Ibeku ae Igbo History NRO LUA PaO A. OGBONNA C. PARKIBEKU IN IGBO HISTORY O.N. Njoku P. Murray C. Park U.B. Ekwe A. Ogbonna Spectrum Books Limited Tbadan Abuja + Benin City * Lagos * Owerri * Zaria Spectrum titles can be purchased ontine atPublished by Spectrum Books Limited Spectrum House Ring Road PMB 5612 Ibadan, Nigeria email: admin1@spectrumbooksonline.com in association with Safari Books (Export) Limited Ast Floor 17 Bond Street St. Helier Jersey JE23NP Channel Islands United Kingdom © O.N.Njoku, P. Murray, C. Park, U.B. Ekwe, A. Ogbonna First published, 2006 Editorial Manager: Sola Adedokun Senior Editor: Anthony Olumekor Editor: Ima Etuk Cover Design: Demola Alabi Alll rights reserved. This book is copyright and so no part of it may be reproduced, stored it aretrieoal system, or transmitted, in any form or by any means, electronic, mechanical, electrostatic, magnetic tape, photocopying, recording ‘or otherwise, without the prior written permission of the copyright owners. Limp ISBN-10: 978-029-694-8 ISBN-13: 978-978-029-694.0 Cased ISBN-10: 978-029-705-7 ISBN-13: 978-978-029-705-3,Dedication This. work is dedicated to Ibeku, the man, as well as his descendants at home and in Diaspora.He who cannot trace his roots, will flounder inhis journey through life. viContents Dedication v List of pictures and saps ix Foreword xi Preface xv Acknotoledgements xvii Chapter On Introduction 1 Chapter Two: Ibeku: Origin, Settlement and Consolidation 5 Chapter Three: Uduma Ezema and the Founding of Ohofia 23 Chapter Four: ‘Abam and the Legend of Onyerubi 40 Chapter Five: Edda Egbebu's Conquests 49 Chapter Six: Oduma and Chieze’s Adventures 57 Chapter Seven: Chapter Eight: Chapter Nine: Chapter Ten: Chapter Eleven: Chapter Twelve Chapter Thirteen: Chapter Fourteen: Appendices Conclusion Index The Exploits of Obom, Nama and Chiowa 70 Links of Ibeku with Other Groups Within and Beyond 80 Ibeku Intervention Forces 95 Socio-political Organisation of Toeku Kingdom. 105 Heritage of Ibeku Descendants 113 Pre-colonial Economy of Ibeku 139 Tbeku and the Aro 158 British Conquest and Its Aftermath 168 187 232 235 vii10. nl. 12. 13. 14, 15. 16. 17. 18. 19. List of Pictures Ekwu Onyerubi Shrine at Amaelu Abam . 44 Atamata Hall, the Supreme Court of Justice of the Edda (1643 AD).... 53 (Ofo-Ihechiowa, the People’s Seat of Power. 76 Ubakiriuba Shrine, Itu Olokoro (also found in Idima Abam (Nkpu) and Ahia Orie Ugba Theku .... 81 An Ofo Tree at Oruo Indicating the Burial Spot of an Edda General's Son Killed by an Aro Soldier... 84 Thu-ala Ibeku Ngwa Amaise Shrine ... 88 Ikoro House in Egwu Ibeku .. 121 Tkoro Amaoforo Ibeku, Ugwunagbo Local Government Area, Abia State 121 Cultural Dance from Edda ... 124 Ekpe Akpan Cultural Display, Abam 124 Ekpe Amawom Cultural Display 125 Eketensi Cultural Display 125 Omomo Masquerade .. 126 Odum Cultural Display, Orofia Abagana 127 A Yam Barn... 130 Warrant Chief Udobong’s House, Ndiwo Itumbauzo Built in 1919... A view of Umuahia Ibeku Railway Station .. The Signboard at Umuahia-Ibeku Railway Station Prince B.B. Apugo: Ochiagha Tbeka . Pharmacy Block, University of Calabar, Cross River State .. 199 206 ix2. 24, 25. 26. 27. 29. epee 2 Prince B.B. Apugo Hall, Ikemba Nkata Community Civic Centre, Umuahia Ibeku ........ 206 Prince B.B. Apugo Being Conferred “Ochiagha Ibeku” (warlord) by Inheritance. 207 Prince B.B. Apugo Being Decorated with a Feather on His Cap (above) and Given a Staff of Office (below) on the Occassion of his Conferment as “Oparaukwu Ibeku” by Ibeku Traditional Rulers at Isieke IbekU ere - 208 The Ochiagha Ibeku, Prince B.B. Apugo Poses with Ezeogo Chima Onu Chima Eze Edda 23rd of Edda and Other Traditional Rulers ... 209 Prince B.B. Apugo on the Occassion of his Conferment of the Title “Oparaukwu Ibeku” by Ibeku Traditional Rulers at Isieke Ibeku 209 Ndi Eze Ibeku Ancestral Kingdom at Egwu Tbeku 218 Egwu Ibeku : 220 Abam Onyerubi Shrine Showing the Sacred Pots Used for Canonisation . : Achichi at Elu Ohafia, the Spiritual Fountain of the Ohafia People 220 List of Maps Map of Ibeku a Map of Ohafia Local Government Area 25 Map of Abam clan : . 41 Map of Greater Aninri Local Government Area (Enugu State)... 3 59 Map Showing the Disposition of Ibeku Descendants 7 Map of Abam, Edda and 160Foreword Theku in Igbo History is a very interesting, challenging, and indeed an audacious book. Did I say it is a book? In fact, it is two books in one: the first part is an attempt at a more or less local history of the Ibeku clan; or better said a book in two parts, One part seeks to achieve as detailed a history of Theku as it is possible to offer on the basis of the currently available sources — oral traditions and British written records; the latter being mainly the intelligence report written by inexperienced British cadets in the early 1930s, from oral information given by largely bemused Ibeku elders in the aftermath of the unprecedented Women’s Riots of 1929 over taxation issues and the depredations of the warrant chiefs which had brought to an end the forty years experiment in indirect rule in South-Eastern Nigeria. Thus the oral sources and the so-called British written records belong to the same genre of sources — stories about Ibeku and her neighbours circulating in the community, some of which were collected and written down in the 1930s and some of which were not. We describe this first section of the first part as history because it attempts to deal with developments and move- ments in Ibeku experience using the diachronic paradigm, which is associated with the historians and historical writing. The second section of the first part, which is written on the synchronic paradigm of early social science, is also an attempt to offer the reader as detailed an account as possible of the culture and social institutions of the Ibeku. This is based on what is observed of what survives of these organisms today, and the word images in the intelligence report of the cadet which we have referred to earlier. It is thus, soft ethnography in the sense that it spares the reader xithe professional lingo, theories and concepts of hard-core ethnography, thereby making it easy to follow and understand. From these apparently calm home waters, Ibeku int Igbo History plunges into the rough and turbulent waters of Igbo history with their currents and counter-currents, their waves and eddies. Contrary to what appears to be the emerging orthodoxy in Igbo historiography, the book asserts without fear of contradiction, that the Nri and the Aro are not the only “Big Guys” of Igbo history or even the most important ‘ones. When a proper census of such cultural giants is taken, itwill not only be found that there are many more of them, but that Ibeku, in present day Umuahia zone of Abia State, is in the first rank. At least two attempts are made in what we refer to as the second part or testament of Ibeku in Igbo History to sustain this near Big Bang theory of Igbo history. First, an effort is made to write an integrated history of the Cross River Igbo clans on the basis of the claim or assumption that Ibeku is the fons et origo in the matter of their origins and migrations. Also, this second part of Ibekit in Igbo History posits the idea of an Ibeku diaspora in early Igbo history. This claim is based mainly on the assumption that the word “Ibeku”, wherever found as the name of an extant Igbo community, is an incontrovertible evidence of the origin and migration from the apparently primordial community which is the subject of Ibekic in Igbo History. On similar grounds, early diaspora claims have been made for the Isu, the Ubahu, the Umuna, the Ikenga, the Ihitte etc,, all as partof the bid to correct the impression that the historically authenticated Aro Diaspora is the first or the only Diaspora in Igbo history. Reference to A.K. Hart's 1964 Report on the Obongship Dispute in Calabar will show that the Efik say that the word “Iboku”, which is generally used to refer to them, arose from the fact that early in their history they had sojourned in Ibeku in today’s Abia State. xiiIt is with reference to this second part of Ibeku in Igbo History that, at the beginning of this Foreword I described the work as a challenging one, indeed an audacious effort, but itis in keeping with Igbo character and ethos. It has, at times, been said that the Igbo have no “second eleven” because in Igboland, every man, woman and child plays or insists on playing “first eleven”. On the basis of this primordial habit, the Ibeku of Umuahia and any other community in Igboland can claim to rub shoulders with the Nri and the Aro on the pages of Igbo history. In this book, the Ibeku have done much better than that by staking at least two important claims in that regard. For that, [congratulate the authors and urge them as well as other members of the Tbeku educated and economic elite to take the next step, which stares them in the face. That next step is to generate more materials on Ibeku history and culture, first by sponsoring their gifted young graduates to do advanced work in the history of Ibeku and her neighbours. Secondly, by sponsoring the kind of ethno-linguistic and archaeological research which alone, perhaps, will generate the scientific evidence that can sustain their “Big Bang” theory. For the avoidance of doubt, by the “Big Bang” theory in this Foreword, we mean a proposition designed to cause a stir by agitating the apparently quiet waters of existing knowledge. Of course, it goes without saying that the same challenges, which face the Ibeku in respect of their theory, also face those who do notaccept the theory — be they Ibeku or non-Ibeku. ALE. Afigbo FHSN, NNOM, FNAL Professor of History Ebonyi State University Abakaliki 23rd February, 2006. xiiiPreface Ibeku history, like other Igbo histories, depends largely on oral traditional stories handed down from one generation to the other. Writers such as Messrs C. K. Meek and P. A. Talbot and historians, especially Professor Elizabeth Isichei and Professor Adiele Afigbo, have written generally about “Ndi Igbo”. There was nothing about Ibeku, the man, and where he came from. Readers of this volume will now know who the man, Ibeku, was and where he came from. They will also know about his descendants and some of their exploits. Intelligence reports of colonial administrators obtained from the National Archives (NA) at Enugu and Ibadan provided an insight into Ibeku and other kindred clans. Mr CJ. Mayne in 1933 wrote about Abam and Ohafia clans while Mr Clement J. Pleass wrote about Ibeku clan. Following oral interviews with the elders, both of them agreed on the common ancestry of these clans. The intelligence reports, it must be stated, did not bring up anything, which will support the claims from some quarters that some Ibeku clans migrated from Benin or any part of that axis. Tt is generally believed that the first inhabitants in Igboland came from areas further north of their present settlements, The Nri traditions seem to bear this out. It is argued in this volume that there were probably pockets of nuclei of migration, of which Ibeku is one. The idea of unicentric migration is too simplistic to accommodate the realities on ground. One of the desires of the authors is that the book will excite budding Igbo historians to such an extent that a sizeable number will take up the challenge by digging more into archaeology and historical archives to unearth further xvfacts about the Ibeku Kingdom. To the knowledge of the authors, this is the first time a serious attempt has been made at identifying and bringing together the various clans in Tbeku Kingdom, An opening salvo has therefore been fired and, expectedly, we look forward to a volley of shots from different quarters. The book will be of immense benefit to students of history and anthropology in universities and other tertiary institutions, Itwill also be useful to secondary school students and the general public as a source of information. ON. Njoku P. Murray C. Park U.B. Ekwe A. Ogbonna xviAcknowledgements ‘A good deal of data or information collection is necessary in this type of work. To achieve this, the authors travelled toa number of places and consulted extensively. We deeply appreciate the assistance from the officers of the National Archives at Enugu and Ibadan. Our thanks go to the librarians at the University of Nigeria, Nsukka (UNN) and the University of Ibadan (UI) for their help. A lot of materials germane to our needs were obtained from these sources. We also appreciate the enormous contributions of paramount rulers of Ibeku Ancestral Kingdom, members of the Ibeku Ancestral Kingdom and Ibeku Autonomous Community Development Association. As custodians of tradition, their contributions were quite useful. Visits were undertaken to a number of places including ‘Abam Uruogu, Afam-ukwu and Afam-nta, all in Rivers State of