Culture And History Of Olokoro People 1x442v

CULTURE AND HISTORY OF OLOKORO PEOPLE

Paul Okamnaonu Nwaogu

Copyright © 2016 by Paul Okamnaonu Nwaogu.

Library of Congress Control Number: 2016910308 ISBN: Hardcover 978-1-5245-1243-9 Softcover 978-1-5245-1242-2 eBook 978-1-5245-1241-5

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Rev. date: 06/24/2016

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CONTENTS

Acknowledgments

Preface

Chapter 1 Culture and History

Settlement

Olokoro Children

Occupation of the People

Types of Houses Built in the Community

Religion

Functions of These Deities

Market Squares

Chapter 2 Culture and Cultural Identity

Greeting: Classical

Village Organization

Men’s Cultural Activities

Okonko Society

Demarcation of Farmlands in the Community

Izo Ahia (Display of Masquerades)

Iri Ji

Igba Ekpe

Igba Oro

Iwa Oji (Breaking of Kola Nut)

Egwuriegwu (Soccer)

Igba Mgba (Wrestling)

Burying of Umbilical Cord

Chapter 3 Women and Cultural Identity

Soup Preparation

Cookbook Vocabulary

Ivo Ama

Mmayi Isa Nwa

Oṅonwa Ukwu Ceremony

Women’s Organizations and Participation in Development

Chapter 4 Olokoro: Historical Perspective

Antiquity to 1938

1939-1966: Olokoro Clan Progressive Union (OU)

Olokoro Youth League

Eze J. J. Ogbulafor, Uvuoma I of Olokoro

Olokoro Development Committee: 1967-1984

Elected Government: 1985-1990

Olokoro Development Union (ODU)

Names of Chieftaincy Title Awardees

April 1990- to Date

Town Union Presidents and Other Personalities at a Glance

Eze J. J. Ogbulafor, Uvuoma I of Olokoro

Other Important Personalities

Chapter 5 Development of Education

Secondary Schools

Michael Okpara University of Agriculture, Umudike

Chapter 6 Network of Paved Roads

Chapter 7 Olokoro: Thrust into State and National Politics

Prelude to 1983 General Elections in Olokoro

Situation Report on Political Parties and Candidates

Contestants

Contestants

People Who Have Held Political Office in the Community

Vision for the Future

Chapter 8 Proverbs Prevalent in the Community

Chapter 9 Quotable Quotes

Chapter 10 Some Narratives: Read and Ruminate

Reconciliation: A Two-Way Affair

Existential Decision

Paradoxical Intention

Solomon’s Philosophy of “ It on”

A Case of Infidelity!

Reincarnation: An Analogy

The Owl (Ikwighikwi) and the Praying Mantis (Ngolongol)

Aims, Objectives, and Functions of the Various Olokoro Groupings

The Effect of the Activities of the Vaious Groups on Olokoro Community

Recommendations on the Various Olokoro Groupings

General Guidelines for Groupings

ODU and Ezinwanne Dina Mbe at Enugu

Olokoro Development Committee and Olokoro Community Union Lagos

Olokoro Uvuoma

References

ACKNOWLEDGMENTS

The completion of this book project was done with the cooperation of certain individuals in the community. My gratitude goes to various people who, at different periods, helped in fishing out the correct names of the people associated with Oro organization in Olokoro. Mr. M. U. Edoh willingly accompanied me during the research trips I made to corroborate the names I had collected. In this respect, Mr. Lambert Nnanne Atu from Amizi and Mr. Samuel Ogbonna from Amangwo were of immense help. Also of great assistance was the intelligence provided by Mr. Ugwaka Okpechi of Itaja Amaegbu in respect of active Oro from Itaja Village. In trying to generate the succession sequence of the principal actors in the istration of Olokoro Clan Progressive Union (OU), these people helped in this regard: Chief B. O. Oriaku, Chief I. O. Ndukwe, and His Royal Highness Eze Silva N. Ubani. I thank them very much. Mr. Kelechi Nwaogu helped in reading through the manuscript preparatory to engaging a publisher for publication. Finally, I thank the almighty God for giving me the health and resilience to carry out this project to its conclusion.

PREFACE

This is a book about Olokoro, our community. The is not comprehensive, but it forms an important beginning (as other s before it) in the formal and permanent documentation of the history, culture, and the way of life of our people and their achievements. The community has grown from a point where its government has transformed from a mere disparate village to a level where a unified election dominates the process. The community is made up of diverse population with different ideological orientations that should be harnessed for the development of the community. His Royal Highness Eze J. J. Ogbulafor, Uvuoma I of Olokoro, took development of the community seriously as well as extolled the culture. The present dispensation of having many Ezes in Olokoro will lead to progress if properly harnessed by all and sundry. My vision for Olokoro in this regard is articulated in my autobiography (Nwaogu 2015, 175). Olokoro community belongs to us all, and denizens should feel free to contribute ideas that will move our community forward. Perceptive readers are welcome, and this includes sharing of comments, suggestions, and insights that will broaden our minds toward the achievement of a unified, progressive, and respectable community.

Professor P. O. Nwaogu, KSM

CULTURE AND HISTORY OF OLOKORO PEOPLE

CHAPTER ONE

Culture and History

These two should be regarded as two sides of the same coin. It is difficult to disentangle them, but in as much as one stands distinct from the other, it also complements it. The birth of an individual has both cultural and historical significance in the life of the person. It seems that history begins to build from the cultural imperatives of the accident of birth. Even though culture and history complement each other, in reality there is a subtle variation between the two concepts. History in fact builds on culture. According to http://www.differencebetween.com/difference-between-history-and-culture/, ‘history deals with the growth of a particular country or land. Culture deals with interests shown by the people of the particular country or land. Although it is true that both the words, history and culture are different in purport, yet both are needed together to build a strong nation. History is a chronological record of important and public events. In fact it is a study of past events especially human affairs. History relates to a systematic or critical of past events that took place in a country. Culture would convey the sense of art or creativity that appeals to the human mind. Culture has to do with intellectual achievements of man. Culture relates to customs followed by civilization’.

Settlement

Olokoro Uvuoma, as a community, occupies a geographical location southeast of Umuahia, the capital of Abia State. It is bounded on the north by Ibeku community, east by Oboro in Ikwuano Local Government Area, west by Ubakala, and on the south by Umuodochie community in Ngwa land.

Tradition has it that Uvuoma, the ancestral father of Olokoro, arrived at this location during the great wave of migrations that characterized the African continent and, especially, the movement of wandering Hebrews from Egypt who refused to follow Moses back to the Promised Land. This movement of the Hebrews southward from Egypt resulted in the establishment of Kush Civilization in the Upper Nile Valley between 800 BC and AD 300. Later migrations from Kush moved southward, branching off to the east to form some elements of the peoples of Uganda and Kenya, and others moved westward, reaching and forming the bulk of the Igbo in their present-day location in eastern part of Nigeria (Nwaogu 1983). That our ancestral father arrived here has been accepted, and that he, Uvuoma, settled at Ahiaukwu, where his first son called Olokoro was born, is a fact of history. There is an important cultural tree called Mkwaa at Ahiaukwu market that has a historical and religious significance with the settlement of Uvuoma. For centuries the tree has been seen as a sort of deity and revered by the inhabitants. Sacrifices were offered to it for the protection of the people.

Figure 1.

Mkwaa tree at Ahiaukwu Market

Olokoro Children

Olokoro had three sons—Towe, Epe, and Azu—and their descendants later formed the nucleus of the fifteen villages that make up Olokoro Community. The community is divided into three based on the names of the sons of Olokoro in seniority order: Umutowe (i.e., sons of Towe) are Umuoparaozara, Amuzu, Itaja, Avonkwu, Agbama, Itu, and Okwu. It is to be noted here that Umuoparaozara and Amuzu have some affinity as Itu and Okwu have abiding kinship. Epe consists of Umudere, Umuajata, Amizi, Amangwo, and Umuntu. Azu is the name of the son and iyi is an epithet describing that Azu lives after crossing a stream (Azuiyi). This community is made up of Umuobia, Amakama, and UmuIbeji later called Old Umuahia. The total constituent villages are fifteen.

Amuzu has disengaged the political and kinship relationship with Umuoparaozara. Why and how it came about is not a subject of this narrative. Now Itaja and Amuzu have politically ed together to become a community, opting to take the name Umutowe instead of Itaja/Amuzu autonomous community. This name Umutowe that Itaja and Amuzu have assumed, is incongruous. We know that Towe has seven sons already known, but for Itaja and Amuzu, instead of answering their names (Itaja/Amuzu autonomous community), they decided to acquire the universal name meant for the seven villages to itself is a move that defies logic and sound judgement.

It has been noted that under the new name and dispensation, in which the new Umutowe autonomous community is asserting itself, it assumes the proportion of corrupting Olokoro history by claiming that “the present day Umutowe autonomous community consists therefore, of the following seven villages: Umuelile, Obuohia, Abomiri, Umuope, Elugwu, Umuaroko, and Umuosimiri consequently in the Umutowe autonomous community of today, Itaja and Amuzu villages must form a unifying force to progress and develop together” (address undated) delivered (in late December 2015, 2) by Chief Professor Emeritus Dr. Chijioke C. Nwosu titled “Umutowe and Its Development.” Where

is Amuzu in the scheme of things in the new community configuration, except that Amuzu is a hanger-on? However, it has to be stressed that at the beginning of the address, the professor’s of Olokoro villages as epitomized by the three sons—Towe, Epe, and Azu—was correct. His “new Umutowe community” should have taken the name Itaja/Amuzu autonomous community. Therefore, any name that detracts from this leads to falsification of Olokoro history within the context of other Umutowe villages. If the new Umutowe autonomous community is allowed to stand, let this forecast be ed that two hundred years from now, Itaja’s different hamlets will claim to be the authentic sons of Towe. The move and name are misnomer, and they have to be corrected and stopped immediately.

Occupation of the People

The community is inhabited by hardworking Igbo people who right from the beginning had cordial relations with people living in contiguous neighbouring communities. They were farmers, traders, and craftsmen like blacksmiths, carvers, weavers, and producers of musical instruments like ubo (guitar) and other musical drums.

The men are engaged in farming that follows the rhythm of five-year fallow system or less than this cycle because of lack of farmlands. On a piece of land, many crops were planted like yams, cassava, beans, maize, and melon. This type of agricultural system is known as intercropping. The purpose is to produce a lot of yield on a given piece of land. Men competed among themselves on who should be able to build more than one barn and completely stock them with different types of yams. Assorted yam species were produced such as ji oku, mbee, mvula, ji-ibibi, agwoku, ji ocha, ogbajuru avo, ji ngwerete, etc.

The barns were built in a place communally selected outside the area of habitation. This was done to forestall a situation where dubious people would claim unnecessary credit for having more than one barn. This goes to reinforce what our people say, “Onye ugha na ezi oba ya mgbe Umunna ya anoghi nso” (meaning that a liar shows his barn when close relations are not present). It was unheard of that these barns were ever visited by thieves. No, they remained sacred, sort of.

At present, things have changed. Only a few people are farmers in the villages. The cultivated yams are no longer available due to neglect and the people’s disinterest in farming. Urbanization has taken its toll on the farmlands through extension of the peripheries of Umuahia Township for development purposes. Michael Okpara University of Agriculture has acquired the people’s farmlands

that stretch from where the university is located at Umudike, moving southeast and enveloping all the community’s farmlands that are close to our boundary with Ngwa people. The presence of the National Root Crops Research Institute, Umudike and the National Cereal Research Institute, Amakama-Olokoro has contributed immensely in depleting the farmlands of the community. In addition, the people have abandoned the cultivation of palm trees and cocoa trees that fetched a lot of money during the colonial days.

Majority of the women are engaged in distant trading. Most of the markets are in faraway places like Nbawsi, Umunwanwa, Ubakala, Ahia Eke, Nnughu, Ndoru, Ibere, Ariam, across the Imo River to Orieagu. Trekking was the only means by which these markets were reached in the past. Today these markets can be reached using combi bus or taxi. Women grew different species of cocoyam in the past, but these cocoyams seem to be disappearing fast.

Hunting. There are two sides to hunting—as an occupation and as a hobby or pastime. In the past, different animals were hunted for their meat and for their hides (used as mats for sleeping or making of drums used for music production). Hunters did a lot to check the menace of wild animals on cultivated crops. This was the case when elephants destroyed people’s crops. There was a time a rare species of lion (called kwura) killed domesticated animals like goats and dogs. Some human beings were attacked by these wild animals while engaging in productive work in their farms. Hunters checked the chaos dished out to the community by these animals through regular expeditions to the farmlands of the community. Nowadays hunters have to obtain hunting permit from the government before entering the bush to hunt wild animals—whose delicacy is referred to as bushmeat, very much liked by the people.

Types of Houses Built in the Community

From the beginning of the settlement era, the people built very simple houses using sticks and mud for the walls. These houses were long and rectangular in shape, with the roofs made of bamboos and then covered with mats made from raffia palm fronds.

These raffia palms thrived along watercourses found near farmlands located far away from settlement areas, they were also grown in upland environments. The life of raffia palms could be described as aquatic since they survive in both environments. It is from these raffia palms that palm wine is tapped.

When the mud walls dried, they were plastered with red or black mud for the house to look attractive and habitable. Mud houses are good for the tropical climate because they keep the interiors cool during hot weather. The number of rooms in the house depended on the number of people that would occupy the house. Each family had a compound that was usually protected with walls. These walls helped keep out intruders. Within this compound, there was a house for the head of the household and one for the wife and children. If the head of the household was polygamous, each wife would have her own house. Under this polygamous marriage situation, wives were assigned days in the week that they would see their husband as well as knew when it would be each person’s turn to provide him food. As for a monogamous marriage, the menu is different. There was no schedule; the wife knew it was her duty to give her husband food as well as provide for the children. In of visit, there was no steadfast rule. Each person had a right to visit the other in times of need. That was why our people say, “If a husband does not to visit the wife, the wife can equally to go to the husband.” There was a scenario that played out under this dispensation. One day a husband left his house to visit his pregnant wife with the intention to sleep overnight. On arrival, he noticed that the wife’s behavior was strange, and this would abort his real intention for his visit, which was sex. After watching for some time and realizing that his intention would not be actualized,

it dawned on him that what the wife was experiencing were signs of labor. He left immediately for the native midwife’s home and told her that his wife was under labor. This man left and almost immediately the midwife arrived with her assistants, and the man was asked to retire to his own house. This he did to wait for the outcome. Just as he was about to sleep, he had a knock on his door, and a person shouted his name and said, “Ihe oma emela oo, owo woo.” It was the native midwife, knocking and alerting the man about the safe delivery of his wife. The husband rushed out to the wife’s house to see the newborn baby boy. When he arrived, and under the joyful mood, he stretched his hand for the boy’s hand, took it, shook it a little bit, and said, “Enyi Nnana, ama mu na gi ezutaa.” Indeed the father and the boy nearly met each other!

In each room in all the dwelling houses found in the compound, there was a bed made of beaten mud (plastered with an instrument called mmuma). This bed was raised about half a foot from the floor. The name of this type of bed was mkpukpu, and it was built to slope slightly from the point where the head would rest downward to accommodate the trunk and the legs. Below this mkpukpu was a fireplace for warming the house and the body during cold weather, especially during the rainy season and during a spell of cold period called harmattan that occurs between late November and February. At that time, our people used to sleep on mkpukpu. They rarely suffered from backache, but later another brand of bed called mkpokoro surfaced. It was seen as a modernized type of bed since it is higher than the low mkpukpu, and this mkpokoro was made of raffia and bamboo that used four strong sticks to the four corners of the bed. The middle of the bed was of bamboo fragments, sewn together to be able to carry a person’s body.

As time ed, mattresses were made from jute bags (empty stock fish bags). Grasses were used to stuff these bags. The use of these mattresses attracted bedbugs (alakampa) that sucked people’s blood. The menace of this bug became worrisome because all campaigns made to eradicate the bug by putting the beddings in the sun together with killing the bugs on sight did not produce any appreciable result. Later the use of hot water did help to eradicate the bugs, but as time ed, they became resistant to hot water. This was due to the advice that the adult bugs gave to the young ones according to our mythology: “Unu tuo

jughujugh, ihe di oku ga aju oyi” (meaning that the young ones should stop panicking because what is hot will soon be cold). This was an encouragement to resist the new method of killing these bugs. The reasoning of these older bugs was correct because as soon the hot water is poured out, its heat is eventually dissipated by its with the air. When later, insecticides became available, the bug was finally eliminated. Hardly will the bug be found now in the community. This is true! (Obu eziokwu.)

Later, carpenter-made wooden beds replaced mkpokoro. The romance with wooden beds did not last since Vono beds called spring beds replaced the wooden beds. Today people use wooden beds for their therapeutic effects on the body. Spring beds made of iron have been abandoned because they helped people develop and exacerbate waist pains.

In the house belonging to the head of the family, there were usually two rooms. One was the parlor and the other was regarded as the inner room where the man slept as well as the place he kept important belongings. In the parlor, as in the inner house, mkpukpu as a place for lying down was built. In the parlor, a small type of mkpukpu was built around the remaining corners for purposes of sitting down. When visitors arrived, they were asked to sit down on the extended mkpukpu that were covered with mats or animal skins.

Today the traditional oblong-thatched houses have been replaced. It is very uncommon to see thatched houses in the community. In certain places, people disguise the identity of these traditional houses by replacing the roof with corrugated iron sheets and plastering these houses in such way that they look like ones built with bricks. However, modern structures built with cement blocks and covered with long corrugated iron sheets (long-span sheets) are seen everywhere in the community.

Religion

This stands for the worship of a supreme God who created all humans and all other creatures on earth and in the universe. Our people are monotheists since they proclaim the existence of one God. This God is called Chukwu or Chineke, but universally, he is regarded as Obasi di na elu or Chukwu onye okike. The use of Obasi di na elu signifies that this almighty God is living above us in the sky or in the heavens. God is also referred to as Chukwu onye okike to connote the fact that he is the creator of all things in and on earth and in the heavens. Our people believe that God created the universe and that he has power over all things within it. We employ his help and guidance in everything we do. He is omnipotent, omniscient, and omnipresent. These are God’s enduring qualities, and we recognize, extol, and honor them.

However, there are other deities that are associated with helping people in specific areas. One such deity is Ahia-njoku known for protecting people during planting season (against vagaries in weather conditions), helping in producing bumper crops, ensuring good health for family , etc. Indeed, it is known as family god.

There were other deities that the community at the beginning of time immemorial allowed villages to acquire and look after. Edoh (2015, 18) mentioned that villages that acquired specific deities in their territories. These are reproduced below in alphabetical order.

