years as a Bishop in 2015

Cardinal Arinze: Celebrating 50 years as a Bishop
By Emmanuel Ojeifo.

I grew up as a little boy hearing so much about Cardinal Francis Arinze, the second Nigerian bishop so elevated to the distinguished rank of the most senior churchmen in the Catholic world. The first was Dominic Cardinal Ekandem who was made a Cardinal in 1976 by Pope Paul VI. Cardinal Ekandem was born in 1917 in Ibiono, and became a priest of Calabar in 1947. He was the first black Catholic Bishop of West Africa and the youngest in all of Africa at the time, having been made bishop in 1954 at 37. He eventually became the first Catholic bishop of Abuja in 1981, after the creation of the new Federal Capital Territory in 1976, where he worked tirelessly for the spread of the Gospel. He died on 24 November 1995 and his remains interred in the Catholic Pro-Cathedral of Our Lady Queen of Nigeria, Garki.

When Arinze was made a Cardinal on May 25, 1985, I had 13 more days left to stay in my mother’s womb. I was born on June 7, 1985, so I grew up hearing so much about this great prelate who was bringing honour and glory to fatherland. Arinze was born in the famous town of Eziowelle in Eastern Nigeria on November 1, 1932. As a convert from African Traditional Religion (ATR), Father Michael Tansi baptized him on his ninth birthday in 1941. Through the effort of Cardinal Arinze, Pope John Paul II beatified the pious Father Tansi during his second visit to Nigeria in March 1998.
Arinze’s desire to be a Catholic priest was initially opposed by his father, but seeing his zeal and determination he encouraged him. His parents later became Christians too. Arinze studied Philosophy at All Hallows Seminary in Onitsha, and went on to study Theology in Rome. He was ordained a priest in Rome on November 23, 1958 and earned his doctorate in sacred theology with full distinction in 1960, at the age of 28. His doctoral thesis was on “Ibo Sacrifice as an Introduction to the Catechesis of the Holy Mass.” This later became a much-referenced book, Sacrifice in Ibo Religion published in 1970. On his return to Nigeria, Arinze taught philosophy, logic and liturgy at Bigard Memorial Seminary, Enugu, from where he was appointed regional secretary for Catholic Education in the whole of Eastern Nigeria. He had earlier earned a Diploma in Education from the London Institute of Education in 1964.
When he was made a bishop in August 1965 at the age of 32 he was the youngest Roman Catholic bishop in the world. He was coadjutor to the Archbishop of Onitsha at the time. He attended the final session of the Second Vatican Council in 1965, the single largest gathering of church leaders in the 20th century, along with the 45-year-old Karol Wojtyla, Archbishop of Krakow, who went on to become Pope John Paul II. After the death of Charles Heerey, the Irish missionary Archbishop of Onitsha, Arinze became Archbishop of Onitsha in June 1967, thus becoming the first native African to head his diocese. He had scarcely settled into his new office when the Nigerian Civil War broke out. As a result of the war he had to flee Onitsha and to live as a refugee in Adazi and later in Amichi, for the three years of the war. However, in spite of his refugee status, he worked tirelessly for refugees, displaced persons, the sick and the hungry, offering support to priests and religious, and giving hope to his people. With the help of foreign missionaries, he supervised what one relief worker called “the most effective and efficient distributions of relief materials in history”. He was only 38 years old at the time the war ended in 1970, and continued to live through the aftermath of the war with his people.

Obviously impressed by Arinze’s stellar accomplishments at a time of national crisis, Pope John Paul II in 1979 called Arinze to Rome and made him the head of the Vatican Secretariat for Non-Christians, which later became the Pontifical Council for Interreligious Dialogue. It was in this office that Arinze became a global celebrity, touring the world and forging bonds of peace, unity and goodwill with people of all faiths. On 25 May 1985, Pope John Paul II handed the red biretta to Francis Arinze at a public consistory in Rome, well attended by many people from Onitsha and the whole of Eastern Nigeria. Arinze worked tirelessly as the Catholic Church’s paragon of interfaith dialogue from 1979 until 2002 when Pope John Paul II tapped him to head the Vatican Congregation for Divine Worship and the Discipline of the Sacraments, thus making him the fourth highest ranking figure in the Catholic Church.
As a right-hand man of John Paul II, a prolific writer and articulate public speaker, Cardinal Arinze enjoyed great renown in a Church that commandeered 1.2 billion members across the globe. At the 2005 conclave that produced Pope Benedict XVI, many people expected to witness the making of the first black pope. Such is the portrait of a man who has brought fame, honour and glory to Nigeria. He is without doubt the greatest living Nigerian Catholic superstar prelate. Even though he has been in Rome since 1979, Arinze has never been cut off from his Eziowelle culture and traditions. When I visited his cardinalatial apartment in Rome in July 2014 I saw first-hand the greatness and the humility, the intelligence and the versatility of one of the living legends of Catholic faith and history in the 21st century. As he celebrates half a century of being a Bishop, we can only wish him health and strength.
I don’t know how many million Catholics there are in Nigeria, but very few of us will enjoy the full range of spiritual, intellectual, literary and linguistic gifts that God has bestowed upon Francis Cardinal Arinze.

Written by; Emmanuel Ojeifo 2015.

All About Ideani History

Ideani was formerly a village in Alor. It obtained autonomous status in 1970 following the Biafra-Nigeria civil war. Ideani comprises seven villages: Urueze, Umuduba, Nsokwe, Umuru, Oko, Uruechem Akama and Nkpazueziama. It was ruled in the colonial period by British-appointed regents.

Chiefs Ezenwanne Obianyo and Onyido Uwaezuoke governed Ideani and parts of Alor. Ideanians, as indigenes are known, held joint meetings with Alor indigenes in townships. This brotherly relationship soured when Ideanians demanded that funds raised by the association be of mutual benefit to both Alor and Ideani. They started seeking secession from Alor due to this perceived marginalization. In the 1930s, young Ideanians in Enugu called for a boycott of the Alor/Ideani meetings. Ideani Development Union (IDU) was formed and Chief Geoffrey Anazodo Mezue was elected the first IDU President, a post he held for almost 30 years.

After the regent chiefs, Ideanians went without a chief until 1977 when Chief Humphrey Okoye was crowned Eze Oranyelu I of Ideani. He ruled until his last Ofala in 2015. A replacement Igwe had not been appointed as of 2017.
Economy

A wide range of professions are represented among Ideani, including subsistence farmers, traders, factory and government workers, teachers and many others.
Religion

Ideanians are mostly Christians. A small proportion practices traditional religion. Places of worship include St. Paul Catholic Church, Immanuel Anglican Church, St. Simon Anglican Church.

Ideani Community School, popularly known as Opiegbe. It is a Co-Educational (Boys & Girls) secondary school. There are 2 main primary schools owned by Missionaries, these are Central School Ideani and St. Paul's Primary School. Ideani.

Ideani Health Center provides primary care health services to the Ideani and Uke population.

The local festivals are: New Yam Festival, Uzo Iyi and Ufie Ji Oku.