Nigeria; Mkpuajekere, Ibeku Ngwa, Umuchieze, Abam, Ohafia, Ututu, Ihechiowa, Olokoro and Ubakala (Abia State); Nguzu Edda and Ekoli Edda (Ebonyi State); Ibeku Opi Nsukka, Ede Oballa and Oduma (Enugu State); and Abagana (Anambra State). The interactions with the people in these areas, especially respected elders, yielded fruitful results and we are grateful to all of them. The assistance received from various technical and personal staff — drivers and cartographers, is appreciated. A debt of gratitude goes to all those who rendered worthwhile services especially Richard Agwu, for his various contributions. We would like to acknowledge, in a special way, the patience and understanding of our families in the process of putting this work together. xviiFinally and importantly, we offer our profound thanks to Prince B. B. Apugo (Ochiagha Ibeku) who, not only initiated the project but also supported it financially. In addition, he supplied useful historical information, which the authors found handy. In short, without his zeal and enormous contributions, this book would have remained a pipedream O.N.Njoku P. Murray C. Park ULB. Ekwe ‘A. Ogbonna xviiiChapter One INTRODUCTION Igbo historical writers have tended to concentrate on Nri, Igboukwu and Arochukwu who are presented as the torchbearers of Igbo culture, history and civilisation. As a result, the tendency has been to underplay the achievements and place of other Igbo groups, yet evidence suggests that other groups played a more important role than is generally thought. The Ibeku group is a typical example. Very little has been written about Ibeku, the eponymous founder of Tbeku Kingdom. Speculations about the primacy of Nri, Igboukwu and Arochukwu in Igbo history vis-a-vis other Igbo groups have been repeated so often without challenge that they are now treated as historical facts. This work is a departure from the popular refrain regarding Nri and Igboukwu. The authors therefore consider it a major contribution to Igbo history. This is an ethno-historical study focusing on Ibeku at home and in Diaspora. It would, therefore, give depth to the rather panoramic account of Igbo history. ‘As is the case with most primordial Nigerian societies, the history of Ibeku people is largely not written. It has remained a matter of oral traditional history handed down from father to son and from one generation to another. Itis common knowledge that orally transmitted or preserved history is bedevilled by a variety of problems such as distortions due to loss of memory or for egoistic reasons and embellishments to suit the fancy and purpose of the narrator, hence there is the need for complementary sources 12 __Ibekvin Igbo History Rai gh istry such as archaeology and ethnography. For these reasons, we present the various views of some of these accounts and leave the reader to draw his or her own conclusions. Evidence from extant oral traditional history along with archival sources suggest that Ibeku played a more central role in the evolution of the Igbo people and the emergence of Igbo civilisation than is commonly acknowledged. The pointers are that just as Benin, Oyo and other empires were having sway in the western part of Nigeria and Kanem Borno and Fulani empires were spreading in the northern part of Nigeria, the Ibeku Kingdom was expanding, through conquest and peaceful penetration, to other parts of eastern Nigeria, The purpose of this work is firstly, to unearth through the use of all available sources the authentic history of the Theku people. Questions about who they are, their origin, their territorial expansion over time and their achievements will be treated in order to remove them permanently from the realm of guesswork, make belief and fantasy. Secondly, it is intended to challenge historians, archaeologists and scholars of related disciplines to give deserving attention to Ibeku history. There is little doubt that a place like Umuajiji Isieke Ibeku, Ahiaeke Ibeku, Egwu Ibeku in Isieke Tbeku and other areas deserving historical research in Ibeku are likely to yield immense archaeological dividends which will tell the world great and exciting stories about the Ibeku Kingdom. A place like Amuzu Ibeku which was the site of iron works for the production of military, household and agricultural equipment suchas dane guns, machetes, spears, knives, hoes and hammers will most likely enrich the history of not only Ibeku but the Igbo race as a whole. Thirdly, this book is designed to rebuild age-old agnatic ties of Ibeku descendants dating back to remote times, These communities include Ibeku at home, Ohafia, Abam,Introduct 7000 em T km : ‘in EGEND rT tet Reb Relvey station... Cowan — sib cen ssi cater cnr sage soo fires ‘Map of Ibeku Clan4 Wek in Igbo History Ututu, Oduma, Ihechiowa, Edda, Olokoro, Umuchieze, Tbeku Ngwa, Ibeku Mbaise, Ibeku Opi-Nsukka, Abam Uruogu, Afam Ukwu, Afamnta, Itumbauzo, Ntalakwu, Oboro, Orofia-Abagana and a host of other settlements, Most of these communities are unaware that they have kinship relationships that go back to very remote times, The chapters vary in focus. While some explore migrations from Ibeku, conquests and settlements of new territories and the heroic exploits of some leaders, others focus more on civil endeavours such as farming, industry and trade as well as governance. In all, some common idioms seem to run through: the Ibeku people at home and in Diaspora are an achieving people. They are also a people who cherish freedom and democratic governance. This work is a product of extensive field as well as archival research. Field experience shows that what is presented is only a tip of a huge iceberg, again emphasising the need for more in-depth studies.Chapter Two IBEKU: ORIGIN, SETTLEMENT AND CONSOLIDATION LOCATION AND POPULATION Tbeku clan is located to the west of Bende town around the Railway Station of Umuahia Ibeku, On the northern border, we have Ohuhu, Uzuakoli and Ozuitem clans; to the cast, we have the clans of Ibere and parts of Bende; and to the south, we have Olokoro and Ubakala clans. According to Clement Pleass’ report! “The number of adult males in the clan as at 1933 was approximately 4,155 and the total population of the region was 18,500.” Ibeku clan occupies an approximate area of 30 square miles and Pleass put the population density then at about 615 to a square mile. Of the groups that make up Umuahia North local government area of Abia State, Ibeku has the largest component. The 1991 population figure for the local governmentarea was 146,591, Ugwueje’ reports that, “Ibeku clan according to the 1991 population census has a population of 63,873 and occupies an area of 250 sq.km (about 160 square miles). It stretches 18 kilometres North- South and 14 kilometres East-West.” Based on projections, the population figure for 2005 has been put at 100,138. Portions of the main Umuahia-Okigwe road and the main ‘Umuahia-Uzuakoli road traverse the area MEANING OF IBEKU Tbeku in the Igbo language means to call out for help. This meaning might have been derived from the responses of a hero to the calls of those who needed his help. To the people, 5© bela in Igbo History the word “Ibeku’ is the name of their ancestor who lived at Isieke Ibeku. His full name is “Ibeku Ukwu’” and his accolade is “Ogurube”. All put together, Ibeku was great and his children are a great multitude — Ogurube or Igurube. Some people go further to say “Ibeku Ukwu Ogurule, mba na-eji ukwu asu uz.” This translates to “Ibeku the great whose descendants are such a great multitude that when they go through the thickest forest on foot, it becomes a highway.” This saying mirrors the multitudinous replication of the Theku people as being as great as any kingdom of its time in military prowess, grandeur, and power. Oral history has it that it took a long time for Tbeku to become an agrarian society. They were essentially warriors. Tbeku himself was famed to have been a powerful warrior whose visages and appearances presented an aura that cowed his opponents into surrender without him lifting an arm. Itwas this quality that made him a mystery figure such that any community that was threatened by another would tush to seek the assistance of Ibeku because his arrival would mean the cessation of fear. This was how he derived the name “Ibeku” meaning “The one who end every dangerous situation once he was invited.” ORIGIN Apart from the different shades of opinion about the meaning of Ibeku, there is also a big question mark about where Ibeku came from. There is the version that says that he came from Benin with his family and settled at Umuajiji Isieke Ibeku at the same time when the Onitsha people left Benin and settled at Onitsha under the leadership of the legendary Eze Chima during the reign of Oba Esigie (C. 1517 ~ 1550). This proposition is suspect. Evidence suggests that Tbeku was already a flourishing kingdom before the reign of Oba Esigie of Benin and Ibeku clans had already startedToeku: Origin, Settlement and Consolidation 7 moving into new territories before then. The Atamata Edda at Nguzu Edda was probably founded by the sons of Egbebu before the reign of Esigie. Egbebu was himself the son of Ibeku who dislodged the Unwana people from their original home. An Ibeku legend postulates that Ibeku was a man who migrated from nowhere. He just burst on the scene in the mode of Oduduwa and became the ancestor of the Ibeku people. An Ibeku musician in one of his songs asks “Tbeku, ebee ka uw si bia?” The musician answers simply, “Anyi si n’elu igwe man ukwu mala wam!” Translated into English it means, “Ibeku people where did you come from?” The answer is, “We just came from the sky and simply landed onearth.” This may sound childish and unbelievable but is not bereft of historical relevance. The claim of descent from the sky is not peculiar to the Ibeku people. Itis found among many African Legends. In mostcases, the claim is interpreted to imply that the people have lived in their place of abode from such remote times that they have forgotten the story of their migration. The same seems to apply to the Ibeku case. Accordingly, it is fair to state that the Ibeku people have lived in their present homeland from antiquity too remote to be preserved in human memory. It is logical to assume that they were the first people to settle in the area and are, therefore, autochthonous to the place. As Ugwueje’ puts it “the Ibeku man did not come from anywhere other than where he now inhabits. Again, the Ibeku man was here when the people who occupy the other clans arrived in the Umuahia area,” SETTLEMENT When did Ibeku settle at Isieke? ‘The answer to this question can only be speculative because the entire Igbo history depends largely on oral traditions handed down from father8 __Ibekuin Igbo History to son through the ages. The authors agree that the Igbo have been in their present location for several millennia, though the exact date is unknown, Pleass' stated in his Intelligence Report that, “Legend relates that Ibeku was the first son of Ibo and that whenever people met together at places as far apart as Uzuakoli and Bende and there was sharing of an animal killed, it was the Ibeku man who took the first share ~ if he happened to be present in the meeting.” All we can say is that Ibeku settled at Ahiaeke Ndume and Isieke a very long time ago, long before the arrival of the early Europeans at the Nigerian coast. As a notable warrior, Ibeku married many wives and had many children, Some of his children are not represented in the Ibeku family tree but will be mentioned later on. Itis a long standing custom in Igboland that a man with a number of wives and children will one day like his children, when they come of age, to leave his compound and build homes of their own which may be close to his home or far away as well as aspire to be the masters of their own destiny. So it was with Ibeku and his children. As will be seen in subsequent chapters, Ibeku had to dispatch them at various times to different directions of what is now known as Abia State and far beyond to establish their own territories, Tfeukwu was a warrior whose descendants produced the seven lineages of Isicke, Ndume, Afarata, Ossah, Afara, Emede and Amaoforo. These seven lineages which have now grown into many autonomous communities were what Pleass tagged “Ibeku clan” and which the authors of this book call “Tbeku at home’. Pleass in his report narrated how a number of extended family units continued to grow, split away from home and established settlements close to their parent villages which later became autonomous villages. The following, according to him, were the groupings of the seven sub-clans of Ibeku at home.Ibeku: Origin, Settlement and Consolidation _9 1. Isieke was founded from the groupings of Okuta, Okwenyi, Okoma and Umuajiji. 