Figure 2. Names of deities in Olokoro

S/N 1. 2. 3. 4. 5. 6. 7. 8. 9. 10

Name of deity Afor Ala Ukwu Olokoro Ala Umutowe Anyamara Anyanwu Ekwensu Kamalu Kamalu Mgbokoro Uwara-miri

Village of domicile Itaja Obizi Umuoparaozara Agbama Itu Isielu Umunlulu Mgbedala Umuajata Amuzu Okwu Amizi

Functions of These Deities

Each of the deities performed a specific duty in the lives of the people where it resided. It helped remind residents that commission of dreaded crimes warranted due punishment, including death. People guarded against breaking taboos, and this made community living very tolerable. If a person killed another person, he had committed a sin against the deity called Ala, and it was the responsibility of the people where the deity was domiciled (especially the chief priest of the deity) to ensure that the land was properly cleansed through offering sacrifices for atonement to take place. It was the duty of the murderer to provide what the deity demanded in order to placate the deity so as to avoid probable consequences to be visited on the offender now or in the future. Kamalu was the god of thunder, and therefore, if a person was struck by thunder or he fell from a tree and died, it was the belief that such a person had offended the god of thunder. The burial of the affected person was performed by those in charge of Kamalu, and in such a situation, the deceased might forfeit all his belongings to the deity.

Market Day’s Observance in the Community

The cycle of life in the community depends on the day of the week. There are four days that make one week in Igbo calendar. However in the community, each village or a set of villages respects a day for certain activities like village meetings, general cleanliness of the village, harvesting of cassava, honoring the day when it falls on a Sunday known as Sunday market day, etc. The market days observed in the community are eight since the four normal days are split into two—ukwu (big) and nta (small). These are the following:

1. Afoukwu

2. Afonta (Afoibeji)

3. Nkwoukwu 5. Ekeukwu 7. Orieukwu

4. Nkwonta 6. Ekenta (Ekenwoha) 8. Orienta (Oriete)

Figure 3. Names of week days in Olokoro

For market day observance purposes in Olokoro, the days are attached rotationally from left to right (anticlockwise) to the following villages concerned:

1. Afoukwu—Avonkwu, Amuzu, Itaja, Itu, Umuobia and Umuoparaozara 2. Nkwoukwu—Umuobu Umuajata, Umuohiri Umuajata 3. Ekeukwu—not observed in the community because it is associated with evil. Burial ceremony is never done on Ekeukwu day except if the person is known to be evil. 4. Oriete—Amakama (onumara ano-Obizi, Umuokoroukwu, Umuanga, Mkpuke) 5. Afonta—(Afoibeji)-Old Umuahia, and Amakama (onumara ano) (Umubioko, Umuelem, Umuigwe and Ihe) 6. Nkwonta—Agbama 7. Ekenta—(Ekenwoha)-Umuajata (remaining onumara, Ekerifeze, Umudu, Umumba); Amizi, Amangwo, Umudere and Umuntu 8. Orieukwu—Okwu

Sunday market days were observed seriously before Chief J. N. Oleka became the president of Olokoro Clan Progressive Union. People visited relations during such Sunday market days. Relations carried pots of wine to friends and acquaintances on such Sunday market days if one could afford them; otherwise, one could go for a visit to talk about how one has been dealing with the world (living) or how the world has been dealing with him or her. The traditional soup is served, and it costs a lot of money to prepare. Sunday market day celebration was not only for guest, but it was for the hosts as well. The principle was that as the guests came and ate, the hosts should also eat as well—meaning that as the

guests go home with protruding stomachs, the hosts will see them off with protruding stomachs also. Visiting relations helped families to introduce new generations to extended families in other villages. At the peak of these celebrations, people started removing neighbors’ cassava and other belongings in order to celebrate the Sunday. A lot of misbehaviors became rampant, and reports went to the attention of Olokoro Clan Progressive Union. Under Chief J. N. Oleka’s presidency, the observance of Sunday market day in all the villages was proscribed by the union. That injunction holds till today.

Market Squares

Some villages have market squares. However, the two famous markets in the community were Ahiaukwu and Afoibeji. These two were known widely, and they were attended by people from faraway places like Ibeku, Oboro, Uzuakoli, Ariam, Ngwa, Umunwanwa, Bende, etc. What may be regard as local markets also existed. These are Ekenwoha, Mbarama Okwu, Nkwomiri, Mgbarigba, Ebo, and Ahia-ama Amakama. It would be stressed that Afoibeji stood first among the markets in Umuahia and could be compared to Ahia, Ndoru, Nbawsi, etc. Its importance diminished after a quarrel between Olokoro and Umuibeji that led to the withdrawal of for the market by Olokoro people. At the heydays of the market, this saying was common: “Afoibeji afughi ndi ngwuzo oto oburu ndi no odu” (One scarcely sees those standing up talk less of those sitting down). That shows how the market attracted traders during the peak of its existence before its decline. Ahiaukwu market still exists today.

CHAPTER TWO

Culture and Cultural Identity

Culture is described as the way of life of any identifiable people that is concerned with language, dress, ideas, worldview, deity, stories, education, ceremonies that initiate people to manhood and womanhood, and interactions with the environment as well as ensuring good relations with neighbors. Culture denotes the personality of an individual. Our people have very rich culture that distinguishes us from our neighbors. In the past, houses were built of mud and thatched roofs, but today, these traditional houses have been replaced with cement blocks or burned bricks and the roofs made of corrugated iron sheets. The method of land cultivation has changed. In the past, simple hoes were used in making mounds that made yields not comparable with labor. Making of ridges in the farms is an improvement from the use of mounds for crop production. The use of fertilizers for crop cultivation is in vogue today, and it has helped farmers produce better yields than before.

Greeting: Classical

Mmama. Eyaa nwam. Idikwa mma? Kwam. This illustrated greeting is one that comes from the younger person to the senior. However, when two seniors meet, their greeting is usually prolonged. It begins with Ndewo or Ibola chi and moves on to inquire about each person’s welfare, and then it goes on to involve asking about the well-being of a child or children (nwachirikpo/umunchirikpo or umurima/umuntakiri) and the family in general. This is a greeting that is holistic, inclusive, and extensive, and it is termed ogba ekele in the community. If two known adults’ greetings fail to involve spending some time, be assured that something is wrong with the interaction. There are emotions and feelings attached to a classical greeting. Contrast this with the greeting in the Western world, which begins with hi, and the reply is hi. This does not show any emotional attachment, and it does demonstrate, in majority of cases, that the greeting is ephemeral. Our people are now seen to be more interested in the foreign culture of saying good morning than perpetuating our classical greeting. With time, this classical greeting will be phased out. As a people, we have the moral obligation to defend what belongs to us, our culture.

Olokoro’s slant of Igbo language as illustrated above in our greeting is fighting a war of survival pitched against inroads made by other foreign dialects existing in other contiguous communities. We should not allow our spoken dialect to die, but in written scripts, central Igbo should dominate.

Village Organization

Village organization among the menfolk was based on age-grade system that recognized healthy competition as an acceptable way of life. Getting titles like ochi abuo in the village depended on riches brought about by visible hard work. The age-grade or Ogbo system was formed according to when people were born. The question of birth certificate did not come into use during the age-grade period, for birth registration was a long way off. The farming season was used commonly in identifying people born at the same period. Ogbo system ensured seniority and respect for people in the community as well as enthroned healthy competition as to which ogbo would contribute more toward the development of the community. The elders’ eyes were open to observe this. Other cultural institutions like Ekpe, Okonko, and Mboko existed. They were in use to foster fraternity, brotherly love, and homogeneity among as well as ensuring the perpetuation of desirable cultural imperatives.

Men’s Cultural Activities

In the villages, there are cultural activities that are for men, and there are some that women play exclusive roles in their celebrations. Igba ekpe is a typical example where males and females participate tly during its festivity. The celebration of Izo Ahia as it was performed in 2016 marked a welcome radical change in that it allowed young boys and girls to participate in dancing during Izo Ahia ceremonies at Ahiaukwu market. There are other cultural activities that are meant for men.

Okonko Society

Okonko society, one of the most recognized and prominent socialcultural organizations in Igboland, is acknowledged in our community. The system is well diffused widely in the former Eastern Region. Initiation of new demands fulfilling certain rites and demands. To become a real member, one has to be taken to the stream to be washed clean. This process can be described as a type of cultural baptism that ensures the total cleanliness of the person in body and soul; this initiation will affect his entire behavior positively and will ensure his loyalty in the conduct of the affairs of the community. When the washing at the stream is over, the new member is adorned in a sparkling-white tailed shirt and jioji cloth and a cap (okpu egwurugwu) on his head. He is accompanied back to the village, being protected from the rays of the sun with an open umbrella by a member coming behind him in a gleeful mood. Other follow the umbrella member in a single file, wearing the accepted regalia. dance to the tune of “Kogom” produced by the acknowledged Okonko drummers.

Merriment and rejoicing take over as soon as this new member reaches the village square with the booming of gunshots to announce the arrival at the village square that has a hall called Obu-Ama. Part of this obu ama houses okonko paraphernalia while the main hall is often used for settlement of cases, important village discussions, and entertainment purposes. The merriment and jubilation happening in the village square shows that a male denizen has become a member of a revered society.

In Olokoro community, Okonko society wields a lot of power and influence among the people. People respect its social tradition of seniority in the organization. Disputes bordering on land cases are the majority of cases referred to this society simply because in the past Okonko society was known to have shown impartiality in the handling of land cases, but today it seems some of the organization have lost touch with the past and have been

corrupted by the unscrupulous fast lifestyle of making money through unethical practices. In the past, its judicial functions based on land arbitration were second to none in the land. Today everybody respects the authority of omu (yellow tender palm fronds). When a recognized Okonko official hangs the omu visibly on a disputed land, this means that none of the disputants or parties to the land case would enter the land until the problem is adjudicated by the organization.

Demarcation of Farmlands in the Community

Ownership of landed property helps to shore up prestige and integrity of a resident in the community. In the olden days, one of the preconditions needed before a woman accepted a suitor was to find out if the family possessed land for farming. This was important because no family would allow its daughter to marry into a family where farming was not a major occupation. As a result, demarcation of farmlands was done to ensure that there was no encroachment on neighbor’s land during cultivation period or during building of houses.

In Igboland certain designated shrubs or trees have been used to separate boundaries. The live trees used are okoroko, okpokirinyagha, and odu, also called emume mboko. In lands close to dwelling homes, people at times use bitter leaf stem (olugbu) to demarcate land boundaries for its dual purposes— boundary demarcation as well as for its leaves that serve as vegetable during soup preparation. Some people even use akatikpo for this purpose. It has been unheard of that the iroko (orji) tree is in the list of shrubs or trees that s that purpose. However, a situation arose in 2016 when a neighbor who shares boundary with me at Okpula (Azu-Oba to be specific) sold his piece of land to a buyer who paid money without ascertaining the correct boundary of the land he was buying. When I confronted the buyer, he told me and other neighbors present that the boundary ran from a certain cut-down kola nut tree to a cutdown (now sprouting) iroko tree. Before our people, I made it abundantly clear that within Igboland (Iroko) orji tree is never used for boundary demarcation. Orji tree uses its root for propagation and therefore it springs up anywhere in the environment.

Izo Ahia (Display of Masquerades)

This is a ceremony that is exclusive to men in the past, and this event happens once in a while (it involves age of many years) after the different villages have agreed on a date. This is a day of exhibiting different masquerades (ubu) from different villages at Ahiaukwu market. Each village is known for its unique masquerade(s) that it displays. Some of their names are itirimiri, atu, nnaebu, akatakpaa, owowo, oghonu, nwandalala, kpa kpa kpa, etc.

On this day men wear traditional loincloth called jioji and a cap or headgear known as okpu egwurugwu and white T-shirts. The masquerade is accompanied by young and elderly men who move around with agility and dance to the tune of the music from the drummers that escalate “Kogom pitch”—to which the masquerade takes the utmost part in dancing. Accompanying the drummers and the masquerade are of Okonko society. of this group are much-respected of the village. They are referred to as ezumezu, people of honor and respect. The booming of guns is used to announce the arrival of masquerades in the market as well as alerting spectators to behave during the entire movement of masquerades and their entourage around the market square.

2016 Izo Ahia celebration. There were some changes observed in this year’s event. This augurs well for the cultural event. Restrictions of filming and taking pictures were significantly lifted. This is a way of perpetuating and preserving the cultural activity. Young girls and boys were allowed to play significant roles in dancing during the movement of masquerades around the market square. Kogom is a signal tune that marked the beginning of dancing and merriment for the masquerades. The inclusion and the permission of boys and girls to take part in this year’s celebration marked a genuine transformation for the expansion of the cultural base of the ceremony. It was significant indeed to see special masquerades help in bringing order among the excited new entrants to the celebration.

There were two days the event took place this year—March 12 and March 19, 2016. As usual before the arrival of the anticipated day, the public was sufficiently educated and warned about unruly behavior that would attract sanction and punishment. Within the market environment, traders were told to remove their tables along the path the masquerades would use for its movement round the market. Olokoro Okonko society did a lot to highlight the importance of this year’s celebration. The association solicited for in the form of donations that helped it plan and execute the celebration to its taste. Its visits to selected Olokorans was very colourful; usually appeared in one attire that displayed the wearing of loincloth called jioji, white shirt or white T-shirts with a head cover called okpu egwurugwu.

First day of celebration (March 12, 2016). This was a market-free day. The market was closed for the event. Tables usually seem littered everywhere throughout the market were nowhere to be seen. They had been carefully parked at different points and sheds in the market. The Olokoro hall premises and its surroundings were swept and kept sparklingly clean. Inside the walled enclosure, canopies were displayed and chairs were placed under them for merriment purposes. The first day of the event attracted Olokoro dignitaries as well as other dignitaries and spectators from neighboring communities. People who were welcomed at the Olokoro hall premises were entertained heavily with kola nuts, palm wine (called tombo or palmie), beef, beer, soft and hot drinks of assorted brands, etc.

Second day of celebration (March 19, 2016). This day saw the outings of different and diverse types of masquerades that took origin from the different villages. The show or presentation of masquerades was orderly done in such a way that each village knew in advance when it would be its turn to showcase the masquerade(s) that had made the village famous over the years. There were no ugly incidences recorded during the carnival; everybody feasted his/her eyes beyond normality.

Iri Ji

This is a yearly ceremony that marks the period when families give thanks to the god of yam (Ahianjoku) for helping them reap bumper yam crops. Yam harvesting begins around the month of July through August. The main iri ji ceremony begins on any Afoukwu market day that falls on the fifteenth of August or between the fifteenth and the twenty-first of August each year. Before 1960 (coronation of Royal Highness Eze J. J. Ogbulafor as Uvuoma 1 of Olokoro), each male head of a family thanked God for protecting his family and his crops against extreme weather conditions, and giving him bumper harvests. For families that could afford it, a rooster was killed as a sort of thanksgiving, usually done in the morning of the universally agreed date. The yam deity known as Ahianjoku was ed.

After the coronation, the ceremony became a bit centralized at the Eze’s compound without compromising that done at the disparate family level. Afoukwu iri ji is a day of great rejoicing for all denizens of Olokoro. As one wakes up that morning, what one hears is the sound of guns coming from all corners of the community. In the afternoon, according to the wishes of each village, there is a gathering of middle-aged youths aimed at merrymaking in the form of Igba Ekpe at the village square. This ceremony will be described later. However, the Afoukwu iri ji is a memorable day for all people of the community. The women play their own part by sweeping early in the morning all corners of the hamlet or compound, the road leading to the general village square on this day of Afoukwu iri ji. The traditional soup is prepared on that day (to be described later). This is because friends and relations outside the community might visit to feast with their relations. To be prepared for iri ji, one has to buy raffia palm wine (mmayi ngwo), kola nuts (oji), and prepare okwa ose usually used for chewing oji or eating beef or chicken. Since okwa ose is usually sweet, people like to finish it quickly by dipping their hands or using the spoon to remove the delicacy. To avoid its depletion, a lot of pepper is used in its preparation to deter people from making frequent trips to the okwa (wooden bowl). In spite of this, people whose mouths have been conditioned do not worry

about the pepper in the wooden bowl.

Igba Ekpe

Ekpe as a jovial, entertaining, and “free for all masquerade” performs during iri ji festival or at any other time chosen by the community as a special time to display the dance. It is free for all because males and females take active part during the display of ekpe. During demonstration, there are different performers like drummers, singers, the masquerade (ekpe), and one who guides the ekpe. The guide is an intelligent person who knows his lyrics that come out from his mouth to help energize and embolden the ekpe.

The selection of one to act as ekpe is an action that is performed with the eyes of the community open. This is because ekpe has to dance beautifully as well as be able to decapitate the head of a goat in one swoop with a knife. The ekpe that fails to cut off the head of the goat brings disgrace to himself, his family, and the community. The aura of disgrace lasts for as long as time can tell. Therefore, it takes a lengthy time for community elders to agree on who should be honoured with such a responsibility. In most cases, the villagers make recourse to history to find out which kindred have produced such a person in the past. It is believed that such a feat runs in families. Another point of dissension is on who sharpens the knife for the occasion. Not everybody does the job even though as males we know how to sharpen knives for many domestic chores like harvesting the ripened palm bunches, but for the one to be used by ekpe, an expert is engaged for that business. There is always an aura of apprehension and uncertainty among the folks until the ekpe performs his job with precision. To do this, the ekpe has to be alert as soon as the goat is brought out in the square. He is first offered the knife by the person who sharpened it. He accepts it with boldness and seriousness that shows that he is ready to do the job of decapitation. He dances and performs some maneuvers that really shows he is ready for his job. However the person holding the goat and the fodder must read the mood of the ekpe before offering the fodder to the goat with the intention of helping the goat elongate its neck. This is the critical period of the ceremony for the ekpe, the goat, and the teeming crowd.

As soon as the goat makes the attempt to eat the grass, the ekpe moves like lightening toward the goat, raises his knife, and cuts off the head of the goat. When this happens, there is jubilation and celebration galore throughout the community. But if the opposite happens (i.e., ekpe fails to cut off the head of the goat due to poor judgment, it is known as igbu mkpughuli) the situation that turns the celebration into mourning and reverses the atmosphere in the community to that of a graveyard. The bystanders and spectators run to different directions for their lives because the ekpe might turn hostile and attack the spectators because of the shame caused by his inability to perform his job. Girls take part during igba ekpe festivities. They tie loincloth around their waists, carry and wave sticks in the air that have white handkerchiefs tied to them. They wave them as they dance and run around in gleeful mood.

Igba Oro

Before the advent of colonialism and the establishment of British judicial system in Olokoro, our people had ways of keeping law and order in the community. Our people recognized that a well-ordered and disciplined society helped in its advancement socially, militarily, morally, politically, as well as familial coherence, and avoidance of collusion with established taboos. Certain misbehaviors like harvesting neighbor’s cassava, breaking into people’s homes, pregnancy outside wedlock, defamation of character, having sexual affairs (incest) with people who share the same ofo (kindred) attracted sanctions and punishment.

Before 1950s the use of oro as public punishment was in vogue. Usually before this collective punishment was istered, the offender was ed officially by the head of this organization for denial or ission of guilt. Once the commission of the guilt is accepted, the culprit was given notice about the day the people of the community would visit him or her. On the appointed day, the head of the organization went round the community with a gong (mgbo) announcing where the punishment would take place and urging all the youths to attend. The punishment took the form of singing, dancing, exchange of ideas with the culprit (if available), filling the compound with all sorts twigs and big logs, and at the worst, defecating round the house of the culprit. When this punishment was over, the individual was excluded from being part and taking part in all social activities of the community for a stipulated period of time. The main aim was to reform the individual and try to establish an acceptable behavior in the society. In counseling parlance, this method was referred to as cultural behaviour modification technique. The hierarchy of this organization consisted of the following personalities in order of seniority: Amos Ememandu, alias Government or Mgberemgbere (came from Ekerifeze Umuajata); Onyenweala Nwajuobi (hailed from Itaja Amaegbu); Clerk N. Njimogu popularly called C. N. (Nwa) Njimogu (came from Umuebebe Amizi); De Ndaa and Edo (came from Okwu); Monday (came from Agbama); Chikezie Ezigbo; Sampson Ejerego (came from Itaja Obuohia); etc.

This organization held sway in Olokoro from early 1940s to the close of 1950s when its activities died a natural death because the succeeding generation lacked interest. Youths at this time had left the villages for the urban areas in search of employment. It is to be noted that the establishment of customary courts, magistrate courts, and the police by the colonial istration helped to signal the death of this organization.

Iwa Oji (Breaking of Kola Nut)

Preamble. Oji or kola nut seems to bind the three big tribes in Nigeria together in certain intriguing ways—cultivating, eating, and ceremonial activities. Kola nut is produced in commercial quantities in western Nigeria by the Yoruba, eaten extensively in northern Nigeria by the Hausa/Fulani, and used for social and marriage ceremonies by the Igbo in eastern Nigeria. This is a fact of history.

Presenting and breaking of kola nuts have a lot of antecedents. There are two types of kola nuts—gworo and oji-igbo. Although gworo is foreign, it is cultivated alongside the indigenous species, oji-igbo. The two species of oji are different in the number of lobes or cotyledons they produce when they are broken. Oji-igbo produces many lobes when broken, while gworo usually produces two lobes, except in extraordinary circumstances where the lobes can be three. This may be as a result of mutation.

Kola nut has two functions to perform. One is for entertainment and the other is for matrimonial ceremony in Igbo land. Gworo is for welcoming guests. Ojiigbo can serve as such, especially when a traditional chieftain visits. However, oji-igbo is offered (a must) when traditional marriage is being officialized. No substitute is ever accepted. Its presence solemnizes marriage ceremony, and it helps to bring our Chi (God) very close to the couples.

In Nigeria kola nuts are produced in commercial quantities in the west of Nigeria by Yoruba people in the west, eaten profusely by the Hausa and Fulani in the north, and ceremonialized, revered, and respected by the Igbo in the east. Presentation and breaking of kola nut has its procedures. When two or more people come as guests, the host usually brings out kola nut if he has one. If he does not have one, he apologizes by saying that “the night has taken the kola” (abali ewerele oji). The offer of kola nut to a visitor signifies a bond of good will. The host es the kola nut to his nearest kindred to begin the journey of going to the visitor(s). It is given to the eldest visitor who welcomes the kola and shows it to other visitors if they come from one geographical area. But if they are from different places, the nut has to travel to be touched and welcomed by

those visitors. The last person to touch the nut sends it to the host, who offers it to Obasi di na elu (God) for the health of the people present, their families, and the general well-being of society. He then hands over the kola nut to a younger person who then breaks the kola. It is to be noted that the prayer is conducted in the language of the host—Igbo.

It is generally believed and accepted as a philosophy that kola nut does not understand any other language except the local language of the person praying over the kola nut. This doctrine has to be obeyed every time a prayer is offered during kola nut breaking ceremony. The use of English language should be avoided when concluding the ceremony with the usual prayer. There is another scenario regarded as important when presenting kola nut to visitors. Usually a visitor is served one kola nut, but when an unusual visitor (an important community leader, one who has not visited in a long time, or a cherished friend) stops by, an unusual attention is shown him. In this instance the visitor is served with more than one kola nut. When this is done, the visitor realizes that the host has recognized the visit as special. Before the breaking of one of the nuts, he removes the surplus one and puts it in his pocket. When he reaches home it is his duty to let his family see what he has brought back from his visit to a beloved friend or acquaintance.

In Olokoro community Iwa oji follows a certain procedure based on seniority of the sons of Olokoro (i.e., Towe, Epe, and Azu). The first son, Towe and his children came to be called Umutowe. Epe remains Epe, and Azu added iyi to become Azuiyi (evidence that one has to cross a stream to reach to its territory). Umutowe has these constituent villages mentioned here in of seniority— Umuoparaozara/Amuzu, Itaja, Avonkwu, Agbama, Itu, and Okwu. Epe is made up of Umudere, Umuajata, Amizi, Amangwo, and Umuntu in this seniority order. Azuiyi has this seniority order: Umuobia, Amakama, and Old Umuahia. Any time the kola nut takes a wrong route, the person responsible has to reroute it properly with an apology or risk being penalized for showing ignorance and disrespect for the culture.

Egwuriegwu (Soccer)

Chief Sampson Ezimuo Uwandu saw sports as a unifying factor in community development and in 1959 donated the Chief Uwandu Football Cup to be competed for by all the villages in soccer. Itu was the first village to win this much coveted trophy in 1959 in a final encounter in which it defeated Itaja village at St. Declan’s Primary School field at Atta Olokoro. Today the villages are playing competitive soccer matches on league basis. The playground is Sancta Crux Secondary School football field. More soccer enthusiasts have gone the way of Chief Uwandu to donate cups for competitive soccer matches for men and women of the community.

Table1. Soccer cup donors in the community

Men

S/N 1 2 3 4 5 6

Cup donor Chief Uwandu Chika Okamgba Chief Engr. Chibuike Offor Chidi Ogbulafor Don Ndubuka Austin Ogboso

Donor’s village Umudere Itu Itu Itaja Okwu Umuoparaozara

Year 1959 1994-2000 2005-2008 2010-2011 2013 2014-2015

Village that won the cup Itu Itu (3 times) Itu, Amizi Itu, Agbama, Amizi Amizi Old Umuahia, Itu

Women

S/N 1

Cup donor Donor’s village Year Peter Okwuonu Itaja 2012-2013

Village that won the cup Okwu

Igba Mgba (Wrestling)

Before the development of soccer in the community, our revered pastime or sport or hobby was wrestling, which was done on competitive basis among the villages. The strongest wrestlers were recognized as azu eru ala. They were like cats whose backs could not touch the ground if they were lifted up and allowed to fall to the ground.

Wrestling is an art that demands active concentration and adroitness from the two combatants. As soon as the drum begins to beat, its rhythm helps to awaken in each individual present the wrestling skills and maneuvers that begin with dancing and making other bodily movements. These movements will help one select an opponent from the crowd deemed to be of one’s age. When you have selected one, you move close to him, dance in front of him, bend down, touch the sand with your palm, and use the palm to touch the neck of the person you want to wrestle with you. When this ceremony is finished, the invited wrestler has a right to accept the invitation or reject it. If it is accepted, the two wrestlers move to the square full of sand and begin the process of trying to throw the other down. There are intricate maneuvers from each wrestler which consist of gripping the hands, the waist, the legs, and even making attempts at flinging the opponent down. The wrestling is supervised by an umpire who declares the winner and, in a situation of a deadlock, acknowledges so. The atmosphere in the square is usually full of frenzy especially when a novice defeats a professional wrestler. The joy that follows is expressed in the superlative degree of comparison through singing and dancing, especially by compatriots from the village of the winner. This sport has Amangwo Village as its headquarters. However, the wrestling ground could move to any village as approved by the organizers. When any village wins during the competition, dancing and singing accompany the winners to their village.

Burying of Umbilical Cord

This is a ceremony accorded to the first grandchild. At the navel of a newborn child is attached a part of the umbilical cord (umbilicus), and with time, it falls from the point where it is connected to the navel. When it drops, this attached flesh is preserved for this ceremony. The ritual is performed by the grandfather of the child and requires burying the umbilical cord (alo) close to any economic tree (usually a palm tree) or any other economic tree which will belong to the individual whose cord is buried close to the tree. He or she owns the economic tree and harvests its fruits for the rest of his/her life or the life of the tree. This agelong ceremony is no longer practiced due to felling down of economic plants for building houses and clearing the environment of trees for other development purposes like installing poles for distribution of electricity.

CHAPTER THREE

Women and Cultural Identity

Women on their part have their own exclusive institutions that help them remain focused. One of them is child delivery, which goes with merriment and dancing. Umuada is an organization of women (although married away from their villages) that held sway in the maintenance of stability in the village from which they originated. The arbitration of this group in any major dispute in the village is usually binding.

Women’s exclusive social activity has to do with childbirth. Women only attend to a pregnant woman during childbirth. The day a child is born is the happiest day in the life of women in the community. This expression of happiness is not exclusive to women per se. Men are happy and show it by firing their guns to welcome the new baby. Dancing and merrymaking are usually instantaneous. It is preceded with a cry “Ihe oma emele o” (A good thing has happened), then the reply is “Owo woo.”

Unfortunately, this practice is undergoing a sort of transformation that might lead to the abandonment of our cultural practice due to the intrusion of foreign influences. Some religious zealots are spearheading this unwholesome change. They are proposing the use of alleluia or amen—concepts that are alien, foreign, and incongruous to our culture. These religious upstarts associate the word with demonism. Tufiakwa! Our culture should remain incorruptible. When people go to church, they should stick to the use of alleluia or amen. Indeed these are English words and not Igbo epithets.

Women enhance their beauty by decorating their bodies with uhie and urie (dye) especially during festive periods as well as the time girls are being prepared as brides for marriage. Beads (jigida) or (ashe) are worn on the waist with short loincloth wrapped around the waist that drips to the knee. The next decoration that goes with it is tiro (black eye dye), which helps enhance a woman’s beauty. These cultural decorations have been dropped in our culture by women as a result of intrusion of western practices. Instead, women paint the upper part of their eyelids with yellow, red, or a mixture of both or other multicolors to make them look like scarecrows (if you like) for beauty purposes.

Soup Preparation

Cultures around the world are interested in intergenerational relationships that help further peoples’ culture, norms, and mores; and in the pursuit of these relationships, cultures on these ways of life from one generation to the other. That is why there is Mexican, Chinese, Italian, or even Indian food or dish.

Our people cook different types of soup. These are ofe okazi, ofe akwukwo (i.e., ugu or ugboghoro), ofe ogbonu, ofe egusi, etc. Each dish uses different condiments for its preparation. Ofe okazi (the classical/traditional type) uses mara nkwu (palm oil), okazi (vegetable), ose (pepper), nnu (salt), ukpu (food thickner), pounded azu ngara (fish) and ayeya (crayfish), anu (meat/beef), eji (snail), and akagbo (this is egusi or melon), which has been pounded or crushed to a point that it produces a lot of oil. The oil is removed by pressing the pulp together, and what remains forms akagbo. The small balls or crystals are put in the soup being boiled or cooked in addition to okporoko (stock fish) and achara (vegetable). A typical traditional ofe okazi should be prepared with achara, otherwise the soup should be described as being naked. A classical ofe okazi that does not contain achara (vegetable) has its essence is compromised. Ofe ogbonu uses the same mentioned ingredients/condiments (except the inclusion of akagbo and achara) for its flavor or taste.

Cookbook Vocabulary

Garri. cassva, ji (yam), ede (cocoyam).

Delicacy. Ero (mushroom), nsiko (crab), jigbo agworagwo (tapioca), ighu, ukwa (breadfruit), eji (snail), ose (pepper), oji (kola nut), okwa mara, ugba, aku-ilu, etc.

Vegetables. Okazi, achara, ugu, njamunja, nchanwuta, ugboghoro, egusi, uha, okorobom, uziza, okwuru, utazi, ogbonu, etc.

Condiments. Okporoko (stockfish), azu, ayeya, mara nkwu (palm oil), ukpo.

Fermented cassava. Akakpuru or ugbo ala (i.e., akpu ayoro-ayo [filtered fermented cassava]).

Ivo Ama

This involves the cleaning of the village square and all other connecting footpaths (mkputu-uzo). Village cleanliness is taken seriously by women. They play a remarkable role in this regard. The roads leading to the stream and the farmlands as well as other important footpaths leading to other villages are cleared of weeds with hoes (ogu). This is done during big festivals like Izo ahia, iri ji, and during Christmas (ekereshimeshi). Elderly women in the village do not take part in this work but the younger women by cooking food for them. Men any penalty imposed on any defaulting women (failing to come out for the work or failing to cook for the occasion).

Akin to ivo ama (a duty that is done periodically) is the duty of sweeping the compound and the pathways and roads within the village on market day of each village that comes once in a week. This duty has been abandoned in many villages simply because of the pavement or tarring of roads that crisscross some villages by the government. In Umutowe area of Olokoro this function of cleaning and sweeping pathways is still being performed by women of Umuelile village in Itaja. This function helps one to maintain in perspective the daily rotation in Igbo of market days within Olokoro community. As was observed, it is difficult for most people these days to follow the cycle of market days in Igbo without being inclined to telling you the name of the day in English (i.e., Monday, Tuesday, etc.) It is a terrible thing! Many folks in the village are unable to what market day it is in Igbo. This behavior is disgusting!

Mmayi Isa Nwa

This ceremony—washing of the child (isa nwa)—as the name indicates has to do not with actual washing of the child but engrossed with entertainment of women, which involves singing and dancing as dictated by the music produced by the women’s drums (ekpete). The ceremony is exclusive to women, but the presence of some men help bring color, dignity, and respectability to the occasion. The celebrant provides a goat, tubers of yam, a fowl, and a bag of uncooked rice which is divided among the attendees. The fowl is killed that night, and it is cooked with yams and other ingredients to produce a savory broth for all to enjoy. Singing, dancing, eating, and merriment usually lasts till the wee hours of next morning. The goat is killed the following morning, and the meat is shared among the women who took part in the ceremony after the women have visited their homes and have come back.

Oṅonwa Ukwu Ceremony

Akin to the instantaneous merriment associated with childbirth is a ceremony called oṅonwa ukwu. This ceremony is undertaken when a woman gives birth to her first child. The women who take part in this ceremony come from the woman’s place of birth. It is usually a prearranged ceremony between the woman’s place of birth and their in-laws. The preparation for the ceremony is agreed to by both families in that the two in-laws make preparations for this occasion. The visiting in-laws come with different gifts for their daughter, which will induce her to participate actively in farming and trading. Many basketfuls of cocoyam (ede) and three-leaved yam (onu) form part of the gifts offered, including if possible, some stems of good yielding specie of cassava. The women come with their drums and special tunes highlighting the importance of the day as one full of merriment and rejoicing for their daughter’s safe delivery. There is a lot to eat and drink. The ceremony lasts till late in the evening when the in-laws leave with their hearts full of joy and happiness. They also leave with gifts from their host (in-law) family involving stock fish (okporoko), ugba, and anara.

Women’s Organizations and Participation in Development

In spite of rancor, dissention, and division among the menfolk in the land, our women have always shown a rare type of unison and togetherness, unparalleled in the history of Olokoro. This thrust started from humble beginnings. The Odozi Obodo was an association of women under the leadership of late chief Mrs. J. Elefo. As an organization, Odozi Obodo made its mark when it singlehandedly pegged marriage requirements in Olokoro that encouraged the youths to marry. The bylaws governing the execution of marriage ceremonies contain a marriage list, which is universally accepted and obeyed. The impact of this organisation’s ideas on the youths as far as marriage is concerned could not be fathomed. It saw marriage and the building of families as important in procreation as it is in community development. Community development is achieved through combined efforts of people. Its thinking was as humanitarian as it was social and familial. Prior to the maturity of the organization’s ideas, young marriageable men and women were roaming about aimlessly because marriage bride prices or settlements were beyond the reach of any prospective marriageable young man. The humanitarian point of view saw the roaming young women as potential social problems in that many might end up bearing unwanted children. Our women on of this accomplishment should be regarded as rare gems. Therefore they should be called and addressed as Ezenwanyi, Ezi nne, Nne muruoha, Umunwanyi eji aga mba, umunwanyi di n’otu in respect and honor.

Oganiru, the women’s wing of Ogburuke came into existence at this period. Its importance lay in the fact that its existence marked for the first time a conspicuous involvement of Olokoro women alongside their husbands in Olokoro Development Union (ODU) who stood for cooperative community development efforts. Oganiru’s visibility in the community has made it possible for other women organisations to spring up within Olokoro and, in fact, in many major towns outside the community. Mention should be made at this juncture of another women’s group that did Uvuoma proud by its efforts to embark on a gigantic multipurpose hall project, which it executed at Ahiaukwu in a record time.

In spite of this pragmatic gesture, it was sad for the group to have experienced the sudden and unexpected termination of its December 26, 1995, proposed fund-raising ceremony by an uncaring ODU executive. This group was no other one than the ODU Women Federated under the leadership of Mrs. Kate Umezurumba. Kate and her group completed the buildings—two civic halls at Ahiaukwu (see below at the picture gallery) that now flank the old civic hall that was built by Olokoro Clan Progressive Union (OU) when Chief Jonathan Ndudim Oleka was the president of the union.

The tenure of ODC istration cannot be rounded off without mentioning what is regarded as a rare display of Olokoroism during the civil war. In spite of the advance of the federal troops, which necessitated abandonment of communities by its people for more secure places, especially when preceded by “Kwapu-kwapu, unu dum,” a message from the firing of the mortar, ODC stood against our people being talked into abandoning Olokoro Uvuoma for a distant and an elusive El Dorado. It was a rare model of patriotism and one full of commitment to the land of our birth (Nwaogu 1986).

CHAPTER FOUR

Olokoro: Historical Perspective

Antiquity to 1938

This period in Olokoro history is to be known as a time of disparate village evolution and stabilization. At a certain point in time, the fifteen villages that were founded coalesced to form our community. In each village sprouted a leader who exercised authority in his area of influence through the village council and other social and cultural organizations. There was, however, unhealthy rivalry among these fledging villages based on real or imagined suspicions. Okwu and Itu villages engaged in a shooting war at this period.

As time evolved, residents in these fifteen villages began to raise leaders whose sole aim was to unite the community against any external invasion. This unity was shown by Chief Nwankire of Umuajata who led Olokoro forces against the intrusion of British invaders from 1896 to 1902. The British soldiers rampaged our territory and forced our captured menfolk to carry their loads during Arochukwu expedition. Even though Nwankire was later hanged for his stiff opposition against insults and humiliation of our women and wanton rampaging of the community by the British soldiers, his memories linger on, in respect and honor. Before he was hanged at Mbarama Okwu, a situation made possible by the treachery of unpatriotic Olokoroans, he said, “Ugwo apula Nwankire na aka,” meaning that he has finally paid the debt of his betrayal with his life in the hands of the British.