2. Ndume was founded from the groupings of Umuana, Lodu, Ihie, Umuohu, Ohokobe Ndume, Umuafai, Umuezeala, Ofeke, Umuaroko and Umuhunta. 3. Afarata was founded by the groupings of Amuzukwu, Uba Nkata, Mbom, Ameke and Isiadu. 4, Afara was founded from the groupings of Ohokobe, Agata and Isiama. 5. Ossah was founded by the groupings of Umuchime, Eziama and Mbaja 6, _Emede was founded by the groupings of Agbo, Ata, Emede, Nkporo, Umuagu, Umueze, Umuodudu and Udide. 7. Amaoforo was founded by the groupings of Avonkwu, Amuzuoruo, lyienyi and Ajata. The Ibeku Dynasty Inhis book, Ibeku, A Search for Consensus and Cooperation: An Ethnographic Insight (2001), Ugwueje* dwelt mainly on what the authors of this book refer to here as “Ibeku at home”. Pleas, a colonial administrator also wrote about the Ibeku clan comprising the seven sub-clans that make up the “Tbeku athome.” The focus of the authors of this book is on Greater Toeku which comprises the “Ibeku at home” and all other Tbeku descendants found in other parts of Abia, Enugu, Ebonyi, Anambra, Imo, Cross River, Rivers and Akwa-Ibom States. The clans of Ohafia, Abam, Edda, Umuchieze, Oduma, Itumbauzo, Ntalaukwu, Orofia-Abagana, Ibeku Ngwa, Ibeku Opi, Ibeku Mbaise, etc. were founded and administered by warriors from Ibeku several centuries ago. The Ibeku in Diaspora might have left sieke Ibeku as a result of their desire for more lands for farming or because of their spirit of adventure or for some other reasons.10 _tbeka in Igbo History Ugwueje has Ifeukwu as the Great Ancestor of Ibeku. Other sources put Ibeku at the apex of the Ancestral Kingdom as shown below: Tumbauzs] (Nslakwo] [EbstObem] | (ObSmAT PAY] Fig, 1: Ibeku Family Tree Ugwueje* has Ogurube as a personal name while we believe it to be a praise name given to Ibeku, which portrayed him as an ancestor with many descendants. Ogurube means “a swarm of locusts.” ‘The key figures in this chapter and who formed the Ibeku Ancestral Dynasty were Opara, Ifeukwu, Akpoukwu, Egbebu, Uduma Ezema, Onyerubi and Obom. These people formed the core warriors of the Ibeku kingdom. Opara, Meukwu and Akpo Ukwu were the warriors who laid the solid foundation of the Ibeku dynasty at home, while Onyerubi, Uduma Ezema and-Egbebu were the warriors who moved out of Isieke Ibeku and expanded to various parts of Eastern Nigeria. These warriors conquered territories and acquired vast expanses of land to the glory of Ibeku.Ibeku: Origin, Settlement and Consolidation 11 CONSOLIDATION Some Ibeku historians and some colonial Intelligence Reports suggest that several communities who migrated from Ahia Eke Ndume and Isieke did so as a result of disagreement. While this might be true in some cases, evidence suggests that most of the migrations were planned in such a way that the home front was properly secured. There was an incident which occurred before the migrations. Opara, the eldest son, committed an abomina- tion which almost cost him his life. All Ibeku were faced with the dilemma of what to do. Ifeukwu, the second son of Ibeku, pleaded that his brother's life be spared seeing that the brother was a warrior of repute. It was decided that the best thing to do was to allow Opara to move on to the Imo River axis and secure that sector which had become a source of constant raids by some hit and run warriors from across the Imo River. It was felt that Opara's ability to protect the Imo River axis would be enough to atone for the crime he committed. Opara then moved to a site in the present Ogbodiukwu Umuopara with a number of followers. He maintained an open door policy of accommodating refugees. The date of the establishment of Umuopara is not known butsome sources put this to be around the sixteenth century. Opara himself had no child of his own. The royal priest that ‘was assigned to him had children and these together with those who followed him constituted what today is known as Umuopara clan in Umuahia South local government area of Abia State. Agha Nturu Soon after the settlement of Ogbodiukwu, the Ibeku kingdom came under attack in what is referred to as Agha Nturu. This was a mysterious war and the attackers, an unknown group, kidnapped and killed people. Some12__Ibeku in Igbo History sources opine that the attackers came from the North-east of Ibeku while others assume that they were Ibibios who were being driven out from parts of Ngwaland, Another group believes they were northerners called Nai Abakpa who had some unusual powers with which they charmed people before killing them. In any case, the Agha Nturu warriors constituted an embarrassment to the kingdom. To stop the warriors, it was decided to establish military outposts to protect all access routes into the kingdom. In addition, the blacksmiths at Amuzu were detailed to produce various weapons such as matchets, spears and dane guns. These were all deployed against the invaders who were finally routed. Ibeku had died before the Agha Nuru war and the whole operations were, therefore, under the full control of Ifeukwu. The headquarters of the kingdom, which hitherto, had been at Eke Ndume, was moved to Umuajiji in Isieke for strategic reasons, especially as it is almost central in relation to other Ibeku communities. Ohuhu Settlement Originally from Obowu, the Ohuhu people left Obowu some time in the remote past (some sources say early seventeenth century) when they were threatened by warriors from Mbaise. They had to cross the Imo River to seek refuge at Ibeku. They were allowed to settle in their present site and were given protection by the Ibeku people. The first wave of Ohuhu migrants was followed by another set from Okigwe area. These constitute what is known today as the Ohuhu clan in Umuahia North local governmentarea of Abia State. While the Ohuhu were given the security they needed, the settlement served as a buffer in the north-western end of the Ibeku kingdom.Toeku: Origin, Settlement and Consolidation 13 IBEKU TRADITIONAL GOVERNMENT Igbo traditional systems of government vary in their structural and operational details. Nevertheless, the substance of the system is broadly the same. In Ibeku, the basic unitis the family, as itis in most parts of Igboland. Every Ibeku man sees himself firstand foremost as representing his family. In his day-to-day life, his greatest ambition is to advance his family name and place it above the next family. As the family grows into a village, prefixes such as ndi or umu meaning “people” or “children of” were adopted and added to family names. Examples are Ndi Tzuogu (people of Izuogu) and Umudike (children of Dike). The head of every family, no matter how large or small, saw himself as the very personification of the family unit. As such, he had to behave in a way that would not belittle the family on any occasion. If the head of a family, by his action, tarnished the image of his family or members of the family, they could dethrone him. The leader of the family must always be capable, wise and responsible. The importance attached to the family unit was by implication extended to the relative autonomy of the village making it look as if it was an independent unit. Thus in the entire Ibeku kingdom, family, village or clan units operated eachas an independent unit within the clan. Theelders were always the leaders but that was as long as they were considered demonstrably capable. Though the system was gerontocratic, young men of proven character and achievement joined the elders in taking decisions. It can therefore be seen that long before western civilisation, Ibeku people enjoyed freedom in a largely democratic and egalitarian political set up. This was so not only in Ibeku but throughout Igboland. Isichei* records that,14 Teck int Igbo History An early visitor to the Niger Igbo town said that he felt he was in a free land, among a free people. Another visitor, a Frenchman, said that true liberty existed in Igboland, though its name was not inscribed on any ‘monument. ‘The Ibeku people loved freedom and the type of government adopted throughout the kingdom was completely democratic and free, Indeed, the strength of the kingdom lay in its democratic set up and the need to defend that freedom underlay the various movements from Ibeku to the various areas that constitute the Ibeku kingdom. The people had been jolted by the Agha Nturu and decided that they could never allow themselves and their freedom to be threatened ever again by anybody. This was why the people moved and settled in strategic locations in Igboland. This was why Onyerubi, Uduma Ezema, Chieze Egbebu and Uduma (Oduma) moved. These movements led to the establishment of Abam, Ohafia, Umuchieze, Edda and Oduma, Subsequent movements led to the establish- ment of Ibeku Ngwa, Amuzu Ngwa, Ibeku Mbaise, Amuzu Aboh Mbaise, Ibeku clans of Ikwuano, and Ibeku Nsukka. Above the family was the village as a unit of socio- political organisation. The village was usually a collection of families, most of whom had consanguine relationship. Usually, they had a common village deity and a shrine where the deity was worshipped. Invariably, they had a multiplicity of lesser deities, which served different purposes. Personal deities also existed. For example, in some cases there was a deity for the protection of a village and other deities for prevention cf attack from enemies or particular types of dreaded diseases like cholera, small pox, etc. In each case there were taboos which every scion of the family was bound to observe in order to benefit from the benevolence of the gods and avert their wrath.Ibeku: Origin, Settlement and Consolidation 15 ‘The family head took major decisions in conjunction with other stakeholders such as the heads of the age grades (Ndi Jsi Uke) and of course, the village priest. Here, it must be pointed out that the village priest was involved even in taking political decisions. These, together with the Okonko or similar societies and even young persons of achievement, were at the apex of major decision-making in the day-to- day management of the village. In communities like Ohafia and Abam, the village head was called the Ezeogo, but Onyeisiogo or Onyeisi Ezi in Tbeku homeland. Inevery village, there was a meeting place for the taking of decisions. Usually, political decisions involved a conglomeration of functional heads and sometimes all male adults under the guidance of the Ezeogo or Onyeisi Ezi. In this way, democracy was practised to the satisfaction of all the citizens. At this level, it was easy to involve all male adults as and when necessary, but at the clan level, it was quite a different matter. Itwas usually not necessary or even practicable to involve everybody in the political decision making process since a clan was made up of many villages, some of which were far flung. Itwas therefore notconvenient to summon every male adult to a meeting of the clan. The practice was to limit attendance at clan meetings to representatives of the villages. The headship of the clan was not hereditary. It was usually the head of the village of the acknowledged founder of the clan that presided. He had names which varied from clan to clan but usually he was called the Oparaukwu. He also had in attendance the clan priest or the priest of Ala who was always there to perform various rituals and religious functions like ablutions. The representatives or leaders of the various villages, the heads of the various age grades and some Ndi Eze — prominent people who had acquitted themselves in wars and other services to the clan attended the clan meetings.16 _Tbeku in Igbo History Usually at the village level, the meeting place had various names such as ama, mbara, ogoetc. The sitting arrange- ment was according to family membership. In the case of the clan, the meeting place was the ani or village square of the acknowledged senior village which was usually the village of the founder of the clan. Sometimes, this was ina village or clan square specifically so designated. In the case of Ibeku homeland, it was at Egwu Ibeku, It was here that most decisions affecting the entire Ibeku at home and sometimes those in Diaspora were taken. Egwu Ibeku was distinct from any other Egwou because it also served as Egwou Eke - for the Eke subgroup of Ibeku. It gained prominence as Egiou Ibeku being the place where all decisions of major importance to the entire Ibeku Kingdom were taken just as ‘Umuajiji lsieke gained prominence as headquarters of Ibeku in its entirety. ‘The clan meeting was therefore the chief administrative organ of the entire Ibeku Kingdom, However, when the Tbeku kingdom expanded territorially, Egin Eke became Egwu Ibeku. It served as the venue where twice yearly, representatives of the clans of Ohafia, Abam, Edda, Ututu and others met and took decisions affecting their peoples. twas also the venue of the annual Iri i Ibeku, Furthermore, it housed the shrine of all Ibeku people and was the locus for the final burial rites of full-blooded