Mention should be made of Chief Atu of Amizi and Chief Uhiara of Itu for their contributions in their respective villages. Chief Atu, in spite of his deformity, asserted his authority that was respected in the land. He was conveyed in a hammock to the customary court for official duties during the warrant chief era of the colonial history of Nigeria. Something that made Chief Atu famous was the unruly behavior of his domesticated cows. They were so stubborn that they refused to be taken outside to be fed in the fields. Their obduracy in their behaviors (compliance only on their own and time), therefore, was described as atulobi. During this period and even beyond that time, any person presenting an uncompromising attitude toward family or society’s affairs was

dubbed Atulobi ehi Atu. Chief Nwakpuda held sway in Umuibeji. He controlled people as well as any moving object that crossed his territory. The railroad at this time had been built running through his territory from Enugu to connect Port Harcourt in the south. His attempt to elicit unalloyed obedience from a moving locomotive train brought about his untimely death.

1939-1966: Olokoro Clan Progressive Union (OU)

This period should rightly be regarded as the crystallization of a unified community. Olokoro Clan Progressive Union (OU), also called young, was founded between 1939 and 1940 by Chief William N. Okpechi of Itaja, a man known for his outstanding intellectual and managerial prowess and sterling human qualities—a philanthropist to the core. At the inception of the union, it embraced Umutowe, Epe, and Azuiyi, but owing to the unsuccessful bid made by Umu-Ibeji to produce the first president, it withdrew from the union and vowed never to have anything to do with Olokoro. Since then, it has fought for its separate existence, resulting in the creation of Old Umuahia autonomous community. This came about only after the exchange of what has become known as the Two Letters (August 13, 1972, and December 16, 1978).

Chief William N. Okpechi was the first president of OU while Mr. Aliche Onwuka of Umuajata was his vice. Mr. Peter Ogbundiogu also of Umuajata was the first secretary general. The OU ruled the community under different presidents until 1966, when the military stuck and proscribed cultural unions and organisations throughout Nigeria. Each president held sway for four years. Some of these past leaders are mentioned here—Chief William N. Okpechi, Mr. Ejikeme Amos Ubani, Mr. Robert Nwamuo, Chief Jonathan Ndudim Oleka, Mr. Matthias Mpamugo, Mr. Michael Ukekwe, and Mr. Jonah Obasi. It was J. Obasi as president who single-handedly preserved the library of books belonging to Sancta Crux Secondary School during the civil war period.

Mention should be made here of the devotedness to duty of the town crier—Mr. Agada Nwoko of Itaja Obuohia. Even though he spoke through the nose because of some deformity, whenever he was confronted to repeat what he said, he would retort, “Do I speak through the nose?” (Na ekwu na imi?) He was as humorous as he loved his job. The achievements of OU under different presidents are well known. Their achievements moved into different directions—education, social, arts and crafts, road maintenance, market expansion, health, sports, etc.

Scholarships were offered to deserving sons and daughters. A maternity center was built at Ahiaukwu and handed over to the Anglican mission, but nothing good came out of this handover for a long time during which it was a showpiece of inertia and decay. The first civic hall at Ahiaukwu was built and commissioned during this period. Culture was nurtured in all its ramifications. Specific dances and works of art, characteristic of some villages, are mentioned here.

Table 2. Art and art appreciation

Village Amangwo Amizi Itaja Itu Okwu Umuajata Umuntu Umuoparaozara & Amuzu Old Umuahia

Skilful work of art Enyi (displayed every 20 years) Erection & decoration at Ebo Square Enyi, Okobi Abu-nkwu (displayed every 20 years) Painting at Mbara-Ama Ogba na Ogugu Eke Opoko (displayed every 20 years) Blacksmithing —

Dance — Odumodu, Koko Odimara, Oyai Edere Ogbom, Nwachi Owema, Abigbo Akara — Nwankelenke

December 26 and 27 every year were days reserved for display of cultural dances on competitive basis at Ahiaukwu. Prizes were given to the village featuring the best dance. The competition was healthy as every village tried to be recognized by this powerful and respected union. For the young and the old, the two days afforded them the opportunity to escape from the tedium, boredom, and drudgery of the home to expose their minds to the therapeutic effects of the various vicarious entertainments displayed at Ahiaukwu.

Olokoro Youth League

of this period will not be complete without mentioning the activities of the youth wing of Olokoro Clan Progressive Union (OU) known as Olokoro Youth League (OYL), founded by the youths of the community at the tail end of 1940s. of the league came from the corps of serving teachers, teachers in training colleges, and students in commercial and secondary schools. Its main purpose was to get the youths together to discuss the importance of education for the youths of the community (self-development, preparation toward good employment), as well as education as arrowhead for community development.

The league formed the catalyst for community solidarity and development. It pioneered and executed community-based health projects. During its health day program, meant to fight against mosquitoes, its traveled far and near, even to far away Amangwo-Eluelu, destroying broken earthenware pots, filling up pits, and draining ponds that breed mosquitoes. It also recorded achievement in the sieving of fermented cassava and the use of eku (wooden spoon) instead of the use of hand in the preparation of cassava salad called agworagwo jigbo.

Concerts and debates were often organised for the entertainment of its and the community at large. Topics chosen were thematic involving education, social issues, and politics. Students used the debates to showcase their knowledge and fluency in the English language, revered as a vehicle for oral and written communication in secondary and teacher training colleges. The youths who were in secondary schools before independence in 1960 displayed a rare pride in their achievements.

During the holidays, especially on Olokoro Youth League meetings, these youngsters put on immaculate white tros, white canvas shoes, and blazers that portrayed the names of their colleges. At this time, two types of secondary

schools existed—government approved and the unapproved. Some secondary schools were famous like Okrika Grammar School (OGS), Okrika ; Government College Umuahia (GCU), Umuahia; Christ the King College (CKC), Onitsha; St. Patrick’s College (SPC), Calabar; Stella Marist College (SMC), Port Harcourt; College of Immaculate Conception (CIC), Enugu; Holy Family College (HFC), Abak; Denis Memorial Grammar School (DMGS), Onitsha; Bishop Shanahan College (BSC), Orlu; etc. Many of these colleges existed in the Eastern Region of Nigeria.

Many unapproved colleges flourished mostly in Onitsha. During meetings, students taunted their colleagues who were in what was described as backyard secondary schools (e.g., Enitona High School, Port Harcourt, Etikokwu School of Commerce, Onitsha, Kalagbari National College [KNC], Buguma, etc.). Two colleges in Calabar attracted attention, Hope Waddell Training Institution (HWTI) and West African Peoples Institution (WAPI). HWTI was interpreted to mean “Here we train idiots,” while WAPI was dubbed “Work and pay Ita.” It happened that the proprietor of the institution was Professor Eyo Ita. This was how it was, with the students cracking jokes and taking their studies seriously. All these jokes meant no harm, but success at the Cambridge School Certificate Examination and appearing in the first division mattered most to all the students.

On the teachers’ side, there were many teacher training colleges. The dichotomy of approved or not approved did not exist for this category of school. However, many training colleges were owned by the missionaries and only a few were managed by the government. Each catered for the level at which it produced teachers—at grade III or grade II teachers’ certificate. The names of some of the training colleges were Bishop Shanahan Training College, Orlu; Holy Ghost College, Umuahia; Government Teacher Training College, Uyo; Methodist Teachers’ College, Uzuakoli; St. Anthony’s College, Onitsha; St. Charles College, Onitsha; St. John’s College, Diobu Port Harcourt; St. Mary’s Training College, Azaraegbelu Owerri, Bishop Lasbery College Egbu Owerri, St Joseph’s training College Aba; etc. There were stiff competitions to enter these teacher training colleges. ission into government teacher training colleges was based on general entrance examination and for those run by the missions ission was on examination istered to serving teachers on competitive

basis. Olokoro Youth League held the youths together in their efforts at higher education and indeed guided and tutored their minds toward community development.

Eze J. J. Ogbulafor, Uvuoma I of Olokoro

It was during this era of Olokoro Clan Progressive Union (OU) that J. J. Ogbulafor was selected and crowned Eze and Uvuoma I of Olokoro. The year was 1960. With his coronation, a new dawn in the leadership and istration of Olokoro was ushered in. He became the embodiment, the father, and custodian of Olokoro culture, mores, and values. From 1960, the istration of Olokoro became a twin and a cooperative responsibility of the Uvuoma and the elected of OU (see page 42).

Olokoro Development Committee: 1967-1984

With the commencement of the Biafran War in 1967, the istration of the community fell squarely on Uvuoma I and some unelected representative of the community. Olokoro Development Committee (ODC) sprang up. It was popularly known as the War Council. Its chairman was the late barrister P. I. Adighije. Ogburuke, a social arm of ODC came into existence in 1972. According to Eze J. J. Ogbulafor’s memoir (1987), Ogburuke, which he described as the “fulcrum of development in Olokoro,” was founded under a paw-paw tree at his Mobil filling station opposite Golden Guinea Breweries Ltd., Umuahia. It was through the instrumentality of Olokoro Development Committee (ODC) and its twin social counterpart—Ogburuke—that Olokoro community further experienced development in leaps and bounds.

At first, the organisation was elitist in nature, but later, ission into it became broader to welcome all Olokoroans ready and willing to crusade for the development of the community. Even though at a certain stage its istration became highhanded and draconic, really, it was left with no other option than to use such measures to effect development. In spite of the ill feelings of some people against Ogburuke, we all are the recipients of the fruits of its labor today.

In 1980, death came calling and the lives of barrister P. I. Adighije and Mr. I. Okwuonu were lost in a ghastly motor accident along Owerri-Aba Highway. Mr. A. O. Uhiara (well-educated businessman) and Chief C. I. I. Nwoko (civil servant) took over the leadership of ODC as chairman and secretary general, respectively. The achievements of ODC/Ogburuke stood towering in the firmament of Olokoro environment. These successes are in the area of community solidarity, electricity, and pipe-borne water projects.

In the 1980s, electricity and pipe-borne water became fait accompli throughout

the community. These accomplishments were as a result of self-help efforts. To achieve these feats, every taxable adult was required by ODC to pay a certain development levy. For people living at home, it was easy to collect the levy. Denizens living outside the community opposed the development initiatives of ODC and so refused to pay. It was difficult to understand their reason for refusal since most of them live in towns that enjoy the benefits of electricity and pipeborne water.

The development committee mapped a strategy which at a certain point in time involved the use of force in extracting the levy especially when the abrodian (a resident outside the community) pays a visit to parents or relations. The police knew about it and sanctioned the move since its objective was for development purposes. The dissenting abrodians never liked Ogburuke because of its unusual tactics employed to make them pay the levy. At times, some were waylaid on the way as they attempt to sneak into their respective homesteads or compounds. Debt collectors from Ogburuke were ruthless in the execution of their assignment. Once you were approached, no plea(s) would save you from the clutches of the group until the money was paid. Their philosophy was: “Ike nkwu anaghi ada n’ala gbara aka aja,” interpreted to mean “a harvested palm bunch never fell down and failed to pick up sand.” At last the community was able to commission electricity and water at separate times.

In the late 1970s there was electricity, but water was commissioned in 1981. A borehole was sunk at Umudere Village. The water was pumped from Umudere to fill a water reservoir built at an elevated environment between Itaja Amaehere and Okwu Village. Water flowed to all parts of Olokoro, and the people felt a real sense of pride in the achievement of ODC within the community. It was a common sight to see residents from Umuahia Township coming to fetch water from the community using their cars.

However, our people’s achievement did not last, not because of our laxity or negligence but because of the abrasive attitude of Dr. Ogbonnaya Onu’s government. The government declared that Olokoro is part of Umuahia urban

and, as a result, would be connected to the greater Umuahia urban water scheme, located at Amachara, a few kilometres from Umuahia Township along Umuahia Owerri Road. The greater Umuahia urban water scheme of the government has not taken off, and the losers are the people of the community.

The termination of our people’s efforts at making life comfortable speaks eloquently about the uncaring concerns of the state government. A community post office was built at Ahiaukwu. There was a vigorous attempt at maintaining all access roads within the community. The Civic Hall was walled and conveniences were provided in the civic hall premises.

Elected Government: 1985-1990

Olokoro Development Union (ODU)

From the onset of the Nigeria/Biafran War in 1967, Olokoro was governed by the Olokoro War Council, which later took the name Olokoro Development Union. It would be nice to recall that Olokoro Clan Progresseive Union was dissolved by the military government in 1966; therefore, the government of Olokoro at this period (1966-1985) was unelective.

The year 1985 witnessed the long-awaited and sought-after democratic government of the community through election. Chief J. Nwokocha became the president while Dr. H. O. Ekeleme was the general secretary. As the government was about to settle down to business of governance, it was besieged by problems created by a splinter group which surfaced in ODU women’s wing at Enugu (Ezi nwanne di na mba) and later spread to other ODU branches, including the home branch. This crisis would have consumed the new government but for its istrative acumen in the art of human management that helped to turn the table around for the better. The problem was quickly nipped in the bud through adequate crisis management strategies. A peace committee was immediately set up under the chairmanship of late Chief Magistrate S. O. Umezurumba. The committee’s report came out expeditiously, and calm was once more reinstated (see appendix 1). It showed how we, as civilized and enlightened Olokoroans, would accommodate distractions and still move forward.

Another incident that cropped up in the life of this regime was the conferment of honorary chieftaincy titles to our illustrious sons and daughters. Even though the number of recipients was unwieldy (twenty-eight) in a maiden ceremony, ODU seemed to have been conspicuously left out in the selection of recipients. Whatever the case, we are happy to have witnessed such a ceremony that helped accelerate community awareness and identity (Nwaogu 1983). Below are the names of the people decorated as well as the distribution of chieftaincy titles among different professions.

A special invitation card

Names of Chieftaincy Title Awardees

The names of the recipients as seen on the official invitation card are being reproduced here for better visibility.

1. Councillor G. E. Ezebuiro 2. Barrister G. U. Nwaeze 3. Engineer G. A. Ndubuka 4. Mr. P. E. O. Ogubunka 5. Mr. C. I. I. Nwoko 6. Engineer S. O. Emetu 7. Mr. A. E. Nwabueze 8. Mr. J. A. Ochia 9. Major (Rtd.) P. I. Ifeanacho 10. Mr. M. O. Uhiara 11. Engineer B. N. Oriaku 12. Mr. J. A. Ogboso 13. Barrister G. C. E. Imo 14. Mr. C. W. Ogidi 15. Mr. Innocent Nwandukwete

16. Dr. A. I. Opaigbeogu 17. Major W. A. Ukandu 18. Mr. T. Edoh 19. Mr. Christopher Igbojionu 20. Mr. S. N. Umekwe 21. Mr. E. O. Onwuka 22. Mr. A. Nte 23. Mr. Joseph Ndukuba 24. Madam J. Elefo 25. Madam Mabel Umeh 26. Mrs Edna N. Obihara (Nee Chukwu) 27. Mr. E. U. Onuoha 28. Chief Emeka Odumegwe Ojukwu

Note: Mr. A. Nte’s name was officially published, but he failed to attend the installation ceremony at Ahiaukwu.

This is the breakdown of distribution of the chieftaincy titles among different professions

Professions Number decorated Retired civil servants 6

Engineering Law Banking Civil service Business Military Housewife Clergy Others Academic Medicine Total

3 3 1 7 1 2 3 1 1 Nil Nil 28

April 1990- to Date

A new government came into being in April 1990 due to the resignation of Chief J. Nwokocha as president of ODU. Hon. I. U. Mbadiwe took over as president and later was confirmed as substantive head of government. They fought on the basis of “new breed vs. old breed” dichotomy. Hear him, “The young people should be given a chance to learn and grow … More so, it is their mates who are coming up in governmental circles as this is the era of the New breed” (President General’s Report of April 1994, 4).

The problem of this istration is its inability to separate “group propelled tendencies and idiosyncrasies” from actions of a perceived enemy long overdue for exposure and disgrace. It could not relate with Eze in council and refused to recognize the existence of Ogburuke in Olokoro as a fact of history, etc. (President’s address April 1993, 3). However, this government has so far recorded some achievements—upgrading of Ahiaukwu maternity to a health center status, establishment of National Electric Power Authority (NEPA) fault center at Ahiaukwu, made moves to include Olokoro in the regional water scheme, commissioning of the post office and the community bank, exploring avenues for completing tarring of Isi Court/Ahaiukwu Road, and negotiated with Abia Transport Corporation for its vehicles to ply Olokoro road. This community hosted two governors—Herbert Eze (Enugu State) and Amadi Ikweche (Imo State) made possible by late Dr. Chidi Onwumere of Okwu during his chieftaincy installation by HRH Eze J. J. Ogbulafor, Uvuoma 1 of Olokoro. He was then a special adviser to Enugu State governor. This government should also be credited with the completion of the post office after Olokoro Social Club, Lagos reneged on its promise to build the infrastructure.

Town Union Presidents and Other Personalities at a Glance

Name Chief William N.Okpechi Mr. Ejikeme Amos Ubani Mr. R Nwamuo Chief J. N. Oleka Mr. M. Mpamugo Mr. Michael Ukekwe Mr. Jonah Obasi Barrister P. Adighije Mr. A. O. Uhiara Chief J. E. Nwokocha Hon. I. U. Mbadiwe Dr. H. O. Ekeleme Prof. E. E. Umebali Engr. Barth Ugwu Mr. P U.Okwuonu

Period in office 1939-1943 1944-June 1947 1947-1951 1951-1955 1955-1959 1959-1963 1963-Jan 1966 1967-1980 1980-1985 1986-1990 1990-1994 1995-2001 2002-2007 2008-2015 2015-present

Achievement Inauguration of OU; Holding of meetings rotat OU meetings in villages, recognized 26 and 27 OU meetings in the villages, recognized 26 and Recognized 26 and 27 of December each year as c Recognized 26 and 27 of December each year as c Recognized 26 and 27 of December each year as c OU meeting at Ahiaukwu. OU dissolved by Inauguration of Olokoro Development Committee Inauguration of Olokoro Development Union (OD ODU resolution of women splinter groups, resign Piloted ODU, community bank, post office at Ahi ODU, negotiated with state government for the tar ODU transformed into Olokoro Welfare Associati OWA current President. He held the yearly comm He is domicile at home, an important ingredient n

Eze J. J. Ogbulafor, Uvuoma I of Olokoro

He was a recognized traditional ruler and founder and life patron of Olokoro Development Union (ODU). Iku ofo is a ceremony usually istered by kingmakers on any selected person before he assumes the role of a traditional ruler. Such a person so selected becomes the custodian of the values, traditions, and mores of the people. Most importantly, the person must be ezumezu (i.e. he must have performed the traditional ceremony of ida miriri and ikpu ulo). In 1960, this ceremony of iku ofo was performed on J. J. Ogbulafor before he was declared the traditional Eze of the community. He fought and rooted out hooliganism among the youths of the community. He also saw that Sancta Crux Secondary School did not lose one inch of its land when vicious people tried to encroach on the land at the end of the civil war in 1970. Eze J. J. as he is affectionately called amplified this dictum, “Ndi Olokoro sina odighi ihe kariri otutu Afoukwu iri ji.” There is always a pre-iri ji ceremony at Eze’s palace headed by the Eze and attended by ODU executives.