Ibeku men. Consequently, all those who departed Ibeku for Ohafia, Abam, Ihechiowa, Ututu, Edda, ete. and were brave warriors or prominent achievers were brought there for their final burial rites. The primacy of Egiow Ibeku was also attributed to the fact that it was believed to be the burial site of Ibeku himself. Thestatus of Egiou Ibeku has recently been enhanced with the construction of Obu Ibeku by Prince B.B. Apugo, (Ochiagha Tbeku) as a symbol of the unity of all the Ibeku peopleTbeku: Origin, Settlement and Consolidation 17 everywhere. Egcou Ibeki remains a highly significant symbol of authority and now reflects the great days when the Ibeku armies roved throughout parts of eastern Nigeria without much challenge. It can bear to be repeated that at the core of Ibeku heroic achievements was the people's belief in and practice of freedom and democracy. Not surprisingly, one of the fiercest resisters of British invasion of Igboland were the Ibeku. P. A. Talbot® attested to this when he wrote, “Bende was visited and conquered by the whole force after a somewhat severe resistance, particularly from Ibeku.” Surely, a strong and free people will always resist foreign aggression, any where, any time. LEGAL AND JUDICIAL SYSTEMS The judicial system, which existed in Ibeku before the colonial invasion, was purely indigenous and untainted by any foreign ideas. It was not until after the conquest of the Kingdom in 1901-1905 that the first foreign missions — Christian churches — were established to propagate Christianity and displace the indigenous religion. In the same way, the traditional judicial system which existed before the coming of the British was purely indigenous and was completely devoid of the corruption that still adorns the judicial system introduced by the colonialists Under the indigenous judicial system, the parties were sure not only that justice was done, but that it was seen to be done. In this system, the adjudication of civil cases started at the family level. Minor civil disagreements like disputes over ownership of parts of family property such as portions of land, etc. were brought before the family head who was usually the eldest surviving male member of the family unit. He had the right to adjudicate and pronounce judgementin every civil matter arising between members of his family. In the event of any member of the family feeling aggrieved18 Thelin Igbo History by his judgement, such a person would appeal to the larger family compound variously called Ezi or Umunna. There was always Onye Isi Ezi who was usually the oldest man in the Ezi. This Onyeisi Ezi would not sit alone to adjudicate over an appeal. He also adjudicated in matters involving two or more families in his Ezi. He would normally sit with a panel usually made up of members of the Okowtko or similar society, where it existed. After hearing the appellant or complainant in the case of a direct complaint from within a family or a member of one family against a member of another family, the panel would retire like the jury in the English system to confer, that is, igba izuzu. There, they discussed the case dispassionately to arrive at a decision. The spokesman appointed by the panel would announce the verdict, If the verdict of the panel of Ndiezi or Untunna still remained unacceptable, the aggrieved party appealed to the village head. The village head was a political head not necessarily a priest but he could be in charge of the deity of the village. Like the Onyeisi Ezi, he would sit with the Okontko society panel (where it existed), Of course, he must be a top-ranking member of the Okonko or the local secret society before he could become a village head. He must be an Nze or Eztumez and not an Okpoo — a non-initiate of the Okonko society. The village panel adjudicated in all matters arising from the village and could order the administration of oath on the party insisting that the property in dispute was his own or alternatively on the two parties. The one who survived the oath became the owner of the property in dispute. Insome civil matters, the priest or any other revered deity could assume the judicial function in that the aggrieved person could go to the priestand summon the adverse party to appear before the priest. The parties were usually orderedbelt: Origin, Settlement and Consolidation 19 to pay for the consultation. This could be in the form of a fowl or a goat each or a piece of cloth or whatever the priest decided. On the appointed day, the parties would appear before the priest. The complainant would be allowed to state his case first after which the defendant would be given the chance to defend himself. At the end of the proceedings, the priest would pronounce the verdict and the parties would be bound to accept it at the pains of severe retribution by the god, if they should reject the verdict. In cases between villages, the procedure could vary. In the first place, an aggrieved village may opt for arbitration by another village. Such a case is similar to settlement out of court practised under the common law system. However, the proper procedure was to reportto the head of the Okonko atthe clan level. He in turn would summon his panel, which consisted of all the heads of the Okonko society or its equivalent in the entire clan. The procedure was the same in the case of a sub-clan. The panel would sometimes include the clan's priestof Ala. He was an automatic member at this level unless he decided otherwise. The panel would usually sit in a public hearing of members of the panel only. No Okpoo was expected to show his face in the hall where the Okonko or its equivalent society members were sitting as a judicial panel. As usual, after hearing the parties, the panel would go on izuzu, discuss all the points raised, taking all taboos into consideration. After reviewing the case, they would come out with a verdict, which was considered binding. There ‘was no appeal from the clan court. Its decision was final. It could take any form — imposition of fines, dispossession of the property in dispute or administration of oath on the parties In the case of criminal complaints, the process was a bit different and the punishment varied from warning to fine20 Ibeku in Igbo History or to death. In criminal cases, the family head had a limited role to play. He would adjudicate in complaints involving pilfering or stealing if the criminal and the victim were members of his family. Otherwise, those who had jurisdiction were the vi!!age head, the clan head, earth priest, the village Okonko society, the clan Okonko society and the clan priest. If, for example, the crime committed was adultery within a village, the village head and the village Okonko would have jurisdiction and their judgement was final because it would be along the line laid down by tradition. The punishment was already laid down by tradition, The man would pay the prescribed fine and provide materials desired by the priest for propitiation of the land. The woman would be excommunicated for a definite period from her husband's house and would be made to undergo rigorous rituals of cleansing before she could be received back into her husband's house. The most serious crime was the killing of a kinsman. It was regarded as a heinous crime and the penalty was capital punishment. The offences of witchcraft and incest were seriously frowned at. The witch or wizard would either be executed or sold into slavery. The offence of incest was visited with the punishment of both culprits being sold into slavery. In fact, if a child was a recalcitrant thief, his father could sell him into slavery. Thus, the judicial system in the Tbeku Kingdom was swift and manifestly corruption free The most impressive thing about the dispensation of justice in Ibeku Kingdom was that it was very transparent and free of unnecessary delays, which characterise the imposed British system of justice. To begin with, every judgement was in the “open court”. When a man was charged with an offence, he was allowed to defend himself before the elders or panel without any hindrance. Sometimes, in order to ensure fairness, a suspect and a complainant were allowed to nominate men in equalToeku: Origin, Settlement and Consolidation 21 numbers to constitute a panel and agree on who would be the chairman of the panel. Thus, when a suspect was convicted, he always knew that he was really guilty and would not attribute his conviction to any extraneous or inbuilt elements of the judicial or legal system. The Ibeku indigenous judicial and legal systems provided for appeals. A man could appeal from his family level to the town or clan level. He could also choose the fast lane of going to a deity, summon his counterpart before the deity priest and rest his case on the outcome thereof. The priest might decide to administer oaths on both parties and the one who survived the oath was adjudged to be the owner of the property in dispute. However, one thing was sure, this method was fast and it was accepted by the people. From the foregoing, it could be seen that before colonial rule, the people had a judicial/legal system that was effective and transparent. It was tailored to meet their needs, It was, for example, unthinkable that a family head or a village elder or chairman could take bribe to dispense justice. He could never do it as he believed that the gods and his ancestors would swiftly deliver adequate retribution on him and his entire family. This was especially the case in parts of the kingdom where the Ezeogo system was prevalent. ‘The Ezeogo was both a judicial and legal authority. He was also the keeper of the Otusi and Ofo — staff of office. He was the one who usually announced the decisions of the town in administrative and judicial matters, He sacrificed to Ala as he was the priest of the village, sat mostly with his elders and also sacrificed to the Kamal of his kindred. As a sacred person, he could not afford injustice and his people absolutely trusted his judgement.22 _Theku in Igbo History REFERENCES 1. Pleas, C. J., Intelligence Report on Ibeku Clan. Native Administration, Chief Secretary Office (NA CSO) 26 - 30291 (1933). 2. Ugwueje, B. A., Ibeku: A Search for Consensus and Co- operation. KAB Publicity, Umuahia (2001). pp. 13-14. 3. Ibid, p.10, 4. _Isichei, E., A History of the Igbo People. The Macmillan Press Ltd, (1976), p. 21. 5. Talbot, P. A., The People of Southern Nigeria. Vol. 1. Oxford University Press (O.U.P.) (1926), p. 273.Chapter Three UDUMA EZEMA AND THE FOUNDING OF OHAFIA INTRODUCTION Ohafia is a clan of 26 villages, although Mayne, in his Intelligence Report! identified twenty-three: Elu, Ebem, Amaekpu, Okon, Akanu, Amuma, Nadi Ibe, Isiugwu, Ufiele, Amuke, Okagwe, Amangwu, Asaga, Ndi Uduma Awoke, Ndi Uduma Ukwu, Abia, Ndi Ama-ogu, Oboro, Eziafo, Ndi Anku, Ndi Orieke, Nkwebi, Ndi Okala. The remaining three villages are Amankwu, Ibina and Ndi Anyaorie. The villages trace their ancestry toa common father namely Akpo Ukwu. One of his great grandsons, Uduma Ezema, is credited with the founding of Ohafia. Another village, Ihenta has different lineage but as a result of constant interaction with Ohafia customs, now regard themselves as Ohafia. BOUNDARIES AND POPULATION Ohafia shares boundaries with a number of communities. In the north are the Edda, Urugbam, Ikun and Biakpan. In the south-east are Thechiowa and Ututu. In the west are Nkporo, Abiriba and Abam. In colonial times, the whole of the area was under the jurisdiction of Bende District Court. Ohafia clan covers approximately 110 square miles with a 1933/34 population density of 223 persons per square mile The population data, as provided by Mayne! and based on 1933-34 tax demand as well as the 1931 census are provided in the table below. 2324 _Tbekw in Igbo History Table 1: Population data os TORS row rom im =| ail ies aa Eni ef si) oy ww a i ‘ost aia] mas ail ei ma amg we ana) te mals eff mes ome) hae 79a] ma a ie Baal Anew La 7 7; abe “al all [na Fe ae [oun ae 4 pos hsvimmte [ae] ae] |) rte Fn A ide aw) a] a) a ia wha ose oa aa ge 30 oe 91s] ets] a uta eS on waar]Uduma Ezema and the Founding of Ohafia 25 jess sex, Map of Ohafia Local Government Area26 _Ibekw in Igho History Physical Features Inhis report, Mayne states that; ‘The Ohafia country is very similar throughout, being an undulating character with a thick forest belt between the villages of Abia and Ndi Orieke. ‘The only waterway of note is thatnamed Uduma. This small river has its source near Ndi Anku and then flows in a southerly direction passing near the village of Isiugwu on its journey south. It is extensively used for conveying palm produce to Itu via the Enyong Creek into which it flows. Mayne’s report claims that during this period (1933), two towns only had water supply in Ohafia. The towns, the springs from where they got water and the distance they trekked to collect water are indicated as follows: Table 2: Towns with spring water and their distance NAME OF TOWN ‘The report is far from accurate and suggests his limited knowledge of the Ohafia clan, The truth of the matter is that Ebem and Elu suffer from water shortage not experienced by most other villages in Ohafia, In fact, there are many villages in Ohafia surrounded by springs and rivulets. For example, Amangwu, Okon, Amuma and Eziafo.Uduna Ezemna and the Founding of Ohafia 27 ORIGIN AND MIGRATION Oral accounts of how the Ohafia people came to settle in their present location vary. One version has it that they lived in the Benin enclave and from there, their ancestors (then known as Mben) migrated eastwards and resided at Ndoni. After some time, they left Noni and moved southwards to Andoni, fairly close to Opobo. Journeying northwards this time, they moved to Isicke Ibeku where they resided for a very long time before setting off for Ohafia. Under the ancient history section of his dispatch on Ohafia, Mayne writes: ‘The Ohafia possess innumerable legends associated with their distant past. It is agreed that the ancestors of the ‘Ohafia clan came from Isieke, a village of Ibeku clan situated under the Umuahia Native Court area but the people disagree as to the reason of their egress from this place Comments on Migration Story The migration story has attracted a few comments. Obasi’, after considering a number of characteristics of the Ohafia people such as the famous Bende war dance, the Ekpe cult, etc. states; Many of these facts seem to question the validity of previous idea of the Ohafias having roots somewhere in the south-western central portion of Nigeria. There are absolutely no akiness or any visible evidences of relics to warrant these genealogical assumptions, Isichei* on her own part states; ‘There is a strong tradition in Ohafia of a migration from the mid-west — some versions mention Umunede (which is very near Igbodo, the postulated starting point) —28 _lbeku in Igbo History after an intermediate settlement at Ndoni. Cultural and geographical factors make it seem improbable, yet it seems equally improbable that it should have been invented. In short, that Ohafia people migrated from Isieke Ibeku is not in doubt. Whether that migration was primary or secondary remains an open question. However, the proposition that they set off from the Benin enclave, through Umunede, Ndoni, Andoni, Ibeku and then to Ohafia, is improbable. Reasons for Migration from Isieke Ibeku Reasons for the migration of the Ohafia people from Isieke- Tbeku have been advanced by some people. However, the ones elicited by Mayne seem to capture most of them and these are: a ‘That in the family of Isieke to which their ancestors belonged, there hung certain calabashes which the inhabitants of the family believed would bring great disaster if they fell. That on a certain night, awoman came and reported that the cord by which they were suspended had been cut and that the calabashes had fallen to the ground. This report having been confirmed they dispersed for fear of what might follow. That the ancestors of Ohafia who were residing in one patt of Isieke had a quarrel with the people of Ukwa Anya Ocha, also of Isieke, and that they were driven out by these people. ‘The most generally believed story is that there lived in Isieke, in olden days, a section of very quarrel- some people who it is said were the ancestors of the present day Ohafia. It was apparently their custom, at night to stretch ropes across the roadsUduema Exema and the Founding of Ohafia 29 leading to their location to which were attached specially sharpened matchets. At each end of the rope were posted men who, when any stranger appeared, would draw it taut thereby piercing the feet and legs of the stranger. The unfortunate victims suffered death at their hands. Legends relate that this was finally discovered and reported to the other elders of Isieke who drove the offending community away. Uduma Ezema From oral tradition, the movements that took place in the Ibeku Ancestral Kingdom were planned. They were systematic and purposeful. Each movement had a definite target or area to cover. The Ibeku oral tradition states: After the departure of Onyerubi and his highly tmilitarised family to the Bende axis of the Ibeku Ancestral Kingdom, Udumeze (Uduma Ezema), his immediate younger brother of the same mother, assembled his entire family and set out on the same route but penetrated further because at this time, another group of warriors from north of the Ibeku Ancestral Kingdom were making inroads into the kingdom from that direction. The exact identity of the warriors was not known but were suspected to be Yako Ekoi and Akpa raiders. A family army from Isieke (Ihie Isieke) dispatched to deal with the northern threat had proved ineffective. As a result, Ifeukwu dispatched Uduma Ezema with his highly seasoned family army to advance into the north of the Theku kingdom and deal decisively with the threat. Legend has it that Onyerubi was personally invited home to join in the planning with Uduma Ezema to ensure that there would be no conflict between the two family armies, It was decided that Uduma Ezema and his family should cross the Igwu River and make contact with the Thenta30__Ibelu in Igbo History people who had earlier been sent to deal with the threat. ‘The Ihenta expedition seemed to have been outnumbered by their enemies thus exposing the northern flank to infiltration by raiding bands of the enemy. Onyerubi was instructed to keep a strong band of soldiers in readiness in case Uduma Ezema needed any reinforcements. Ifeukwu also prepared a stand-by force. It was agreed at a meeting between Ifeukwu, Uduma Ezema, Onyerubi Ezema and Obom that Uduma Ezema’s group would return to Isieke Ibeku after accomplishing its assignment. The necessity for the return of Uduma Ezema and his group was based on two reasons. First, the Ibeku family did notwant members of the family of Onyerubi and Uduma Ezema, being of one mother, to leave the homeland for Ifeukwu, as Opara, his elder brother had been sent away. Uduma Ezema was to stay athome in order to give Ifeukwu the support he badly needed to manage the home front. Secondly, since the Ihenta people had already moved to the northern flank, it was enough for Uduma Ezema to find them and assist them to defeat the enemy, strengthen their defences and return to Ibeku with his forces, This may explain why no detachment of blacksmiths was attached to Uduma Ezema’s army. However, when Uduma Ezema and his army got to Ihenta, they found the situation worse than they had imagined. The enemies were formidable and had so overwhelmed the Ihenta army that they had to compromise with the enemy Uduma Ezema promptly set to work, defeated theenemy and started settling down. He sent his army to different locations and continued to send situation reports home as well as visit home regularly to consult with Ifeukwu. Thus, the Ohafia people settled in their present site but most of them insisted that when they died, they should be brought home to Umuajiji Isieke for burial. Some of them had their wishes fulfilled but when Ohafia became a permanent home,Uduma Ezema and the Founding of Ohufia_31 this could no longer be done. Instead, it became a practice to bring the corpse home to Umvuajiji for final funeral rites before departure back to Ohafia for final interment. That practice is still very much in vogue for respectable men in Ohatia till date, Itis the custom for a convoy carrying the corpse of an Ohafia man of note to make a flag stop at Isieke for traditional burial rites before proceeding to Ohafia for burial. It would be recalled that because the Ihenta people compromised with the enemy, a quarrel arose between them and the Uduma Ezema forces and with the superior forces of Uduma Ezema, the Ihenta people were driven away to Ogige Ihe with their leader Chiowa. Much later, the name was changed from Ihenta to Ihechiowa as a mark of honour to their leader, Chiowa. The remnants of the Ihenta that were left still retained their name Thenta but became a village in Ohafia. Another version of the story has it that it was not the Ohafia people that sent Ihechiowa away from Ihe but that the Ihe people left the place long before the arrival of the Ohafia people; that the The people did not like Thenta because there was no easily accessible source of water supply in the place. Whichever version is correct, the fact is that the Ihe people first settled at the present site of Ihenta in the present day Ohafia from where they left under the leadership of Chiowa to Ogige Ihe which is now called Thechiowa. Immediately the Ohafia people settled down, they embarked on further adventures. They conquered and drove away all the communities around to enhance their security. The first point of settlement of the Ohafia expedition army was Ugwu Mgbo, which is located between Elu and Ebem Ohafia. With the settlement of Ohafia under Uduma Ezema the incursions into Ibeku kingdom were silenced and the2 Teku in Igbo History kingdom once more enjoyed peace without any more threats of invasion from that axis. CONSOLIDATION Ohafia’s attempts to consolidate their settlements were met with tough resistance from the Ekoi, Yako, Akpa and Ibibio who lived east of the Cross River. From time to time, warriors from these communities raided and ravaged Ohafia villages without provocation and burned down houses, looted property and killed defenceless women and children. In response, the Ohafia people began to train their young men to be in a perpetual state of battle-readiness, Oblaining the head of the enemy from the Cross River zone of war became, for the men, a criterion for social acceptance. Eventually, the Ohafia people were able to establish military superiority over their enemies who had to sue for peace. However, Ohafia continued the tradition of obtaining the head of an enemy, as a trophy, and the yardstick for assessing manly achievement. But the enemy had thence to be sought in distant places, no longer among the neighbouring Cross River people who had sued for peace. Seeking out distant foes to be attacked in order to obtain the treasured trophy was not easy, Herein emerged the Aro- Ohafia relations. Contrary to the popular notion, the Ohafia people were not mercenaries at the beck and call of the Aro. Their relationship was one of mutual exploitation. The ‘Ohafia needed opportunities to obtain human trophies via military raids; the Aro provided these, The Aro needed military assistance to deal with communities who constituted obstacles to their trade; the Ohafia provided this. Ufiem and Ujo Emphasis on military heroism in the course of time had the Ohafia male population divided into two social groups — Ufiem and Ujo. Ufiem were people who had distinguishedUsuma 2and the Founding of Ohafia_ 33 themselves in military exploits, including the out- marshalling of an enemy in war or single combat. Ujo were men who had failed to make the achievement of Lfiem. Liem enjoyed social and political privileges beyond the ken of Ujo. He married the choicest girls in the community and could be exempted from minor public works. His arrival during public gatherings at the village square was heralded with the sound of the Ikoro, the wooden drum of heroes and the sound of opi ike, the trumpet of bravery. The names and prodigious acts of valour of the-Lifiem formed themes of edifying songs in the repertory of the traditional heroic singer. Their exploits featured in moonlight stories as role models to the youth. At death, the Ufien was interred with human heads and live captives. By contrast, Ujo was a status of shame and degradation. Ujo lived a life of social rejection, perpetual humiliation and misery. Atwill and with impunity, any Ufiem from the Uljo’s age grade could go to the Ujo’s farm or yam barn and help himself to his yams. Ujo was the subject of ribald songs, satirical taunts and mock-heroic titles. He could not wear any attire tinged with red, the colour of bravery. For Ujo, getting a wife was a major difficulty. Parents would hesitate giving their daughters in marriage and fewer daughters would be favourably disposed. Those who consented were usually the dregs of womanhood. The wives of Ujo were subjected to agonising indignities just like their husbands. They had to dress always as if they were in a state of mourning, wore their hair short and could not tie wrapper tinged with red, Unable to stand such a life of unredeeming torments, many wives absconded. The foregoing explains why every Ohafia youth aspiring to a worthy position in life looked forward with excitement for an opportunity to go to war, become an ufiem and rid himself of the odium of Ujo. Not infrequently, youths who failed to obtain the much34 Ibekw in Igbo Mistory desired trophy in a military campaign declined to return to