The conferment of chieftaincy titles in Olokoro brought its own backlash. There was infighting and rancor among those ODU executive who were close to the Eze. As a result, the Eze began to beat the drum of “old/new breed” dichotomy and wanted the government of ODU to hand over power to people who had just changed its name from Olokoro Youth Front to Olokoro Progress Association. Mr. A. O. Uhiara (now a doctor) read the handwriting on the wall and then resigned from his position as the president of ODU. The rule of Uvuoma I was peaceful and progressive. He was alive when Olokoro fell to the trap of Governor Orji Uzor Kalu’s idea of creating more autonomous communities in Olokoro. With the pluralization of Eze stool in Olokoro the preiri ji ceremony is now being done at Olokoro Civic Hall at Ahiaukwu. This was the case of pre-iri ji ceremony of 2011. Olokoro Welfare Association is the government in power in Olokoro, and it is to be assumed that the new dispensation had its blessings. The position of most of these new Eze is political. They are alien to the traditions of our people.

Other Important Personalities

Chief Nwankire. He hailed from Umuajata Village, and he was the progenitor as well as the embodiment of cohesiveness, togetherness, and the spirit of oneness in Olokoro. He was a patriot and a social and political activist. His patriotism knew no bounds. He lived, worked, and died a patriot fighting for the rights and dignity of our people, especially during the time the British troops ed through our community on their way to Arochukwu during the Arochukwu expedition. We should always his words before his execution, “ugwo apula Nwankire na aka.” It was due to the treachery of some unpatriotic Olokorans that brought about Chief Nwankire’s death by hanging at Mbarama Okwu in the hands of the British soldiers. Would you be disloyal to this community?

Chief (Mrs.) Jenny Elefu. She was a woman, a social dynamite, and the founder and president of Odozi Obodo Women’s Society. She and her group trimmed and pegged marriage dowry in Olokoro. This accomplishment made it easy for young men to get married. The group tried to restore sanity in the behavior of individuals within the villages.

Kate Umezurumba. She unified the different women organizations in Olokoro. She became the leader of ODU Women’s Wing Federated that built the twin halls that flank the two sides of the old civic hall at Ahiaukwu. She has organizational ability that harnessed people’s infinite talents for realization of stated organizational objectives.

Chief (Mrs.) Anthonia Egbutu. She took over leadership of the women’s wing federated from Kate Umezurumba and made efforts to sustain the momentum needed to complete the building of the twin halls at Ahiaukwu. A lot of work was done under her leadership.

Chief (Mrs.) Grace Nwosu. This lady is the current president of ODU Women’s Wing Federated. The thrust of pushing the completion of the women’s twin hall project at Ahiaukwu is a priority in her istration. Everybody in the community is highly pleased with the achievement of our women in the developmental initiatives in the community. “Oga adiri unulile mma na ala nke” Umu-Israel.

CHAPTER FIVE

Development of Education

Education (schooling) was open to all, but the mode that one adopted to climb the education pyramid not only depended on intelligence but also on the financial resources of the family or guardian. Everybody had to go through the eight-year primary school, the two-year junior primary (class one and two), and the six-year senior primary classes (standard one to six). After primary six, the bifurcations for further education stared pupils in the face. Some dropped out to face the world of work; others continued with their education as opportunities and assistance would provide. Three educational avenues open to everybody were secondary schools, teacher training colleges, and commercial institutes. Schooling was revered by all, and as a result, every parent wanted his/her children to go to school to acquire the skills that such exposure would arm them with. At this time, people who had good primary and secondary education were suitable to work in government departments usually referred to as olu bekee (white man’s job). For many, going to school was fun and thrilling. This piece says it all:

Akwukwo na-ato uto, o na-ara ahu na mmuta. Onye nwere nkasi obi, o ga-amuta akwukwo, ma o buru na nne ya na nna ya nwee ego—translated as “Education (schooling) is a sweet thing. It is difficult to acquire but for those who persevere, only, if your mother and father have money.” Parents struggled to see that their wards were part of this intriguing phenomenon they hoped would improve their lives and those of their families. Benefits of schooling are inestimable in a community. It leads to the development of an individual as well as the development of society. Women education did not go pari u with the importance attached to men education. There was a belief generally accepted that educating women would help to destabilize the family. Women would no longer be obedient to their husbands. This belief helped to delay early education of women in the community. This situation today has changed drastically

resulting in more girls being found in schools than boys.

Primary Schools

Christian missionaries were responsible for building schools in Olokoro. The missionaries represented are the Roman Catholic Church, the Anglican Communion, Qua Iboe Mission, and Presbyterian and Methodist missions. Evangelization was the root cause for building schools. The foreign missionaries wanted to proselytize the people through education; as a result, religious instruction took a center position in the school curriculum of the period.

The first Catholic school was built at Ahiaukwu where the Holy Cross Church stands today. It was a girls’ primary school called Holy Rosary School, Ahiaukwu Olokoro. Later it was transferred to Okwu village and was replaced with boys’ primary school called St. Declan’s Primary School, which was relocated to Atta in Amizi Village. Later, the Catholic mission built another school at Umuajata called St. Brendan’s Catholic School and one at Umuoparaozara called St. Mary’s Primary School.

The Anglican mission built its school at Ahiaukwu, known as Olokoro Central School. Qua Iboe mission held sway at Umuajata and built its own school close to its own church premises at Umuajata.

It was later that government’s efforts at educating the people came to light. The local government authority built what should be described as sheds to stand as schools at Amizi, Avonkwu, Itaja Obuohia, and Itu villages. Because of their makeshift nature, many of these schools did not withstand the vagaries of the Nigeria/Biafran War. The school at Itaja Obuohia is the only one functioning as a school till today. At Old Umuahia and Amakama the Anglican and the Catholic missions built primary schools. The Anglican mission built St. Silas School at

Old Umuahia and St. Luke’s School at Amakama, while the Catholic mission built St. Joseph’s School at Amakama and St. Charles’s School at Old Umuahia. There are new religious groups in Olokoro called Pentecostal Churches. In the realm of education, these churches have contributed nothing. They have, however, proliferated exponentially with its noisemaking syndrome, coming from loud speakers. They occupy every nook and cranny of the community.

Secondary Schools

Building of secondary schools came later compared to primary schools. The Catholic mission blazed the trail. It built one in the 1960s close to Ihe Village and called it Sancta Crux Secondary School. At the time it was built, the Anglican communion in Olokoro, in order to demonstrate its presence as a rival to the Catholic mission, bought a piece of land along “Uzo father road,” beyond the valley on the right side of the road as one journeys to Umuahia township made up of two sections—built-up area called kwata or the market known as ugwumabiri. The school would have occupied a strategic position on the high hill overlooking the valley if it had been built. What happened to the Anglican Communion’s great design remains speculative.

Lately, the Catholic mission has built another secondary school, this time for girls. It is built at Umuntu, and its name is St. Teresa’s Girls Secondary School, Olokoro. There is one “floating” girls’ secondary school at the Community Civic Hall premises at Ahiaukwu. Abia government is the proprietor, but it seems it is borrowing community facilities for its school. Can it be a t venture? As of now this government’s secondary school has moved to its permanent site close to the primary school called Olokoro Central School, with the name Olokoro Girls Secondary School (OGSS). In Old Umuahia, the Assemblies of God mission built Evangel High School and the Divinity College, while Women’s Training College was founded with combined efforts of Presbyterian, Anglican, and Methodist missions. At the premises of St. Luke’s Church, a new school known as Amakama Community High School has been built by Abia State Government.

Michael Okpara University of Agriculture, Umudike

The physical expansion of this federal university has included a big chunk of Olokoro land in the southern section of the university. Three communities that donated land are Itu, Itaja, and Umuoparaozara. This means that Olokoro has a stake in the existence of the university and should have right to benefit from the university’s munificence. Our community should not lag behind or display some timidity in asking the university for our rights as land donors to the university. Olokoro Welfare Association (OWA) should be the vanguard on which approaches are made but a sizeable percentage of what is given will be left to the land donors, especially when money is involved in the proportion of Olokoro, 10 percent; Itu, 30 percent; Itaja, 30 percent; and Umuoparaozara, 30 percent. This suggested percentage sharing formula will apply to contracts and employment purposes. We should be entitled to board hip of the university governing council as well as other governing boards of the university. Our sons and daughters who are qualified should be ed to vie for the vice chancellorship of the university.

CHAPTER SIX

Network of Paved Roads

Olokoro sons and daughters have started enjoying driving cars on tarred roads. Three roads stand out to be mentioned. The road from Isi Court to Olokoro and Amaba is tarred with grant from the federal government. The money was attracted by Prince Vincent Ogbulafor when he was a stalwart in the People’s Democratic Party (PDP), and the construction was supervised by him. As one travels from Isi Court to Olokoro, the branch off-road on the right-hand side as one crosses the Ihe River goes through Umuntu Village and stops at St. Teresa Girls’ Secondary School. It was Mr. Dike, an Umuntu compatriot, who started tarring the road. There is a plan to extend paving the road to Ahia Ekenwoha. The next paved road starts from the Golden Guinea Brewery through low-cost housing estate, to St Teresa’s Church, and then to Ahiaukwu. This road was tarred by the government of Abia State. This road was first tarred by Mr. E. Onwuka when he was the executive chairman of Ikwuano/Umuahia local government.

The road from Ahiaukwu to Umuajata through Amangwo Village is currently under construction. It will the already built road from Amakama-UmudereMgbarigba-Umuajata to Ebo Square in Amizi. The individual who tarred the road from Amakama to Amizi through Umudere and Umuajata is Mr. B. Oyibo Thompson. Olokoro community is a beneficiary of this man’s philanthropy and goodwill. No contemporary history of Olokoro will be complete without mentioning the name of this illustrious son. This is a man who started life from a humble beginning. His primary school was at St. Brendan’s Catholic School, Umuajata, where he distinguished himself academically by securing distinction in the first school leaving certificate examination. He was in the Nigerian Army and later left for the United States of America after going up the education pyramid as a self-made individual. He has a lot of wealth, and this, he has allowed to flow to the community as an indication that he is a true patriot. His

action is a challenge to us as of this community, to help us that selfishness is a vice that should be abhorred and philanthropy extolled. He has garnered a lot of respect (ugwu na nsopuru) in this community.

Oyibo is a philanthropist whose general philosophy of life is “live and let live.” He has great wealth, which he uses to affect the lives of the people individually and collectively. Since 2011, he has established a poverty alleviation program that takes care of very poor people in the community. He pays a subsistence allowance of five thousand naira (₦5,000), monthly to citizens, who have been identified through research and thorough investigations about their plight by trusted and carefully selected aides, as people who should be assisted. This help spans through the two communities of Olokoro and Old Umuahia. Furthermore, during Christmas season, he does more for the poor by providing them with extra uncooked rice and uncooked fresh beef for celebrating the yuletide. His corps of dedicated and talented lieutenants, made up of men and women of proven integrity, carry out the laborious work of delivering these food materials to the homes of the beneficiaries. Oyibo has made a tremendous impact in the lives of all through infrastructural developments as well as providing abundantly for the poor. Recently a federal government agency, Niger Delta Development Commission (NDDC), has tarred the road from Ahiaukwu market through Itaja Village to Ahia Mbarama in Okwu Village. The same agency has graded the Ahiaukwu-Amizi Road in preparation for its pavement.

CHAPTER SEVEN

Olokoro: Thrust into State and National Politics

Before Nigerian independence in 1960, two sons from Olokoro sought political office through election in the former Eastern Region. They were Mr. M. M. Ifeanacho and Mr. I. Okwuonu. They did not fare well in their attempts because they did not belong to the dominant political party in Eastern Region. The National Council of Nigeria and the Cameroons (NCNC) that later changed its name to National Council of Nigerian Citizens was the ruling party. At that time people who contested elections outside the platform of NCNC had very little chance of winning. Later in 1979, two sons from Olokoro, Paul I. Adighije and Paul C. Umeh contested an election that was truly divisive. The electioneering campaign strategies employed by each candidate left much to be desired. None was a candidate of the dominant party in the state. Olokoro lost out and remained in political wilderness until 1983 general elections in which it recorded the first success. Mr. I. U Mbadiwe was voted into Imo House of Assembly under the platform of the National Party of Nigeria (NPN).

Prelude to 1983 General Elections in Olokoro

The general election of 1979 had come and gone without Olokoro shining in the scheme of politics. The reasons for the embarrassing failure may not be far to seek. There were two outstanding factors that were responsible for the community’s woes. These bordered on

a) personality cult—“If not me, nobody else” syndrome b) Epe/Umutowe dichotomy

These variables were the causes of our abysmal failure in 1979 elections. It is hoped that now is the opportune time to overhaul this unhealthy political machinery so that 1983 will see us in great triumph. Could this success be attained? What are the enormous odds against Olokoro or against the candidates who are about to go to the primaries?

It is pertinent to state here that the same ugly and destabilizing factors responsible for the failure in 1979 are still present today, except that the difference is in magnitude and mode of existence. The clash in 1979 was open, while what seems to be in vogue now is covert and subterranean in nature. It was thought that we (the community) had learned our lesson, but our failure in the past has in no way strengthened our will to succeed. Failure, at times signifies, the beginning of success. Have we resolved to make success out of our earlier failures?

In Olokoro, there are two dominant political parties that would be wooing for the mandate of the people. Nigerian People’s Party (NPP) is the ruling party in the

state, while National Party of Nigeria (NPN) is ruling at the center. Unity Party of Nigeria (UPN) seems to be rearing its head, but so far, it has not ed any mark both on the community and its people.

To delve into the political atmosphere of Olokoro past and present—is significant especially when one sees that Olokoro has not been in any political map even during the heydays of the defunct National Council of Nigerian Citizens (NCNC) party in the former Eastern Region of Nigeria. This situation becomes more exasperating when one finds it difficult to mention the name of one of our sons/daughters as a minister, commissioner, an ambassador, a permanent secretary, or even a board member. Instead of our sons emerging as political giants as it is the case in nearby sister communities, they have learnt very adroitly to be political hangers-on to people less intelligent than themselves. This despicable attitude has brought political disgrace to the “appendages” and the community at large. There is one hurdle Olokoro has to scale in order to arrive at a political paradise. “Politics with bitterness” has to be jettisoned immediately while tolerance and coexistence will form the bedrock of our political thought and action. Can’t we take a cue from Ibeku or Ohuhu communities where multiple political parties thrive without bitterness and rancor? Are these communities not reaping political patronages profusely from these parties and still maintain their solidarity and oneness? Why should Olokoro’s case be different? It has reached a situation where it has become difficult for people in different political camps to interact freely. This unenlightened political individualism will do us more harm than good. Let us resolve to avoid politics of retrogression, selfishness and failure but embrace politics of success, love, understanding, universal good, and politics that will make us proud. It is through this commitment that our political salvation will become fait accompli.

During the colonial period and the First Republic, many of our people were of minority parties in the former Eastern Region of Nigeria. Their association with these parties did not fetch any political fortunes to our people. They contested general elections under these mushroom parties and failed. If we would say that in those olden days Olokoro lacked qualified men and women, but what is the situation at the moment? Today, there are illustrious medical

doctors, professors and academicians, engineers, lawyers, ants, and businessmen. What prevents us from harnessing the potentialities of these erudite to our political advantage?

Situation Report on Political Parties and Candidates

Nigerian People’s Party (NPP) in the Second Republic is the dominant and the ruling party in the state. It has a great followership in Olokoro. The party is cohesive, especially in Ahaiukwu Ward, but the situation in Azuiyi-Epe is a very unhappy one. Many of the officials in that ward are very unenterprising. Decision-making was delayed to the detriment of prospective candidates.

Contestants

Barrister G. C. Imo is aspiring for Imo House of Assembly. He is dynamic, and lively in thought and deed. By nature, he does not believe in sluggish performance; but in his bid to be himself, he can resort to bandying of words and even abuse to attain his objective. Politics and political behavior call for restrained temper and bridling of one’s tongue. Barrister G. C. Imo is determined to succeed in his quest for Imo House of Assembly. In order to do this, he has to accomplish an uphill task. He is fighting a duel with an incumbent —Hon. A. U. Ogbonna, who seems to have mustered all forces against Barrister Imo (except acceptance by the populace) to his advantage. There are also two other contestants for the Imo House of Assembly from Ubakala. If Barrister Imo wins the nomination, it is certain he will definitely be in Imo House of Assembly in October this year.

Negotiation with Ubakala—a note of warning has to be sounded now. Any political negotiation made outside the concurrence of Ubakala Federated Union is bound to fail. Olokoro NPP made the first move at reaching a political understanding with the leaders of Ubakala. This move did not yield any appreciable result because Ubakala people, untrue to their words, never fulfilled their pledge to consult Olokoro after deliberating over the issue. Now it is being circulated that Ubakala gave us Imo House and took the Federal House of Representatives. Where and when this détente was reached, nobody knows, except the peddlers of this falsehood. If this is true, one wonders why Ubakala has fielded three candidates for the same Imo House that was conceded to Olokoro—Hon. A. U. Ogbonna, Mr. V. Iroakazi, and Mr. Irozuru. If this said negotiations were something to go by, it has to be stated without equivocation that the negotiators were downright amateurs in political negotiations or that they agreed to be duped into accepting what is truly unacceptable to our people.

Dr. A. I. Opaigbeogu aimed for the Federal House of Representative. He is gentle and a very unassuming individual. He is calculating and forthright in talk

and deed. Although he appears very reserved and less boisterous, in the execution of official assignments and personal commitments, he has performed creditably to the chagrin of detractors. He entered the political race very late. The reason was that Olokoro NPP waited for Ubakala to respond to its move toward a negotiated agreement but to no avail. It was forced on Dr. Opaigbeogu by the entire NPP ers in Olokoro to file his nomination papers for the House of Representative at the eleventh hour. He ed on the last day of registration because Ubakala aspirants for the Imo House of Assembly did not withdraw their nomination papers. His counterpart at Ubakala for the Federal House had submitted his nomination papers weeks before the final day of registration. However, it is on record that this action of Dr. Opaigbeogu has bailed Olokoro NPP out from political uncertainty.

Dr. Opaigbeogu’s chances of being nominated are bright in the sense that the factor of incumbency is totally absent. The two contestants are beginning from scratch. What enhances the chances of either contestant being nominated may depend on length of time of hip of the party coupled with the individual’s activities at the grassroots level. These qualifications are likely to help spotlight the right candidate. Furthermore, Dr. Opaigbeogu is known more than his colleague in Ikwuano-Umuahia Federal constituency circles. However, we should not relegate money politics to the background. In all considerations, what matters to the party is the candidate’s ability to catch the winning votes from the electorate.

National Party of Nigeria (NPN) is the ruling party at the center. The party in Olokoro is truly alive and bustling except that in the interim, the party seems to be torn apart by the incompatibleness of the giants within the local hierarchy of the party. There are two factions, and each faction claims to be on the right path. The friction is more of personality doldrums than of ideological or constitutional misunderstanding. This is what is at the root of all the bickering and wrangling within the party. are all espoused to the cause of one Nigeria and one destiny, but are they committed to one Olokoro and its political success? The sooner these leaders realize that their actions will have counterproductive repercussions on Olokoro at large, the better. Their stance should be redirected toward the greater good for the greater number. Anything outside this goal is a

sham.