Ohafia. The indignities heaped on Ujo were a sufficient deterrent. Ndi Ohaodu One knotty problem which the Ohafia people faced before consolidating their settlement was that posed by the presence of a group referred to as Ndi Oliaodu. This group, it was stated, looked very much like human beings but the strange thing about them was that they had tails. They had dug holes in the market square over which they sat in, thus enabling them to hide their tails. They also had this odd habit of coming very early to the market and leaving after every other Ohafia person had left. An Ohafia hunter noticed this behaviour and intimated a few others. Some of the people who were informed thought of ways of getting rid of Nii Oltaodu and eventually decided to try out an idea they had agreed on. They got some waste fibre from the processing of palm oil and ataround midnight, placed this in each of the holes where Ndi Oliodu: normally sat. Waste fibre and waste liquid from the processing of palm oil naturally attract ants and unknown to the Ohaodu people, as they went very early the following morning to take up their favourite positions, they were attacked by ants and were forced to flee. Where they fled to, no one appears to know and the Ohafia people were able to win this “battle” without ever firing a shot. Early Contact with the Europeans In 1901, the people of Ohafia came in contact with the first European colonialists. Ebem resisted the invaders, led by Mr J. Watts but was overpowered, thanks to the superior fire power of the colonialists. The town was burned down in 1901. Mayne! states: It appears that this troop then journeyed to IsiugwuUduma Ezema and the Founding of Ohafia_35 Ohafia where it remained for a week and then proceeded to Ihe Aro when the Aro War commenced which ended with the submission of these people. Isiugwu Ohafia was again revisited and from there, the colonial troops marched on Idima Abam, which also resisted the administration of the invaders. Idima Abam was also burnt down and the people subjugated. Atani Aro was attacked later and for the third time Isiugwu Ohafia was attacked and burnt down, showing that the people of Ohafia clan were still restive over the administration of the colonial masters. Mr J. Watts was appointed the District Commissioner for Bende and with this development, the British troops were quartered at Bende. Nna Eke Kalu stated that throughout the period of the Aro Expedition, three European ladies accompanied them. One of them named Miss Graham, then residing at Arochukwu, was attached to the Church of Scotland Mission. It might be of interest to note some institutions in Bende Division and when they were founded. 1. In 1905, the Bende Native Court was opened by Mr Palmer, District Commissioner for Bende who later visited Isiugwu Ohafia and handed over warrants to the representatives of the largest Ohafia villages. 2. About 1907, Ebem Native Court was opened by Mr Badwell, the District Commissioner for Bende. All the villages in Ohafia attended this court. 3. In 1910, a permanent building was erected at Elu, the Senior Ohafia town, by an European named Brown, for the residence of Mr Collins of the Church of Scotland Mission (CSM) who came to Ohafia in 1911, Itwas Mr Collins who established CSM churches in practically every village in Ohafia. In 1924 also, Mr Collins built the Central School at Elu Ohafia. When he died, some of the institutions he built collapsed, for example, the36__ Ibekw in Igbo History dispensary he established in 1911 and a Postal Agency he built in 1927, 4, In 1923, a twin home was built at Asaga Ohafia under the management of one Mrs J.D.H. Moffat, a lady missionary. The twin home was later handed over to Miss Gilmour after the death of Mrs Moffat. 5. In January 1931, the Umuahia-Uzuakoli-Alayi-Ebem motor road was completed and the first motor vehicle reached Ebem on February 5th, 1931. 6. Tax payment was introduced in Ohafia in 1928 at the rate of 4/. (four shillings) per adult male, During the 1931-32 fiscal year, the amount was reduced to3/. (three shillings) per adult male. Enduring Common Heritage Traditionally, no Ohafia man would shed the blood of an Ibeku man knowingly. Informants could not recall such an incident; but if it were to happen by accident, the homicide would not be avenged as would be the case if the parties involved were strangers. Only the custom of cleansing the culprit was required as if the killer was the kinsman of the victim. There can be no doubt that both Ibeku and Ohafia share certain cultural denominators, Both have Kalu. or Kamialtt as their god of thunder and lightening. Among them, the Ikoro is not just a symbol of political autonomy, the Ikoro beat is a call for urgent action and an alarm against an imminent danger. The Ikoro beat usually gets the youths scampering to the village square ready for any emergency. [koro is also beaten to honour the brave in both communities, Until fairly recently, some Ohafia villages, for instance Amaekpu, made annual pilgrimages to Isieke to sacrifice at the ancestral shrines. Then, there is the long entrenched tradition which forbids an Ohafia man from knowinglyUdunaa Ezemia and the Founding of Ohufia_37 shedding the blood of an Ibeku man, and vice versa. Nsugbe* has also stated that, Traditionally, an Ibeku man visiting an Ohafia family or community, is accorded privileged fraternal treatment, as a right, which might not be extended to a non-Ibeku person.” ADVENT OF THE MODERN ERA. In December 1901, the British expedition against the Aro took off. One wing of the multi-pronged invasion was to traverse Ohafia and this posed a challenge to the heroic ethos of the people. Nna Eke Kalu, who had had a long acquaintance with the British on the Nigerian coast, was in the expeditionary vanguard. Aware of the overpowering hardware of the British invaders, he dissuaded some Ohafia villages from confronting the invaders. Other villages, such as Ebem, ignored Nna Kalu’s admonition and paid dearly for their stubbornness, An overwhelming force beyond their dream had arrived. Subsequently, British colonial administration was imposed on the Ohafia people. A new age had dawned which put paid to the age of military heroism. New markers of achievement were introduced such as western education and modern professions. After initial resistance, the Ohafia people embraced with characteristic zeal western education, the key to success in the modern era. They have made remarkable success in western education and modern professions as they did in warfare during the age of heroism. In this regard, they have transposed the ethos of military heroism to the realm and demands of the new age. When Ohafia youths leave their natal homes in pursuit of the markers of modern achieve- ment, they conceptualise their endeavour in the matrix of the heroi¢ age of their heroic ancestors. The modern trophy is not a human head; university degrees and success in38__Ibekw in Igbo History modern endeavours, symbolised in opulent houses, expensive limousines, etc,, are the new trophies. Those who succeed in obtaining these trophies are honoured, as of old, with the modern equivalent of Ufiem titles. The celebration of modern achievement is accompanied with a war dance performance, as in the pre-British days, Thus as John McCalP aptly states; The warriors of old live in historical memory yet the Ohafia people still identify with the warrior legacy and continue to employ traditional rites, once used to celebrate war heroes, to honour those in the community who sojourn in the world beyond and eventually return with the markers of their success. ‘The performance of the war dance in Ohafia thus transposes the present into the past, the past into the present.Uduna Ezema and the Founding of Ohafia_ 39 REFERENCES Mayne, C. J., Ohiafia Clan of Bente Division — Owerri Province, Native Administration, Chief Secretary’ Office (NA CSO) 26/3 29196 (1933). Obasi, M. E., Ebiriba Enuda: The Legendary March to History. Papirus Graphics Ltd., London (2003) p. 26. Isichei, E., A. History of the Igbo People. Macmillan Press Ltd. (1976) p. 54. Nsugbe, P.O, Oliafia, A Matvilinea! Ibo People. Clarendon Press, Oxford (1974). McCall, J., Dancing in the Past: Experiencing Historical Knowledge in Ohfia, Nigeria. Northwestern University, Mlinois (1993).Chapter Four ABAM AND THE LEGEND OF ONYERUBI There are a number of accounts in respect of the history of Abam and most of these accounts, especially those presented in recent years, differ. The accounts bear a close resemblance to those of Ohafia in which places like Benin, Ndoni, ete, are mentioned as migration points. However, Mayne' states: Though the early history of these people is somewhat obscure, itis certain that the ancestor of the majority of Abam towns was a man named Onyerubi. It is said that he left Isieke, the senior town of the Ibeku clan together with his relatives as a result of a fracas with the people of Isieke and then journeyed in a north-eastern direction eventually settling at a place which he named Amizu, Other villages having a common ancestry, as recorded by Mayne, are Ndi Ememe, Ozu, Ndoji, Atani, Ndi Agwu, Amuru, Ndi Abam, Ndi Ebe, Amaeke, Ndi Okorie, Amagbo, Ndi Oji Ugwo, Eziafo and Ndi Okwarra. Abam tradition credits Nsikogu, said to be a relation of Onyerubi, with the founding of Idima, On the other hand, Ibeku oral tradition states that Onyerubi left on a military mission which resulted in the establishment of Abam, Itis stated that Onyerubi’s mission was a royal one aimed at ensuring the security of the Ibeku kingdom. He took his mission seriously and like a seasoned warrior, tactfully engaged his enemies and subdued them Thereafter, he went on and established the villages mentioned earlier, 40Aba and the Legend of Onyerubi_ 41 ior EKPERE Division, ‘Map of Abam Clan42._Ibeku in Igbo History Tbeku oral traditions credit Onyerubi with many achieve- ments. In fact, he is regarded as the initiator and founder of the legendary Abam military outfit which started with his first military settlement at Amaelu. Onyerubi and his army, made up of members of his family, settled down and rounded up all those they found there. They sold off some as slaves and retained the others. Not long after, an armed gang, known as Ukpom warriors, attacked the settlement. However, before the Ukpom warriors could inflict any damage, Ifeukwu sent an army which subdued them and brought back many captives. These were later settled at Nkata Ibeku where they live unto this day. The aftermath of this Ukpom war was the strengthening of Abam by the dispatch of more combatants to the place. Ndume Ibeku warriors moved to Idima Abam to further strengthen the Abam Onyerubi military machinery. Furthermore, many from Isieke Ibeku who developed a passion for the great military exploits of Onyerubi and his children quickly relocated to Ohacke Abam. Abam Onyerubi’s army became a powerful force and was feared. Their names reverberated all over Tbeku land as a symbol of military success and unrivalled prowess. In his lifetime, Onyerubi laid a foundation for a most effective militarised society called Abam. He entrenched the age grade system and was also credited with the establishment of the matrilineal system of inheritance, He encouraged military exploits and the acquisition of human heads in the battlefield as the highest symbol of glory that any man could achieve in Abam. Thus, every youth was spurred on right from childhood to look at the war front as a place to acquire glory. To Onyerubi, the age grade system was a veritable instrument of military supremacy. He converted every age grade into a fighting force. In war, each age grade was given a specific assignment with its leader asAbant ond the Legend of Onyerubi_ 43 commander. Onyerubi also emphasised the importance of speed in attack. He insisted that every Abam warrior must be fast and also be an expert in the handling of his weapon. In fact, to Onyerubi, the best and most deadly weapon was a perfectly sharpened cutlass with which to deal with the enemy. It was said that Onyerubi spent much of his latter days teaching the younger ones, mostly his younger children, the art of handling cutlass. Onyerubi, it was said, always harped on the efficacy of surprise attacks so much that he became knownas the master of surprise attacks, The attention Onyerubi paid in teaching and organising his children and army soon became a way of life for the Abam warriors. His troops became so efficient that their name struck fear in the minds of opponents. The legacy of Onyerubi has survived centuries after his death. The Abam Onyerubi warriors were among the most aggressive and fearless military men thatever emerged from the Ibeku kingdom. Furthermore, Onyerubi was always called upon to come to Isieke for regular military consultations because of his spectacular achievements at Abam. Even