Contestants

The contestants come from one faction of the party. At this instance, it has to be stressed that the ability of the of the other faction should not be underrated. Efforts should be made toward working out an agreeable formula that will help forge the two factions into a formidable, coherent, and indivisible party. It is under this platform that success will be assured. (I believe this was the situation in 1983.)

Mr. I. U. Mbadiwe aspired for Imo House of Assembly. He is a virile young man full of life and vitality. He has been a recluse for some time now but thanks to goodness that this shielded living has been shattered by his entry into politics. He has to be “more Olokoro” in character, in word, and in deed, and has to become more attuned toward the challenges of the community. From all indications, he is a newcomer to the party, quite less sophisticated than those who goad him. As a contestant for Imo House of Assembly, wouldn’t it have been prudent for him to find out whose turn—Olokoro or Ubakala—to aspire for the House in 1983? After all, Olokoro fielded an NPN candidate for Imo House of Assembly in 1979 general elections. This is good politicking. When this homework is done, he will be in a better position to pursue his goal to a full, final, and conclusive finish.

Mr. S. N. C. Uhiara was for Federal House of Representative. Mr. Uhiara has the same character traits as Dr. A. I. Opaigbeogu. He is gentle in manners but doggedly in the demand and pursuit of the cause he believes in. He is a newcomer in the party. His activities in the party at the grassroots level are minimal. Now that he is out for the Federal House of Representatives, it is believed he will be equal to the task ahead. “Absentee landlordism” in presentday politics is no longer tenable especially in 1983 elections. Nomination of

candidates will depend largely on aspirants’ personal activities and performance within the party at the local level. Mr. Uhiara has a larger constituency to subdue. Under the prevailing circumstance, are there chances that he will be nominated from among other party stalwarts (no number known) from other parts of the Federal constituency who have been known by and acquainted with the constituents? If he believes in money politics, let his commitment to the idea be firm and action in this regard be accelerated beyond the speed of sound. Let it not seem that we are totally ignorant of what is happening around us. Under the NPN, what we have are aspirants who wish to try in the nomination exercise with limited chances of success. The hands behind the screen would have been better materials for these elective offices because of their long associations with the party and the constituents.

Conclusions. Whatever our thoughts and actions are in this year of our Lord 1983, we as a people have to guard seriously against failure in all its ramifications. We don’t have to play with these elections at all. This year stands out from all indications as Olokoro’s year of political destiny. All hands should be on deck to witness its fulfilment. We can’t afford to fail, for failure in 1983 means almost political and identity liquidation for Olokoro for decades ahead. Let our thoughts be guided by those expressed by Sir Walter Scott in his poem titled “Patriotism,” and I quote in part:

Breathes there the man with soul so dead,

Who never to himself hath said,

“This is my own, my native land”

Selfish politics should be abhorred and let patriotism for Olokoro be the overriding factor in this year’s elections, in order to carve out an enviable

political image for ourselves and for generations yet unborn. A stitch in time saves nine!

Date: March 9, 1983.

People Who Have Held Political Office in the Community

However, it is important that honor be given to Olokoro sons and daughters who have held political office.

Table 1

S/N 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

Name Hon. Senator Dr. Chris Adighije Hon. Prince Vincent Ogbulafor Hon. I. U. Mbadiwe Hon. Chidi Nwosu Hon. Dr. R. Ekeleme Hon. Engr. Nathan Ndubuka Hon. Dr. Ezekiel Imo Hon. Nick Eleri Hon. Dr. Kenneth Nwosu Chief C. M. Edoh Chief. E. O. Onwuka Engr. G. C. Offor Hon. P. N. Kwakporo Hon. H. I. O.Nwaogu Hon. A. Ezebuiro Hon. V. Atu Hon. L. Nzadibe Hon. Mrs. Iroeche

Office held National Treasurer, National Republican Convention M Minister for Economic Affairs National Secretary Peop Member, Imo House of Assembly Member, Abia House of Assembly Commissioner for Education, Abia State. Special Advis Commissioner for Works, Abia State Commissioner for Health, Abia State Commissioner for Finance, Abia State Commissioner for Agriculture, Abia State Executive Chairman, Ikwuano/Umuahia LGA Executive Chairman, Ikwuano/Umuahia LGA Executive Chairman, Umuahia South LGA Councillor Councillor Councillor Councillor Councillor Councillor

19 20 21 22 23 24 25 26 27 28

Hon. Chinwendu Nwagwu Hon. Chima Onyekwere Hon. Mrs. Umesi Hon. David Nwokocha Hon. Ochulo Ulonnam Hon. Innocent Agbaeze Hon. Vincent A. Ezebuiro Hon. Martin U. Edoh Chief C. I. I. Nwoko Dr. Chidi Onwumere

Councillor Councillor Councillor Councillor Councillor Councillor Councillor Councillor , Ikwuano LGA Adviser to the Military Governor of Enugu State, Col. H

Vision for the Future

The foregoing historical analysis of governmental evolution in Olokoro is undertaken to show how far we have gone in this respect. It has grown from a simple village organization to a more complicated and sophisticated modern governmental machinery involving different segments of a diverse population with ideological differences ready to be collectively coalesced for a progressive istration. The government has moved from the simple village leadership to a democratically elected government (OU), to the inclusion of Uvuoma Stool as a symbol of our unity, youth movements, social clubs, women organizations, churches, etc. Each government has shown much respect for the culture.

The governance of Olokoro as it is today has grown in complexity and therefore needs the visionary leader to catapult it into a modern, developed, near crisis free, and an enviable community. This mantle has fallen squarely now on Olokoro Welfare Association. Nobody seems to notice the vibration of this organization since the death of the last ODU president, Dr. Hyacinth Otuekere Ekeleme and the transformation of Olokoro Development Union (ODU) to Olokoro Welfare Association (OWA). The women’s wing is very active, ensuring that its development initiatives are current and on course. Point of note is the fact that OWA should elevate the respect and honor that was given to people who have governed the community in the past by adorning the interior of the hall at Ahiaukwu with their portraits. This becomes a pragmatic and visual means of bringing their memories to the consciousness of the people.

CHAPTER EIGHT

Proverbs Prevalent in the Community

Everyday use of proverbs in conversations leads to the expression of wisdom. This wisdom is acquired through oral communication in the community. These proverbs are sayings that guide and help transform an individual’s philosophy and worldview. Wisdom, its acquisition and use, is essential in the development of any human being. It is the ability to discern or make rational distinction between what is true, right, or enduring. Knowledge is not wisdom because knowledge can exist without wisdom. It is mere knowledge to learn about a gun, but wisdom is displayed when the decision to shoot or not to shoot is made. Enjoy the proverbs that are assembled below.

• If you decide to eat toad, eat a fat one. • The toad does not leave its habitat during the day for nothing. It is either pursuing something or something is pursuing it. • Nwanza (a bird) said, “Since hunters have learned to shoot without missing, I have learned to fly without perching.” • A bird that flew from the ground and perched on a high anthill is still on the ground. • As long as a liar persists in lying, so long will he/she continue to lose his/her belongings. • A chameleon said, “I cannot abandon the graceful gait of my ancestors because fire is raging dangerously behind me.” • The chameleon that runs at the sight of a hawk should realize that it is not an

accepted prey. • If the dog fails to bark, it loses its food to the advancing goat. • A goat that is lying down is lying on its skin. • The uncertainty of health condition of the sheep does not prevent people from rearing them. • The cat says that the reason why it covers its excrement is that it does not take time before one’s property becomes another’s. • When oguru (a type of rat) crosses the road, it feeds on rotten nuts. • He who fetches firewood full of ants is responsible for the maneuver of the lizards. • The lizard said that a hot piece of food does not stay long on the tongue. • Whosoever wants a peaceful second burial ceremony of the lizard’s grandmother should well advise the termites to stay out of the marketplace. • The lizard said that he can easily identify the gait of one that intends to throw a stone at him. • All lizards are lying on their bellies, and as a result, no one can tell which one has a rumbling of the stomach. • The lizard said that to avoid unnecessary criticism about nongrowth of hair on its private parts, he decided to hide it from people. • If smoke does not produce any other effects on the lizard, it can make him have a wrinkled face. • A child that cried persistently had told his father that he would only stop crying the moment he made him a bow with a stump. • No one spits out the pinch of salt that is placed on his/her tongue. • Don’t be like the mischief-maker who shook the bushes only to come out to the road to ask, “Who did that?”

• He who is near the tall palm tree picks its fallen nuts. • The reason for taking plenty of soft materials to the toilet, according to the tortoise, is to prepare for the unreliability of the bowel. • Do not act like the tortoise that remained patiently in the pit latrine for seven years only to ask his neighbors a few minutes to his release that they should hurry because the stench is hell. • If you won’t respect the tortoise for paying you a visit, respect him for coming to you with his hands soiled. • If nvula (a type of yam) is cooked tenderly, little ants benefit. • Nobody asks the person who has eaten odudu (a type of beans) to drink water. • There will be no water left in the bowl for other parts of the body, if you decide to wash the knee clean. • If Ahia njoku (family god) does not chew bitter kola (aku ilu), it can hear the crunch. • The dead man, who revealed through an oracle that goats be used in his second burial ceremony, should be asked how many cocks he left behind at his death. • When a woman marries two husbands, she chooses a better one. • A woman is beautiful only if she has an irable character. • A new bride was asked why dinner was not ready at the expected time. Hear her: “Happiness [joy, laughter] restrained me from blowing the fire.” • If an old woman invokes the wrath of the gods on some people while naked, the “messenger spirits” in their utter amusement will forget the message they are meant to carry. • When you make love advances to a deaf woman and she behaves as if she does not understand, simply lower your pants to expose the sturdy stuff, and she will not be in doubt about your intentions.

• A contented man or woman in this world thinks less about the next world. • One should not complain of headache after consulting a fortune-teller. • Wisdom is like a thick forest that nobody can successfully penetrate. • Don’t be as confused as a person who, while his house is on fire, runs after rats. • When you remove a tick from the body of a dog, show it to him, lest he thinks you have pinched it. • The palm nut does not fall far from the parent tree. • If you give me a knock on my head without regard for my brain, rest assured that when I bite you at the anus, I will pay no heed to the presence of shit. • The speed with which one picks up the fallen breadfruit (ukwa) cannot be the same speed with which one takes it home. • You won’t blame the breadfruit (ukwa); you won’t blame the market. Confusion in the market brought about the spilling of the breadfruit. • A traveled man is wiser than gray-haired man at home. • He who curses the deaf curses himself. • Use your tongue to count the number of teeth in your mouth. • The tongue uses cleverness to survive in the mouth. • The aged use proverbs to decide cases. • What the sheep sees and keeps quiet, be sure that if a dog sees it, it will bark out its heart. • The sheep says that nothing is better than looking. • When a handshake es the elbow, it becomes a signal for arrest. • The short wrestler, in the attempt to wriggle himself out from the tough grip of his opponent, presents a false impression of being an excellent wrestler.

• He who has thorns in his flesh feels the uneasiness. • God (Chi), who helped one discover leftover yams in the farm, will also assist him to find the instrument (pointed stick) with which to harvest them. • When the presence of the hawk becomes a danger to the hen, help scare the predator, after which you turn to the hen and rebuke her for wandering far into the woods. • People do not jeer at an overgrown hair, but at one that is not properly barbed. • The wrongdoer usually runs when nobody pursues him or her. • When an animal wants to scratch itself, it approaches a tree, but when a human being wants to be scratched, he or she approaches his or her neighbor. • A seller is a king, and a buyer is a king too. • When two crabs match, they are comfortably tied together. • The crab runs according to the alignment of its eyes. • When something is cracked in the mouth, everybody thinks of crab. • When a child is allowed to wash his or her body, he or she concentrates on his or her belly. • A transaction is never deemed proper at the point of negotiation. • As if what the hen had scattered with its legs was not enough eyesores (wahala), it went ahead and used its beak on it. • Why postpone getting a knife cut that you have to receive no matter what? Boldly stay put, receive it, and then think of its cure. • It would have been better for a wealthy man (ogaranya) to have been killed outright, than to have had him subjected to untold humiliations and indignities. • Anybody can be my mother’s concubine so long as my hands are full of rat’s heads.

• Rice was being eaten long before the introduction of spoons. • If a man does not to go to the wife, the wife can equally to seek for the husband. • The rabbit was sick and it was nursed by bushbaby (atarita). A friend came one day to the rabbit to ascertain the extent of his illness. Hear the rabbit: “Don’t ask me, ask the bushbaby the state of its eyes after it had blown the fire to keep me warm.” • The okra plant never grows taller than its owner. • Wearing a new dress stimulates frequent urination. • It will amount to a height of indiscretion to place a heavy stone on a roof’s top while a baby sleeps on a cot below. • When the lion is lamed, gazelle (mgbada) boldly demands repayment of its loan. • The grasshopper that flies up too high usually ends up in a bird’s belly. • The woman that her husband decides to hate cannot stop it with the preparation of soup laden with heavy lumps of achara. • When a child miscarries a message, he or she does it a second time. • A child is a king or queen only when he or she is in the mother’s womb. • A bird that is dancing in the middle of the road has a drummer stationed in a nearby bush. • For avoidance of high blood pressure and excessive heart palpitation, don’t venture going to your boyfriend with a friend more beautiful than yourself. • When a lean person stands close to a barn, the general impression being created is that he has come to ask for some tubers of yam. • A goat’s milk comes out only after the kid has bumped the nipples with its head.

• The young man who freely benefits sexually from his father’s slaves hardly appreciates the costly nature of such relationships. • It is unwise to try to pacify two children with one rat’s head. • The anus that has judged itself fit can swallow the udara seed. • A person whose ibe nne is in the community of dogs, ought not remove excrement with his or her hands. • The dog usually springs on its prey as a result of the master’s encouragement. • Resources the snake would have used in growing fat, it dissipates in its elongation. • A pot of wine gets reduced in its content when it sees a familiar person. • A man saw a man with hernia (ibi) and shouted, “That is how everything ought to be.” • A woman who has many concubines hardly presents cassava salad that reaches the brim of a pot. • Let the crunch of the bitter kola be an indicator of its taste. • An elderly person never stays in the compound while a goat gives birth tied to a stake. • Udara (a fruit tree) says that she is not the only tree that bears a child whose mouth is often opened. • A person, who wants to test the depth of a river with his or her two legs, should be prepared to swim. • The ear that hears is never as large as a goat’s skin. • The vagary of early market activity is not a barometer for forecasting the day’s market recession. • Education (schooling) is a sweet thing. It is difficult to acquire. But for those who persevere, only if your mother and father have money.

• A fraudster (liar, cheat) does not show his barn in the presence of his kith and kin. • If the lizard is treated with ointment each time it falls, how much ointment will be needed to keep the lizard alive?

CHAPTER NINE

Quotable Quotes

The he-goat complains, “See how my goatee that I bought myself fits me perfectly but compare it with my scrotum that my brother purchased for me. It is really an oversize.”

—Abosi of Umuopara

A little learning is a dangerous thing; drink deep or taste not the Pierian Spring: there shallow draughts intoxicate the brain, and drinking largely restores us again.

—Alexander Pope

If you empty your purse in your head, nobody can take it away from you. An investment in knowledge yields the best interest.

—Arnold Smith

Perfect coolness and self-submission are the indispensable accomplishment of a great mind.

—Charles Dickens

Women are like holes dug by the spirits that are impossible to be filled.

—Chief J. N. Oleka

Let what I dread, dread me too.

—Chief Udeogu of Ofeme

Since I am very hungry and I can’t wait, please, give me the soup from the side of the pot that has started to steam.

—Ekeleme of Itaja

The greatest error in politics is to trust a reconciled enemy.

—Fredrick of Prussia

I am often accused of not obeying instructions. How can I disobey the instruction of a woman who asks me to hang her underpants?

—Isiocha of Itaja Obuohia

Language—spoken language—at any point in one’s life should be carefully chosen. Inadequate use of language often boomerangs. The present travails of modern Israel may be traced to bad use of language: “Let His blood be on us and on our children.”

—Matthew 27:25

Perfection is full of trifles but perfection is not trifles.

—Michelangelo

What is scooped between the teeth cannot fill the stomach.

—Nwaogu Obiah

The waist that has been covered previously need not be exposed.

—Nwaogu Obiah

The piece of land that brought recession to your yams should not be ed during the next farming season.

—Nwaogu Obiah

When a poverty-stricken person (onye ukpa) suddenly finds himself in the midst of food, he wished that all parts of his body be turned to mouths.

—Nwaogu Obiah

If you are my adversary do not venture to come to Ahiaukwu market for if you do, convince yourself that you have entered my home.

—Nwaogu Obiah

If there should be a dance at all, it should be that tune produced by the mortar.

—Nwaogu Obiah

My father is going to use the pot of wine for something means that the wine is meant for drinking.

—Nwaogu Obiah

Be cheerful and always feel contented with what you possess. Do not behave like the chick, which, in spite of all that it has eaten, cleans its beak on the ground.

—Nwaogu Obiah

A person who went to school but fails to spell correctly did not go to school.

—Nwaogu Obiah

The hound is as tired as to the extent of its exploits.

—Nwaogu Obiah

One important means of assessing manhood or womanhood is in the ability to control one’s tongue.

—Nwaogu Obiah

The food that I deny my children let other people’s children remove their throats from it.

—Nwaogu Obiah

Beware of how you discard things, for in a period of scarcity, what you may have earlier on rejected might be pounced upon for survival.

—Nwaogu Obiah

When a child is shown the mouth of a bird, he or she often asks to be shown the teeth.

—Nwaogu Obiah

It takes two to be friends but one has to do the pioneering labour and even the maintenance work for its survival.

—P. Oka Nwaogu

Friendship is never negotiated on the basis of age but on the basis of principles, likeness or mutual respect for each other.

—P. Oka Nwaogu

Friendship is a serious business. If you don’t accept it as such, please call it quits

or chicken out (cf. David and Jonathan).

—P. Oka Nwaogu

Love your neighbour as yourself. The point of takeoff is you.

—P.Oka Nwaogu

Let us in our lives radiate some cheerfulness on our faces instead of looking menacingly like a slave master or mistress all the time.

—P. Oka Nwaogu

To my mind, an ugly person is not the opposite of a beautiful or a handsome person but one who tells untruths.

—P. Oka Nwaogu

Any well-provoked and fully expressed laughter one experiences periodically helps to lengthen one’s longevity.

—P. Oka Nwaogu

The main substance of life is measured not only by the goodies encountered, but also by the amount of hardships endured.

—P. Oka Nwaogu

Christmas or New Year’s Day is like any other day except that people have refused to accept it as such.

—P. Oka Nwaogu

Wrong is wrong and it remains wrong until it is righted.

—P. Oka Nwaogu

Right is right even when circumstances dictate that one think otherwise.

—P. Oka Nwaogu

If one decides to mess the air while asleep, it would not be out of place waking him or her up to inhale a bit of the stench.

—P. Oka Nwaogu

A dog barks not so much to bite its enemy as to protect its own life.

—P. Oka Nwaogu

Respect for cultural norms and practices of any group of people by its indigenes are necessary requirements for an eventual survival of such a community.

—P. Oka Nwaogu

The substance of life lies in a purposeful action rooted in self-improvement and improvement of society.