when Udumeze was to move with his own army to the present day Ohafia, it was said that Onyerubi had to be summoned to Isieke for protracted consultations and that he accompanied the Udumeze family army to Amaelu before they continued to Ohafia. ABAM AND THE BRITISH INVADERS Abam was first visited by the British? when Major A.G. Leonard and Mr F. S. James visited Bende in 1897. When the people of Abam heard this, they summoned a meeting of the whole clan at Izu. In that meeting, they resolved that the entire Abam clan should cooperate and rally round the first village that might be attacked by the British Army.44 boku in Igbo Histor Ekwu Onyerubi shrine al Amaclu Abam.barn and the Legend of Onyerubi_ 45 Itwas not until 1902, during the Aro Expedition, that the Tzu resolution was tested and the Abam clan came into actual contact with the British expeditionary forces. The first town attacked was Idima Abam. Idima Abam put up a strong resistance and it was only one Abam town — Ndi Agwu — that came to their aid, Of course, Idima could not withstand the British forces. They were defeated and the town burnt down. Other Abam towns equally fell to the British and this was how Onyerubi’s army came to an end and a new era of British Administration began. ANCIENT SYSTEM OF ADMINISTRATION The systems of administration in the whole of Ibeku Ancestral Kingdom was almost the same and Abam was no exception. Administration was done on town, village and kindred or extended family basis. Each town, village or kindred was autonomous as far as decisions taken on matters affecting them were concerned. Where a matter affected the whole town or the whole clan, a general meeting was summoned. Every town, unless it was under a superior authority, was autonomous and had an Ezeogo as the head. He was chosen from the village where the founder of the town firstsettled. A town may have twenty or more villages and in each a Council of Elders or Ndicltina in Abam dialect. ‘These men were chosen according to their ages. The oldest man in each family unit was appointed by right into the Council of Elders unless he was not mentally sound. The next group of local administration was the Ukecheogo. Itwas a group of young men born within a three-year age bracket. They were charged with the responsibility of executing the decisions reached at a village or town meeting. In the old system of local administration in Abam, therefore, each of the above was essential to the machinery of administration and no single member of it could act without the general approval of the others.46 _theku in Igbo History Ezeogo Throughout the Abam towns except Idima where there was a slight variation, the succession to the stool of Ezeogo was thesame. Each Ezeogo by virtue of his office held an insignia knowns Otisi. Otisi was regarded as the spirit of the founder of Abam, ic, Onyerubi, The Otisi inspired far more awe than the Ofo Ezeogo, probably: because it pertained to the occult. The Ofisi could not be brought out to public view but the (Ofo Ezeogo was frequently brought into the open and utilised at times for ceremonies or for some other purposes*, Ezeogo could only take over the Orisi after he had performed the ceremony of Ontume Otisi. The Otisi was sacred and was always wrapped in an animal skin which was not to be opened even by a succeeding Ezeogo. These measures were to ensure that the secrets of Otisi were not exposed. On ascending the throne, the Ezeogo, after performing all the ceremonies that went with it, was given the Ofisi and the Ofo Ezeogo. He was then entitled to certain privileges and duties. A, Privileges 1. Hewas given the head of any animal killed in the town and usually the first share. 2, He was entitled to a larger share than any other man when the proceeds of judicial matters were shared. B. Duties 1. Heusually gave the order for the cutting of community palm nuts. 2. He was the priest of Ala aid atcrfiosd to tbe Gull 3, He sacrificed to the Kamal of his kindred. ‘There was no Kamali for the whole town, 4, In administrative as well as judicial matters, he announced the decisions of the town. 5. On the day he would be corronated as the Ezeogo, heAbant and the Legend of Onyerubi_ 47 would kill a cow, if possible, or a number of goats and provide food and drinks for the elders of the town. C. Taboos The Ezeogo must observe the following taboos as a mark of distinction and respect for his person. 1. He was not to eat any food prepared by a twin mother. 2. He must not drink or eat in the public. 3. He must possess a special cup of his own with which to drink palm wine, 4, In some Abam towns, when an Ezeogo was travelling from his town to another town, he carried some small quantity of earth. This was sprinkled over the fire used in cooking the food he would eat. The reason for this was that unless Ala blessed the fire which was used in cooking the food he ate, that food would be considered unwholesome. This belief and practice were not universal in all the towns of Abam. When an Ezeogo died, he was given a befitting burial and after a year, his successor would ascend the throne according to the custom of succession. Each group of Nalichiua continued to function until they died off, The next Likecheogo following them, would be promoted to Ndichina. Inauguration of a new Ukecheogo (age grade) was done on the basis of need. The above named three divisions of governance — the Ezeogo, Ndichina and Ukecheogo ~ handled all the cases whether civil or criminal in their respective towns. Justice was delivered according to the gravity of offence. The ancient administrative system has been eroded by the new system of administration and also the influence of Christianity. Yet the traditional systems of administration based mainly on the Ezeogo and age grade systems still form the bedrock ofa stable local administrative system in Abam.48 __Ibeku in Igbo History REFERENCES 1. Mayne, C.J, Abam Clan and the Totons of Abiriba, Untulu and Nkporo of Bende Division, Owerri Province. Native Administration (NA) File No. 28 (1933). 2. Talbot, P.A., The People of Southern Nigeria, Vol. 1, Oxford University Press (O.U.P.) London (1926).Chapter Five EDDA EGBEBU’S CONQUESTS From oral accounts, the Edda are descendants of a son of Ibeku called Egbebu, a fierce warrior, who took off with his children and army from Ugba Tbeku some time in the remote past. He, like other children of Ibeku, can rightly be described as a daring warrior. He was noted for his fearless- ness and it is said of him, “The tougher his opponent, the better for him.” His children were great warriors and like their father, were always ready to confront their enemies. It was against this backdrop that the eldest son of Egbebu called Nguzu and his brother Ekoli who served as field generals, led the Egbebu army out of Ibeku. The Ohafia army had circumvented the Unwana people and flanked to the right and took position north of Unwana, The Egbebu army decided instead to dislodge the Unwana who were also a warrior group. These people posed a serious military threat to the Ibeku Kingdom. Accordingly, the Egbebu army commenced a war against them. The attack was spearheaded by Nguzu, the eldest son of Egbebu. Nguzu and his men attacked from the south western flank. In doing so, they made it possible for the Unwana to flee through the north eastern direction. It turned out that the Unwana army was not an easy nutto crack. The war proved very tough and after about one month of fighting, the Nguzu army beat a strategic retreat. The Unwana interpreted this to mean that the war was going in their favour. While the Nguzu army continued to fight and retreat, the Unwana people went after them heedlessly and confidently even up to the precinct of the present day Nkporo town. This strategy 4950_tbekw im Igbo History paid off when the Ekoli people outflanked the Unwana people and routed them from behind. By the time the Unwana people realised what was happening, it was too late for them to fight Egbebu’s armies on two fronts — the Nguzu people in front and the Ekoli in their rear. Not surprisingly, the Unwana army was subdued. The remnants fled to Aftikpo where they now live. Nguzu Edda, Ekoli Edda, their younger brothers and other generals occupied the lands left behind by the Unwana people. With the passage of time, the Edda people settled down and established a well organised government with headquarters at Nguzu. This is how Nguzu became the headquarters of the entire Edda clan. Through conquests and peaceful territorial acquisitions, the descendants of Egbebu established other Edda settlements like Oso, Akaeze, Owutu, Ebo Unwana and Amangwu. The areas occupied by the Edda are bounded in the north by Okposi, in the east by Amasiri, Afikpo, Unwana and Enne, and by Bendein the west. Although these surrounding communities were not hostile, they were overawed by the might of the Edda Egbebu clan. In order to extend their influence on their neighbours, the Edda Egbebu clan instituted some uniting cultural institutions. They established their traditional heaciquarters which they called Atamata, They also instituted the Arisi Cult and made membership compulsory for all male children from alll the neighbouring communities. Thus, they were able to bring up their male children through very strict traditional manhood ceremonies. This ensured that they always had patriotic children fully committed to the defence of the community. By so doing, they were able to establish and maintain military superiority over their neighbours. Even when the colonialists came, they found the Edda Egbebu clan a hard nut to crack, thanks to the tough manhoodEdda Eghebu’s Conquests 51 upbringing inculcated in them from birth via the Arisi Cult ethos. Writing about the Arisi Edda or Ife Ogo in November 1933, Marsh!, observes: It seems that the comparatively few adherents of the only mission which functions in the area (The United Free Church of Scotland) have not discarded their belief in the cult (Arisi Edda) which binds together the Edda people as closely as would the ties of blood relationship. For this reason, it is important that any future educational activities should be of secular nature, if they are to find favour in Edda. The Arisi Edda social system used to be universal in all Edda and compulsory for all male adults. It was mainly concerned with the transition of youth into manhood. it lumped all male children born in one year into one age grade and their initiation into theage grade, Arisi, began quite early ‘The various stages of initiation are as follows: 1. Umurima Nuna: This was the lowest rung of the arrangement, Parents of initiates paid the prescribed fees in cash or acceptable kind for their children and wards. During this period, no ceremonies were performed. The boys played and sang in their exclusive enclosure. This stage lasted for up to two years by which time the boys would be about nine to ten years old. 2. Isiji: This was the second stage and could last for as many as six to seven years. Marsh states that, ‘The period of Isiji is from 2-7 years and varies according to the wealth of each boy’s father. In the first year, a sacrifice consisting of twenty rats is offered by the father to the juju. He has also to provide one hundred yams, a pot of palm oil, palm wine and other food items for three senior boys of Isiji who act as priests for the time being. He has also to pay Unie to the priest of the jj in his52__Ibekw in Igbo History village. This consists of £20 (800 rods), one thousand, two hundred yams, eighty coconuts and twenty large balls of oofoo, and is shared by the priests and “the fathers, who have previously paid”. Thus, the fathers were beneficiaries in the initiation proceeds of other children. During this period, the young men were forbidden to associate with women. An initiate may not even eat out of the same pot with his own mother. At this stage, the initiate was taken behind the ritual enclosure by older youths who had undergone the initiation, There, he was introduced into the secrets of the cult in a graduated sequence of events. Every time an initiate left the enclosure, he must wear on (tender palm frond) around, his neck and place some of it on a ritual stone in the enclosure. 