—P. Oka Nwaogu

Preaching in a church usually produces a calm audience only to the extent that questions are never entertained.

—P. Oka Nwaogu

A person who rejects food presented to him but at the same time drives away goats approaching to eat it, never wanted to reject it.

—P. Oka Nwaogu

As we pretend to live, what stares us in the face is death not life; but as death approaches, what is with us is life not death. Life is death postponed but death is life in perpetuity.

—P. Oka Nwaogu

Worry and worry to the extent that you can comfortably control. It is unmanly not to worry.

—P. Oka Nwaogu

Purposeful life does not involve the making of enemies, but it involves the building of bridges across irreconcilable terrain.

—P. Oka Nwaogu

In the world of human affairs, traces of ugliness in a person usually disappear as a result of constant interaction.

—P. Oka Nwaogu

Man when alive kicks, struts, and makes choices, determines to a large extent its own destiny. The same man at death lays lifeless, livid, motionless, unable to choose even where to integrate with mother earth.

—P. Oka Nwaogu

New ideas are like old wine; they are sometimes difficult to swallow.

—P. Oka Nwaogu

At times, when the stomach refuses to perform its function it takes the determination of a frowned and a fearful looking face to force it to do its duty.

—P. Oka Nwaogu

Do not sow evil for someone to reap, for in the process you may become the casualty.

—P. Oka Nwaogu

All creations of man are transitory and perfectly worldly. The most evil of these creations is money. Mankind, beware.

—P. Oka Nwaogu

Let it not be the case of a person crushing a millipede and innocently removing his or her leg only to turn round and castigate the arthropod for the mess done to his or her foot.

—P. Oka Nwaogu

To say “I told you” does not imply that one is rejoicing in another’s misfortune.

—P. Oka Nwaogu

People scramble for everything. They want to be first in all their endeavours. In fact what people have failed to scramble for is a coffin.

—P. Oka Nwaogu

One bird’s agony is another’s pleasure. When a hawk claws a chick, the chick’s cry is the hawk’s pleasure.

—P. Oka Nwaogu

ing through this world means that one is consciously in awareness of things around him or her and that one is contributing in small measure to the promotion of human dignity.

—P. Oka Nwaogu

Human wisdom does not always come readily for use when expected but can trickle in hours after its demand is over.

—P. Oka Nwaogu

There is nothing wrong in being sick but pray that you survive or recover, for every survival helps you build immunity for subsequent survival and living.

—P. Oka Nwaogu

Perfection is never arrived at one attempt. It is, however, attained through the process of sustained trials, spiced with introspection.

—P. Oka Nwaogu

He or she who begins early quits early.

—P. Oka Nwaogu

Always try to plant an idea. It may germinate sooner or later or it may not germinate at all.

—P. Oka Nwaogu

New idea often comes like a flash of lightening and it should be crystallized as soon as it is felt.

—P. Oka Nwaogu

Let us hang on in spite of all odds in our chosen vocation or profession but shift like the lizard at the sight of one who intends to throw a stone at it.

—P. Oka Nwaogu

Do not live like the lizard that has a mouth but never alters a sound.

—P. Oka Nwaogu

The verbal fireworks (angry exchanges) of adversaries or even friends can at times be therapeutic, healing, soothing, or even sanitizing.

—P. Oka Nwaogu

Extreme shyness and timidity are twin inadequacies in a man or woman. The more devastating in personality dynamics is the latter.

—P. Oka Nwaogu

Truth is a concept that is always in people’s lips but it is very much abused. Even in court where it is to be taken seriously, it is there that truth is massacred.

—P. Oka Nwaogu

Try, as much as you can, unless you are privileged, you can’t see the “king.” But be reminded that the cat can easily look at the face of a king.

—P. Oka Nwaogu

Self-motivated change is the best learning for any individual.

—P. Oka Nwaogu

Do not expect one-sided treat in life (love, hatred, poverty, richness, etc.) else you will not build up resistances to forge ahead.

—P. Oka Nwaogu

If you need gold be prepared to dig deep.

—P. Oka Nwaogu

The scientific cloning that is going on at the moment resembles another attempt at building a “Tower of Babel.” Surely, it will attract the anger of God.

—P. Oka Nwaogu

No matter how lavishly you may have entertained a deformed person, at his or her exit, when you are seeing him or her off, carefully listen to the tattoo of his or her gait that goes like this “take my bottom and lick, take my bottom and lick.”

—P. Oka Nwaogu

He or she who cultivates and plants should be allowed to reap and harvest the fruits but to expect otherwise is very unacceptable.

—P. Oka Nwaogu

Vote for me with all sincerity, but if you don’t, never regret afterwards for not voting for me.

—P. Oka Nwaogu

Power, like life, is transient; make the best use of it while it lasts.

—P. Oka Nwaogu

Governments, like women for obvious reasons, lean towards untruths.

—P. Oka Nwaogu

Lets get it straight, government whether democratic or military (if given ) is government. The end product should be good governance of the citizenry. Any deviation from this general expectation is unacceptable and roundly condemnable.

—P. Oka Nwaogu

The primary responsibility of government is to reduce the misery of its people;

but in Nigeria, the successive military dictatorship fought relentlessly to reduce Nigerians to the level of psychotics.

—P. Oka Nwaogu

A democratic government can afford to govern as it likes (?) claiming the mandate of the people as the basis for its action or inaction; but a government by force (coup d’état) ought to rule according to the dictates of benevolent governance in order to garner and legitimacy. It will be foolhardy to think or behave otherwise.

—P. Oka Nwaogu

Power, the transient as well as the intangible self-bloating phenomenon used to influence people, is a flaming fire that can, if unchecked, destroy even the possessor.

—P. Oka Nwaogu

Stress is a “virus” that attacks all facets of human personality. It affects thinking, facial expression, gait, judgment, greeting, interaction, digestion, and even anabolism. It is a social malaise that impedes output and reduces man-hours. Collectively, stress can lead to national atrophy.

—P. Oka Nwaogu

that stress is not restricted only to the poor. Kings, queens, princes, and princesses, prime ministers, presidents, and even member of the ruling elite are susceptible to the bug. Gentle fellow, keep on trucking!

—P. Oka Nwaogu

New flashes of ideas that come to you suddenly are like visitors. They come and go but if you document them immediately, you imprison them and retain them for future use.

—P. Oka Nwaogu

Life ought to be like what obtains in a football field where every goal scored is overtly celebrated immediately without waiting till the end of the match. Life successes should be ongoing events and their celebrations will not be cumulative.

—P. Oka Nwaogu

A bad teacher is like an immature preacher or pastor who instead of converting newcomers to his or her faith drives them away because of inappropriate use of citation. A certain proselyte came to the church for protection and advancement in life since he or she was told that God will do all that he or she needs as long as you ask him. The first sermon he or she heard on the first day of attendance was ended with his prayer: “As it was in the beginning, is now, and ever shall be world without end, amen.” On hearing this proclamation, the new church attendant stood up, dusted his or her tros and left. Reason: he or she wanted a positive change in life, but he or she is now being offered the continuation of

the dejected life he or she was used to. This, in fact, is unacceptable.

—P. Oka Nwaogu

Love is madness of the heart and feelings towards an object (animate or inanimate).

—P. Oka Nwaogu

If you decide to intrude into the bees’ hive, be prepared for the eventual stings from its inhabitants.

—P. Oka Nwaogu

A tree does not make a forest, but definitely, it helps to constitute one.

—P. Oka Nwaogu

Living transcends consumption of food for sustenance of life, but it includes the dynamic interactions between self and the environment in such areas as homemaking and management, employment as well as being involved in the improvement of social conditions for all.

—P. Oka Nwaogu.

Love is a two-way traffic. If it is allowed to degenerate into becoming one-way affair, it becomes an instrument for enslavement.

—P. Oka Nwaogu

Love needs patience for it to take root, but it should not be allowed to wait for too long.

—P. Oka Nwaogu

When you decode ideas (written, oral, gestures) do not lean stiffly on what you have interpreted. It will be nice to seek for some clarifications.

—P. Oka Nwaogu

No greater love than this, that Adam gave up the beauty of the Garden of Eden for the love of his wife.

—P. Oka Nwaogu

Successful life is built by sustained sacrifices and innumerable accommodations.

—P. Oka Nwaogu

One who runs to the scene of fighting fails to realize or understand that fighting is death.

—P. Oka Nwaogu

Whenever you mourn and eat during a funeral, that the moment is germane for you to think that one day it will be your turn.

—P. Oka Nwaogu

When a grown-up girl is reported missing, please hold your breath and talk less. In reality, she is not missing but has taken the right road.

—P. Oka Nwaogu

Every normal human being has one problem or the other in life. How to manage it to avoid its interference with relationships with other people takes a centre stage in effective living.

—P. Oka Nwaogu

The pregnant woman’s stomach will revert to normality only after she has put to bed.

—P. Oka Nwaogu

There is nothing that is eaten in which the hand remains permanently glued to the mouth.

—P. Oka Nwaogu

Be a positive actor in the realm of human affairs.

—P. Oka Nwaogu

A noble principle of a rational man or woman is, “What I have, I keep.”

—P. Oka Nwaogu

Ordinarily, people forget God under good health conditions. A little ill health that threatens an individual helps him or her begin a dialogue with his or her creator (tonic for reconciliation with God).

—P. Oka Nwaogu

If bad communication (spoken or written) is forgotten by the sender, it is never easily forgotten by the receiver.

—P. Oka Nwaogu

Nowadays, it has been observed that when elders want the youths to take the path to life, they prefer the path to death.

—P. Oka Nwaogu

When you see a skirt, don’t lose your head because you don’t know what is inside it.

—Rev. C. C. Holly

To be recognized as a balanced, educated, and a reflective individual demands that one looks at a situation from more than one point of view.

—P. Oka Nwaogu

Friendship existing between two people is likened to the itch that causes

irritation and scratching on the body. It affects the two people at different times. When the itch arrives, it has to be scratched (attended to) by the affected party.

—P. Oka Nwaogu

All over the world, it is taken for granted that educational attainment and economic success are closely linked, that the struggle to raise a nation’s living standards is fought first and foremost in the classroom.

—The Economist, March 29, 1997

Learning to ride a bicycle is done only when the bicycle stops rolling.

—Uwaekwe of Amangwo

CHAPTER TEN

Some Narratives: Read and Ruminate

Reconciliation: A Two-Way Affair

A man once quarreled with his wife. For days, he would not eat her food. However, one of the man’s favorite foods is the Igbo delicacy or salad prepared by mixing sliced cassava with oil and other ingredients called Jiapu agworoagwo. One evening, the wife decided to ignite the appetite of the husband with this delicacy that he never resists its sight. She brought the cassava and the corresponding ingredients outside her kitchen to a vantage position where the husband could easily visualize what she was doing from his own house. As she started turning the delicacy with her hand, the husband had no difficulty in observing what was going on. Immediately, he started salivating to the extent that he lost his emotions. He stepped outside quickly from the precincts of his house and went stealthily, as if he was looking for a missing coin, to the spot where the wife was performing her duty meant for feeding the children. As the man came very close to the wife, he shouted, “Mgbafo, what did you say that I did to you in this house?”

The wife was surprised at the arm’s length presence of her husband but without a stir continued doing what she was doing. Then, the husband moved a little closer to her, raised his voice and asked, “Mgbafo, didn’t you hear my question?”

At this juncture, the wife stood up and started pointing one of her oil-soaked fingers toward the husband, demanding why she should not be given some respite in this house. It was not long indeed when the cream from the cassava mixture on her finger touched the lips of the husband. This was what he really anticipated, an avenue for being included in the sharing of the salad and by implication ending the protracted standoff in their matrimonial relationship. Without any waste of time, his tongue moved swiftly across his lips into his mouth and he immediately and softly intoned, “Mgbafo, it needs a little more salt.”

—P. Oka Nwaogu

Existential Decision

Once upon a time, an individual called Nwaelekebe and some people from a certain village decided to honor an invitation extended to them from a neighboring village a few kilometers distant in respect of an annual feast that lasts for a week. It happened that weeks ed and the resident Nwaelekebe failed to return after the expiration of the mandatory one-week festivities, and this situation brought some anxiety to his relations. In due course, the community was alerted about the nonreturn of one of its denizens from the neighboring village. The community leaders, after extensive consultations and deliberations decided to send emissaries to the neighboring village to inquire about the whereabouts of Nwaelekebe. It was also learned that the people who went with him for the festivities had since retuned. Luck was on the side of the emissaries, for as soon as they arrived at the market square of the neighboring village (the main hub of activities), they sighted their man in the midst of a merrymaking crowd, throwing his hands around himself and shaking his frame to the tune of the music in attendance. As surprised and astonished the emissaries were, they gladly called him out privately and told him that they came here specifically to bring him back as the whole community was worried because it was not clear whether he was alive or dead.

Nwaelekebe laughed on hearing the message without showing any remorse for having overstayed without notice and for raising the blood pressure of his kith and kin. He further astonished his brethren when he said, “Leave me alone. If my hosts declared that they were not in a hurry to end their feast, why would I be in a hurry to return home?” This, indeed, is the man of the hour!

—P. Oka Nwaogu

Paradoxical Intention

Paradoxical intention means a situation in which an individual’s idea or message should be understood from the opposite perspective. For example, a child has broken a plate while washing dishes. The mother, on hearing the noise of the broken plate, immediately retorted, “Nkechi, break more of those plates.” In actual fact, the mother of Nkechi wants her daughter to be more careful in handling the remaining plates. Let us follow this conversation between two individuals.

One day, a resident of a certain town outside Ngwaland decided to travel to a famous market within the vicinity (Ngwaland) for some transactions. Halfway to the market, this resident saw a neighbor coming back from the market, and he decided to extract some information from him on the status of the market after his own transactions.

Question: Does today’s market day pull a lot of crowd? Answer: “Not much.”

The questioner heard what was said but still continued his onward journey to the market. When he finally arrived at the market, he saw to his greatest surprise and astonishment that the market was bubbling with people to the extent that movement from one section of the market to the other was very difficult. This was because people, as it were, were marching on each other.

The questioner, on experiencing the crowded nature of the market, started ruminating over the full meaning of his neighbor’s answer to his question. On

further investigations, result of which came from face-to-face interactions with the indigenes of the town, he was told that the market, which bears the name Idikwa ndu (Are you still alive?). is a meeting place for choosing lovers by beginners and also for renewing and exchanging love pledges and pleasantries by old friends when they meet in this famous market. Concubinage is a way of life in Ngwaland. Men have mistresses in addition to the legal wife or wives. As it dawned on the questioner, the answer given to his question by his neighbor had a hidden meaning. Existentially, the market was really crowded but according to the person who answered the question, the market was sparsely populated. In fact, he was indicating that, to him, once his lover was not in the market, the market no longer commands a “visible” crowd.

—P. Oka Nwaogu

Solomon’s Philosophy of “ It on”

Solomon of the Old Testament, as the saying goes, “was the wisest of the wise.” As time ed, it dawned on him that he should get married in church, but the thought of it gave him some worry. On the appointed day, he went to the church with his battalion of wives, and he conspicuously took the centre position in the church with his wives occupying almost half the available seats. As the matrimonial ceremony progressed, it came to the point the priest asked Solomon to step forward with a bride for a kiss. This demand became a scatterbrain for him since he did not know how to execute the assignment ing the legion of wives behind him. However, he stood up, adjusted his robe, and reached out for the wife next to him on his right or left (?), gave her a kiss in the presence of the priest, and witnesses. He then asked her “to it on.”

—Motion philosophy

A Case of Infidelity!

Once upon a time, a husband suspected his wife of infidelity. As the idea was going over his mind, he decided to let his wife know about it and, if possible, persuade her to defend herself by swearing on a very dangerous juju (agbara). When this allegation was put forward before her, she promptly proclaimed her innocence and agreed to swear on any dangerous juju that would be brought in order to back up her claim. The husband, in fact, procured this juju, and the wife in the presence of the husband took the oath by saying that she had never slept with another man. After this oath taking, the husband was very happy, and he immediately left the parlor where the swearing was done for the ading room. As soon as he left the room, the wife quickly took the juju, threw open her legs, and questioned the juju: “See, is this what you feel should be left solely for one man?”

On hearing some mutterings from the wife, the husband quickly hurried to the parlor and called on her to repeat what she had just said. She replied, “Whatever you heard is what I said.”

Swinging idea

Reincarnation: An Analogy

Reincarnation can be dramatized in this world. It is a concept that borders on rebirth of a soul in a new body or life after death. This belief system of a people is aimed at regulating the lives of individuals on this earth as a preparation for a second earthly journey (to this world) to reap the fruits of good deeds or stand punished for wicked act(s). The following story illustrates it.

There was a married civil servant with the name Elema who began his job experience from humble beginnings. He started from the ranks, which meant that he had no enhanced education. As a result, he decided during the course of his duties to uplift himself educationally through private study. At the time he was employed, he was given a house meant for junior workers of the establishment. This gesture gladdened his heart, and he felt that a deep sense of belonging was stretched out to reach him. However, when he took up residence at the junior quarters, he found out to his utter disappointment that fruit trees seen within the premises of his colleagues were nowhere close to his own. He did not lose heart but rather embarked on planting the desired trees at appropriate distances within his enclosure. He meticulously tended to these trees until they started to yield fruits. But as he was trying to cultivate these fruit trees around his compound both for ornamentation and for their fruits, he was also busy trying to improve himself educationally in order to help him advance to higher positions in the establishment.

He obtained, through personal hard work, qualifications that enabled him enter the university to pursue a degree programme. Before his entry into the university, he requested for and was granted a study leave with pay. He struggled relentlessly and, after a grueling toil of four-year duration, obtained the first degree with honors. As he went back to work after graduation, abundant prospects awaited him. His employers found out that this junior worker now in possession of a prestigious university degree was performing creditably well in all assignments entrusted for execution under his care. Not long after this

discovery, the management decided to convert his status from junior to senior cadre, a situation that made the young man feel elated, honored, and recognized.

His salary scale changed, so also was his domicile. To his utter surprise, he was allocated a house within the senior quarter’s enclave. His heart heaved a sigh of joy, but this was not long-lived because, on inspection, he discovered that his movement would mean losing all the fruit trees that he had energetically fought to nurse to maturity. The thought became unpleasant, a pill he could not swallow. What would I do? This he queried himself many times. At last, he consulted his wife, and two of them decided that instead of letting the fruits of these trees be enjoyed by any newcomer to the place, they rather would have them hewn down. This decision was final and irrevocable. It was a matter of moments when the action was executed and the trees lay flat on the ground.

A few days later, this couple embarked on their movement to the senior quarters where everything was left intact, including fruit trees and well-maintained lawns.

Time gradually rolled by, and the couple enjoyed the comfort of their new home with the social prestige that went with it. Time also ticked as life indeed became pleasant and glamorous. As the couple lived and enjoyed, visible signs of cracks in their marriage relationships started emerging. They were no longer one because the woman had lately discovered ngu—a yellowish fluid on her husband’s teeth, so to speak. Her hatred for the husband took a turn for the worse. She began to deal with the husband from all directions—ranging from nagging, quarrelling, to outright refusal to give him food. It did not take much time when the maltreatment began to tell on the man. He became sick, struggled for a while to live, but eventually died.

After the furor that accompanied the death and mourning had abated, scales of illusion that had obscured the woman’s visibility for a long time began to fall off her eyes, gently revealing clearly a forlorn future. From the look of things, this woman was destined to move from her present domicile since she could not

retain the house that was allocated to her husband on seniority criterion. The establishment decided to reassign a house in the junior quarters commensurate with her junior status in the organizational setup as well as in consideration for the husband’s meritorious service to the organization. When finally a house was allocated to her, unknown to the officer that she had lived at this house before— it was the same house that became her lot. The woman was full of rage and fury, but in fact, nothing could be done to revert the situation. She had to go back to her old abode to behold the destruction she and her husband deliberately carried out years back. So as destiny would have it, she was caught in her own web, trap, and design and had to live with the nightmare for years to come.

—P. Oka Nwaogu

The Owl (Ikwighikwi) and the Praying Mantis (Ngolongol)

In the animal world, as it is in the real world of people, hostilities often flay up for no apparent reason even when the antagonists have similar ugly characteristics. There was an animosity existing for a long time between these two flying creatures even though in one respect their characteristic feature is the same, while in another, there is an utter difference. Furthermore, one bird is big, and the other is small. One feature that is common to the two is the existence of bulging and protruding eyes.

Nobody knew the origin of the dispute except that one bird was nursing ill feelings against the other. The enmity played out one sunny afternoon when the praying mantis was resting and trying to shelter itself from the menace of the day’s hot weather. Unaware of the presence of the enemy, this predator bird (the owl) in a jiffy swooped on the mantis and carried it amidst all struggles made by the mantis to free itself. In the meantime, the owl overpowered the mantis, carried it, and flew to the top of a tall tree. The mantis pleaded with its adversary to set him free, but the predator was adamant and unyielding. Then there was a scuffle on top of the tree, during which the mantis had the opportunity to stick its hind legs to the eyes of the owl. As a result of the struggle, both the mantis and the predator crashed to the ground. Then mantis asked the predator, “Did I not tell you that the melee that took place on top of the tree will definitely take place on the ground?” (Uzu turu na elu ga atu na ala!) In the end, the two birds settled their differences after considering the potential capability possessed by each enemy.

—Community’s folklore

APPENDIXES

Appendix 1

Investigation Report and Recommendation on the Objective, Functions, and Activities of the Various Olokoro Groupings

By

Umezurumba Special Committee of the Olokoro Development Union June 1985

Preamble

At the general meeting of Olokoro Development Union held on the twenty-sixth of December 1984, the secretary general of the then Olokoro Development Committee informed the house that conflicts exist at the Enugu and Lagos branches. Sequel to this, the newly established ODU set up a select committee with these of reference:

“To look into the functions of various groupings, clubs, and unions as they affect Olokoro and to examine their aims and objective and to make recommendations”

Composition of the Committee Chief Magistrate S. O. Umezurumba Chairman

Dr. L. C. Amajor Chief Dr. J. E. Nwosu Dr. A. I. Opaigbeogu Dr. P. O. Nwaogu Dr. C. Adighije Mr. V. E. Ogbulafor

Secretary Member Member Member Member Member

Investigation Procedure

The committee held its inaugural meeting on Saturday, the twenty-sixth of January 1985, at the chairman’s residence at exactly twelve noon. At this meeting, Dr. L. C. Amajor was unanimously appointed secretary. After exhaustive discussion on the methodology of this investigation, the committee decided to adopt the written or or oral evidence criteria throughout the period of the investigation. English and Igbo languages were agreed as the media of communication. All sessions were to be held in the chairman’s home at Itu Mgbedala, Olokoro.

A tentative interview schedule was also drawn up.

Memoranda and Oral Interviews

Following our invitation letters to the different groups and individuals, to submit memoranda and attend interviews, the underlisted responded. These served as the working basis on which this report was framed.

Memoranda

1. Olokoro Development Union, Aba Branch (exhibit 1) 2. Ezi Nwanne Di Na Mba, Enugu Branch (exhibit 2) 3. Olokoro Development Union(Women’s), Enugu branch (exhibit 3)

4. Olokoro Uvuoma Social Club of Nigeria (exhibit 4) 5. Olokoro Development Union (men’s) Enugu Branch (exhibit 5) 6. Mr. C. M. Edoh of Amizi (exhibit 6) 7. Olokoro Umunna-Bu-Ike society of Nigeria (exhibit 7) 8. Olokoro Development Union, Lagos (exhibit 8) 9. Olokoro Development Union, Nsukka Branch (exhibit 9)

Oral Interviews

1. Mr. I. Nwoko, former Secretary General of the former ODC 2. Mrs. F. Edoh, Mrs. G. Ogbulafor, Mrs. D. N. Ezebuiro, Mrs G. Eleonu, Mrs. O. C. Umeh, representation of Ezi Nwanne Di Na Mba, home branch 3. Mrs. M. E. Umeh, Mrs. G. O. Ogubunka, and Mrs. J. U. Ezebuiro, representative of Oganihu 4. Mrs. J. Elefo, Mrs. M. Gbaruko, and Mrs. R. Okpechi, representative of Udo Obodo 5. Mrs. P. C. Umeh, Mrs. C. O. Umeh, Mrs. A. Ochia, and Mrs. M. Gbaruko, representative of Otu Umu Ada 6. Mr. E. E. Ogbonna, Mr. O. I. Ogbonna, and Mr. U. Onuoha, representatives of Olokoro Uvuoma Social Club of Nigeria 7. Mazi T. S. Edoh and Mr. E. I. Ogbonna, representatives of Olokoro Development Union (men) Enugu branch 8. Mrs. J. Ajuzie, Mrs. R. Nduaguibe, Mrs. O. C. Umeh, Mrs. C. Ogidi, and Mrs. F. Edoh, representatives of Ezi Nwanne Di Na Mba, Enugu Branch (National President, home branch)

9. Chief I. Adighije of Okwu, Dr. J. E. Nwosu of Umuobia, and A. O. Atu of Amizi, representative of traditional rulers (absent) 10. Mrs. N. Uhiara, Mrs. G. O. Uwakwe, representatives of Olokoro Development Union (women), Enugu branch. These were accompanied by Mazi T. S. Edoh and Mr. G. N. Oriaku, president and secretary, respectively, of the men’s wing at Enugu. 11. ODU Home branch (no representation or memo) 12. Olokoro Progressive Youth Front (no representation or memo) 13. Ogburuke (not invited, executives unknown) 14. Olokoro Social Club, Lagos (no representation, no memo)

Olokoro Groupings in the Federation

During the course of our investigation, the committee discovered that the following Olokoro groups exist within or without Olokoro. They have been classified on the basis of sex.

A. Women Groups a) Oganihu, Olokoro b) Udo Obodo, Olokoro c) Ezi Nwanne Di Na Mba (Olokoro, Enugu) d) Otu Umunne, Olokoro e) Women kindred groups in villages, Olokoro

B. Men Groups a) Ogburuke, Olokoro and outside b) Olokoro Umunnabuike, Lagos. c) Ugwumba Youth Association, Lagos.

C. Men and Women Groups a) Olokoro Development Union b) Village Council Meetings, Olokoro c) Olokoro Social Club, Lagos d) Olokoro Uvuoma Social Club (Olokoro and outside) e) Thema social club, Olokoro f) Olokoro progressive Youth front (Olokoro and outside)

Aims, Objectives, and Functions of the Various Olokoro Groupings

These are usually contained in the constitution of any group. Interested readers are therefore referred to the respective constitutions of the various groups where available. See exhibits 10-15 and 16a-c.

1. Olokoro Development Union The constitution of this body is in the making.

2. UDO Obodo Women Association: The aims, objectives and functions of this group are clearly spelt out in their constitution (see exhibit 10).

3. Olokoro Uvuoma Social Club of Nigeria (See exhibit 11 for their constitution.)

4. Olokoro Social Club, Lagos (No copy of their constitution was received.)

5. Ogburuke: No copy of their constitution was sent to the committee.

6. Olokoro Progressive Youth Front

See exhibit 12 for their constitution.

7. Olokoro Umunnabuike Society of Nigeria, Lagos Some of their aims and objectives are as stated in their memo (exhibit 7). A copy of their constitution was not received.

8. Oganihu Women Society, Olokoro See exhibit 13 for their aims, objectives, and functions.

9. Ezi Nwanne Dina Mba: See exhibit 14 for constitution.

10. Otu Umunne: See exhibit 15 for aims and objectives.

11. Women Kindred Groups These do not appear to have any written constitutions.

The Effect of the Activities of the Vaious Groups on Olokoro Community

1. Olokoro Development Union: The light and water we have today and the continuous maintenance of our roads, to mention but a few, are some of the handiworks of the former ODC, now rechristened ODU.

2. Udo Obodo Women Association: The group instils discipline in our youths and attempts to settle disputes within families (e.g., the incidents at Amizi [Mrs. M. Eleonu] and Itu Mgbedala [Mr. C. C. Okinawa]). They claim to have donated generously to some philanthropic organizations in the country or state.

3. Olokoro Uvuoma Social Club of Nigeria: Attempts to unify our sons and daughters all over the federation under one social umbrella, gives them a sense of belonging, helps , and agrees to donate generously toward any Olokoro project. Generally, it has projected the image of Olokoro on the social ladder of the country.

4. Olokoro Social Club, Lagos: Appears to unify our sons and daughters, residents in Lagos, gives them a sense of belonging, and helps . This group invested about ₦22,000 toward the construction of a post office in Olokoro.

5. Ogburuke: This has been the task force that contributed immensely and executed all the projects (water, electricity, roads, etc.) in Olokoro so far.

6. Olokoro Progressive Youth Front: This group has played many enviable roles

in the community:

a) tried to resolve the election crises b) made generous donation during the 1982 ODU Launching c) initiated the the bridge reconstruction

7. Olokoro Umunnabuike Society of Nigeria, Lagos: This group has tried to bring a cross section of our sons in Lagos under one umbrella, thereby unifying them and helping in their progress, besides, it donates generously during any ODU launchings in the past. 8. Oganihu Women Society, Olokoro: This group has always worked very closely with Ogburuke and has donated generously toward any development project in Olokoro. Has invested over ₦10,000 (ten thousand naira) to equip workshop at the Olokoro High School. 9. Ezi Nwanne Dina Mba: The committee was informed that the group made tremendous contributions toward the development of Olokoro through the former ODC. 10. Otu Umunne: As a newly formed group, it is trying to bring under one umbrella, and according to them, development plans are underway. 11. Women Kindred Groups: No significant contribution toward the development of Olokoro is known.

Recommendations on the Various Olokoro Groupings

A. Olokoro Development Union

1. This group, which should embrace all sons and daughters of Olokoro by birth or by marriage, should be seen as the supreme body in Olokoro that is responsible for her political, social, economic, and educational development as well as its security and ensure that peace reigns supreme all the time. 2. It should have both male and female wings in any town in the federation where Olokoro sons and daughters as defined above, are resident. 3. A home branch shall be established. However, the federal executive shall be home based. 4. Every financial member shall have a hip card. This card shall be the same for all branches. 5. General meetings at home shall be on village representation on equal basis. 6. The national body branch and wings should be guided and operate on the same constitution, hitherto, branches and wings of the ODC had different constitutions (see exhibits 16a, 16b, and 16c). 7. The national body should officially inform all the branches about the change from ODC to ODU. 8. There should be a continuous flow of communication between the national body, the branches, and groups.

B. UDO Obodo Women Association: The objectives of this group as clearly listed in its constitution and their activities as demonstrated by the incidents at

Amizi (Mrs. M. Eleonu) and Itu Mgbedala (Mr. C. C. Okenkwa) conflicts with the roles of traditional rulers, police, and other law enforcement agencies in the community and the federation. On this basis, the group could be said to constitute an illegal body and, as such, should be advised to stop functioning. However, if they should be allowed to continue, their objectives should be redefined. Furthermore, they are free to apply for hip into any other approved women organization in the community.

C. Olokoro Social and Olokoro Uvuoma Social Clubs

Having adequately diagnosed their objectives, functions, and contributions toward the advancement of our people, the committee recommend that they be allowed to continue their good work. However, the committee feels that Olokoro Uvuoma Social Club of Nigeria is advised to make an impression in the community while Olokoro Social Club, currently based in Lagos, should strive to have a larger geographic area of influence, especially at home.

D. Ogburuke, Olokoro (Progressive Youth Front)

Olokoro Umunnabuike and Oganihu

Having examined the aims, objectives, functions, and activities of the above groups, the committee recommends as follows:

a) Ogburuke: The committee feels very strongly that this body should exist as a club and as an independent group. b) Olokoro Progressive Youth (Front): To be renamed for more palatable

word, the committee advises this group to try and make its existence felt by the community. c) Oganihu: This group used to be restricted to wives of Ogburuke . The committee recommends that its doors be thrown open to other women of good behavior in the community. The group should not be allowed to form the nucleus of Olokoro Development Union, Women’s Wing, in Olokoro. Oganihu is a shadow of a meeting. It should be scrapped. However, new nuclei of ODU women’s wing should be instituted on representative basis. d) Olokoro Umunnabuike Society: This group, currently based in Lagos, should make efforts to have a wider geographic spread, particularly at home. They are advised to make their presence felt at home. e) Ezi Nwanne Dina Mbe, Otu Umunne and Women Village

Kindred Groups: Having thoroughly examined the origins, aims, objectives, functions, and activities of the above groups, the committee strongly recommends that all the three groupings be scrapped off for the following reasons:

a) Ezi Nwanne Dina Mba

i) The group is discriminatory because hip is restricted to nonindigenous Olokoro women domicile in Olokoro by virtue of marriage. ii) It is very heterogeneous in composition and, as such, could easily generate and breed misunderstanding between families, hamlets, or villages. iii) Their activities and utterances, especially at Enugu, caused and perpetuated the crisis between them, their husbands, and of the former ODC at Enugu. The degree is such that hatred exists between some families at Enugu today.

iv) Its recent national cultural show and consequent pronouncements over the news media by their national president are considered inimical to our cultural heritage and suggest that they have actually not been an integral part of the community. v) Most importantly, almost all memos and personalities interviewed suggested scrapping them off our records. However, the committee feels that the doors of other women groups, especially “Meeting Umunwanyi in villages” are open to them for hip.

b) Otu Umunne

i) This group is also discriminatory because hip is restricted to indigenous Olokoro women married within Olokoro. ii) Based on the manner it originated, the committee feels it is a rival group to Ezi Nwanne Di Na Mba.

However, the committee feels that nothing stops them from coming together on an ad hoc basis just to solve any major problems in Olokoro because of the traditional roles umu ada holds in any community. The doors of other approved women groups are also open to them.

c) Women Village Kindred Groups

i) The groups are discriminatory because hip is restricted to those women from a village that are married into another village (e.g., all Amizi women married in Okwu; all Umualanchara—Amizi women married in Okwu. ii) Because within one village, there could be so many of such groups, tension

could be easily generated in villages. iii) In a way, these share fairly common characteristics with Ezi Nwanne Dina Mba. They are thus regarded as mini-Ezi Nwanne Dina Mba groups in villages. The committee feels that they should be comfortable with “Meeting Umunwayi” in their villages and/or other approved women groups in Olokoro. We recommend that village chief be mandated to deal with them.

General Guidelines for Groupings

1) Since the Olokoro Development Union is the custodian of our political, social, economic, and educational development, all other grouping should be subject to its rules and regulations. 2) Any Olokoro group trying to spring up must be cleared by ODU following which it should be ed with ODU. The approved existing bodies should be ed by ODU as soon as possible. 3) hip to approved groups shall, as far as possible, not be restrictive in nature. 4) All groups, old and new, should have branches, especially at home. 5) The activities of approved groups should be seen to enhance those of ODU and the progress of Olokoro in general. 6) Efforts should be made to avoid duplication of roles by different groups, for instance, there is no need of having too many social clubs if one or two can suffice. 7) Public pronouncements on issues affecting Olokoro in general, which emanate from any group, should be cleared with ODU before going to the mass media. 8) Finance: ODU and all approved societies and clubs should keep good financial records.

ODU and Ezinwanne Dina Mbe at Enugu

Having carefully considered all the available evidence in the dispute, the committee recommends as follows:

The Ezi Nwanne Dina Mba group should be disbanded.

a) of Ezi Nwa Dina Mba and their husbands who were expelled from ODU, Enugu branch should be recalled immediately. b) All documents, financial and otherwise, belonging to ODU Women’s Wing, but still with former executives who are of Ezi Nwanne Dina Mba should be surrendered, immediately to the present executives of ODU Women’s Wing, Enugu branch (see exhibit 17 for more details on the issue).

Olokoro Development Committee and Olokoro Community Union Lagos

On August 1981, ODU Lagos Branch changed her name to Olokoro Community Union (see exhibit 8). They are presently known as Olokoro Development Union. Our investigations revealed no evidence of any sort of conflict in Lagos.

General

1) The Olokoro Development Union and groups should always recognize, utilize, and consult our traditional rulers as much as possible. 2) The Olokoro Development Union should set in motion the process of forming a respectable and formidable Olokoro student union. 3) The committee strongly feels that the times are ripe for documenting our history, culture, and developmental evolution. 4) ODU (national) should formally write branches to inform them officially of the change from ODC to ODU. Moreover, she should constantly endeavour to maintain a continuous communication flow line with branches and groups. 5) Those groups recommended to exist should be regarded by the ODU as dynamic ad hoc parastatals (are under power of the ODU). 6) According to the listing of groups, women groups exceed those of men; the committee feels strongly that this proliferation trend of women groups should be seriously checked. 7) The committee recommends that there should be no more new social clubs in the community. 8) Finally, the committee feels that ODU should make copies of this report

available to branches and groups.

Signatures

S. O.Umezurumba, Esq.

(Chairman) (Signed)

Chief Dr. J. E. Nwosu

(Member) (Signed)

Dr. P. O. Nwaogu

(Member) (Signed)

Dr. L. C. Amajor

(Secretary) (Signed)

Dr. A. I. Opaigbeogu

(Member) (Signed)

Dr. C. Adighije

(Member)

Mr. V. E. Ogbulafor

(Member) (Signed)

Appendix 2

Olokoro Uvuoma

(Poem)

Olokoro Uvuoma, the land of our birth

May you grow and wax strong

To inspire love and amity profound

In thy children we pray.

Spirit of togetherness, unity, and cooperation

May this now and forever thrive

To remind us what we hold so dear

Olokoro for one, us and all.

The Boss forever you shall be

Even in the midst of quarrels

That stronger thy children will emerge

To serve our beloved fatherland.

P. O. Nwaogu

Photo Gallery

ISI ENYI, AMAKAMA OLOKORO

ITU MBEDALA CIVIC HALL

UBAKIRIBA TREE AT ITU ISIELU

TWIN HALL PROJECT AT AHIAUKWU

L-R: NWAOGU, P.O AND EDOH, M.U AT ISI ENYI, AMAKAMA

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