3, _Isi-LUgu: ‘This was the third and most difficult stage. In this stage, the initiates went to the libolo, the centre of the Arisi cult for rigorous tests, which could eventually lead to administration of a protective concoction called Isi Ikwom. The tests were so tasking that some of the boys died in the process. For instance, in 1930, two initiates, Amaeze of Amachekana Ekoli and Olugu Ogwo of Ugwuelu Ekoli, died during the initiation. Those who survived became so toughened that they were able to overcome even the toughest of situations. They were then ready for war. Over time, the rigorous training for manhood became so strongly entrenched that it was accepted as a way of life and the only road to manhood. This system of upbringing soon became universally accepted among the Edda people. In the course of time, the Edda imposed the system on all the conquered people around them, including Owutu Edda, Amasiri and Unwana. Thus, there was a uniform cultural upbringing, which provided a solid base for further conquests. Itis therefore not surprising that Edda generals were able to push the frontiers of the kingdom as far as Akaeze and its environs.Ti OS ‘Atamata Hall, the Supreme Court of ustce ofthe Edda, (1613 AD)54 __Ibekw in Igbo History Apart from facilitating military conquests, the Arisi cult also helped to nurture a tradition of discipline among the Edda. A man could not afford to be undisciplined as this could cost him the lives of his children in the course of the Arisi Edda initiation ceremonies. According to Marsh', ‘The Nze Nze and the priests then consult in the senior priest's house, and it is decided who is not to survive the impending test. Anybody whose father has made himself unpopular is liable to suffer. Where, therefore, a man is seen to be anti-society, he could be dealt with through this means. ‘Under such a social setting, no man would take the risk of being seen as an enemy of the society. Otherwise, the society would use the Arisi Edda Cult to rid itself of such a man and his lineage. A sonof a wicked man or social deviant could also be eliminated by the priest at the [si Ligu final graduation stage by administering poison to him without giving him the antidote, Marsh states further that; After crawling through the four holes, the boy goes to the priest who gives him poison to drink from the pot, after which an antidote is placed in a folded Abosi leaf and put between his lips and he is allowed to go back to the Obu Ogo, There he remains for 28 days, presumably to recuperate. Obviously, no one can tell whether he has been given the antidote or not. Although the social norms may appear optional, they were in fact compulsory. Either way, there was an inbuilt stability which remains the strength of the Edda society Edda Egbebu soldiers were never found wanting as they kept their own part of the kingdom secure and impregnable tuntil the colonial invaders arrived and used their superior military machinery to overrun the indigenous armies of Tbeku Kingdom. The cooperation between Ohafia Uduma Ezema’s armyEdda Egbebu’s Conquests 55 and Edda Egbebu’s army was phenomenal and this gave them supremacy in the area. This made it possible for Aro, Abiriba, Nkporo, Igbere and Item traders to go about their businesses in relative freedom within the Ibeku Kingdom before the advent of the British. The entrenched cultural system of the Arisi Edda cult resisted the British cultural domination stiffly. The British colonialists who used Christianity as an instrument of cultural domination found the Edda society difficult as the people preferred their Arisi Edda cult to Christian culture, a strange import. The men, for example, preferred to acquire the native Arisi cultural title to being seen as Christians. Under the Arisi cult, a man whose son has passed through all the stages is known as Eze Ouume which is a title of respect. This was an invaluable social status which earned him respect and enhanced his social relevance. Besides, he was entitled to share in the proceeds from all future initiations into the Arisi cuff. At the time Christianity was trying to find its feet in Edda, the missionaries realised the resilience and strength of tradition. Marsh had to complain. Ithas been said that the influence of missions has not made itself felt to any extent in the Edda country and that the people do not welcome the spread of Christianity in any of the various forms which are to be found. The reason for this is apparent when it is considered in relation to indigenous religion of Edda After almost one hundred years of the coming of Christianity, the people have remained entrenched in their traditional religion. The settlements of the descendants of Egbebu following these conquests did not obliterate the people’s primordial culture. What has emerged is an admixture of Arisi cult with elements of Ibeku culture. Christianity merely coexists with the indigenous culture and the people are the stronger for it.56 _bekwin Igbo History REFERENCE 1. Marsh, A. T. E., Intelligence Report on the Edda Clan. Native Administration, Chief Secretary's Office (NA) CSO 26 - 28950 (1933).Chapter Six ODUMA AND CHIEZE’S ADVENTURES INTRODUCTION Oduma and Chieze Uduma Ezema were brothers and among the illustrious heroes to emerge from the Ibeku stock. Their histories typify the adventurous spirit of the descendants of Ibeku. We begin with the Oduma epic story. Before discussing Oduma’s conquests and his subsequent occupation of the land that bears his name today, it will be necessary to consider the name Oduma. Originally, the name must have been Uduma, a name inherited from his ancestor, Uduma Ezema Atita Akpo of Ibeku ancestral kingdom. Probably as a result of linguistic mutation, the name became Oduma. In this chapter, the adventures of Oduma and Chieze will be discussed. Oral Tradition An old priest, the late Okpe Negba, narrated the founding of Oduma as follows; Oduma was founded by one man from Ohafia Udumeze. This, according to information, was during a period of inter- town/inter-tribal warfare in parts of Igboland. One dared not step out of one’s father’s compound without necessary precautions. If one moved about carelessly, one might be kidnapped and sold or killed. It was a period of fear and uncertainty. People moved about armed and mostly in groups. This was the era of warriors from communities such as Edda, Ohafia, Abam, Agbaja and Ezza. The first three groups are found in Abia State while the last two groups are found in the northern Igbo areas of Enugu and Ebonyi 5758__ tbeku in Igbo History States, respectively. They were famous warriors and were in league with the Aroor allied with other villages who were engaged in land tussles. The Aro allied with the Abam warriors to deal with enemy villages and capture people for sale during the slave trade era. Sometimes, villages engaged in conflicts colluded with them and ravaged the villages of their opponents, Ithappened that two towns in present Enugu State were locked in a land dispute. One group sought alliance with the Agbaja warriors, the other group with the Ohafia warriors. After the protracted and gruesome war, the Ohafia warriors triumphed. One version states that some of the Ohafia generals who could not obtain a war trophy, felt too ashamed to go back to Ohafia and suffer social humiliations at the hands of their fellow warriors who had returned triumphant. They therefore decided to settle at Oduma, a land full of vast virgin forests and sparsely inhabited. Another version has it that at the end of the war, the Ohafia warriors having no adequate knowledge of the geography of the place, strayed into Oduma, a vast uninhabited rich virgin forest. The general who commanded the troops decided to settle at Oduma with his troops. They first settled at Negba and later covered the entire areas of Ezinesi and Amanasato. They established links with Mpu and the commander later married from Mpu. Written Accounts Oleh’ states that Chieze and his younger brother, Oduma, took leave of their father, Uduma Ezema Atita Akpo at Elu Ohafia to found their own territories and that before their departure they received the blessings of their father. Their family presented some gifts to them which might have included some charms and amulets and enjoined them to get in touch whenever they encountered any danger. They Subsequently set off.Ostuma and Chieze’s Adventures 59 _sLOxPAUKWY yowramcsj reanove notte ste mponocn op coves SEARAEIE>" ie Lesa najien neon (sor TO scatz) Map of Greater Aninri Local Government Area (Enugu State)60 _Ibeku in Igbo History Further investigation shows that the movements of the two brothers, Chieze and Uduma, were planned, In their journey, they went through thick jungles and fought wild and dangerous animals, They passed Nguzu and Oso Edda until they reached Uburu where they encountered a warrior gang that impeded their progress. They engaged the gang in a fierce battle which lasted for days before Uburu surrendered and sued for peace. They could well have enslaved the people but they did not want to settle there. In pre-slave trade Igboland, total conquests and subjugation were abnormal. According to Isichei, Conquerors are not known to impose themselves on the conquered. This is forbidden by the religious belief of the people since the gods would not wish to be involved in imposing themselves on fellow gods... No conqueror pressed the vanquished to the wall. Every effort was made to normalise relations as quickly as possible. Where captives were taken home, some Igbo communities rehabilitated and integrated these victims whom they happily lived with. When Uburu therefore sued for peace, they entered into a covenant with the two brothers and there were no impositions by the conquerors. They reached Ozara Okangwu where they met another stubborn resistance, The resistance was short-lived as Chieze and Oduma encircled them and nearly wiped them out. They surrendered and made a covenant with them, Intelligence Report on the peoples of the Awgu Division compiled by Meek’, states: The four remaining towns of the Aboh court area, viz. Mpu, Okpanko, Oduma and Aboh display a close relationship with each other and also with the people of Ishiago, Okposi and Aka Eze in the Afikpo Division. Some of these towns appear to belong to a group known as Ndumeze and all were at one time closely associatedOdiuma and Chieze’s Adventures 61 with or formed part of the Ohafia and Ada tribal groups which acted as warrior agents of the Aro. It is said that, Aboh was founded by one Chief, an Ada general, who after having been sent by the Aro to attack Ojare (in the Awka Division) took up his abode at Ishiago but eventually settled at Aboh where there was abundance of good farming land, He went further in a footnote to state that, (1) Mpu, for example, is a shortened form of Mpuike who is said to have been a son of Ndumeze. The people of Mpu claim to be blood relatives of the people of Aka Bze (Afikpo).. (2) Mpu, Aka Eze and Oduma claim to be Ohafia; Aboh (and Ishiagu) to be Ada. From the above report, Ishiagu, Aka Eze, Mpuike, Aboh (Ndeaboh) and Okpanku were blood relations of Chieze and Oduma. This was probably why the two brothers did not wage wars against them as they passed through their territories, The claim that Echiele of Ishiagu migrated from ‘Awka to their present abode is suspect. It seems that some people from Ishiagu in present Ivo local government area of Ebonyi State migrated to Awka during a period of turbulence in Igboland. Some havoc was caused by the Edda around Awka during the Edda and Abam military exploits. Parting of Chieze and Oduma ‘At Lokpaukwu, Chieze and Oduma met very stiff resistance. The ensuing fight was very bitter. The hilly topography of the area did not help matters. The two warriors soon devised a means of cutting off the enemy and moved up the hills from where they inflicted heavy casualties on the enemy who then fled and were hotly pursued by Chieze, his brother and their armies. They entered and burnt Lokpaukwu and its neighbouring towns. The survivors soon surrendered.62_Tbeku int Igbo History After the defeat of the former inhabitants of Lokpaukwu, Chieze occupied Lokpaukwu and showed another portion of land between Lokpaukwu and Uturu to his younger brother, Oduma. In that portion of land, there was a stream, which up till today still answers Mmiri Oduma. Oduma thanked his brother, settled with his people and took time to survey the whole area. Later, he went to his brother and told him that he would look for another territory. He explained that the area might notaccommodate him and his successors. Two of them came to a mutual agreement and Chieze assured him of assistance any time he needed such. He told Oduma that the portion would remain for him if he failed to acquire a more comfortable place. This meant that he was free at any time to come and settle there. Up till today, that place still answers Ogbo Oduma. Nobody has settled there. What the people of Lokpaukwu did, according, to reliable reports, was to turn the area into a palm plantation, Oduma had to leave his brother with his family and the troops. They travelled through Ishiagu and Akaeze to Mpu where they spentsome days. From Mpu, Oduma sentsome spies to survey the land he was planning to attack. The spies came back and reported that; 1. The occupants were not many but were scattered over a vast area and occupied some strategic places in pockets of hamlets. 2. The name of their leader was Obunu and that his location was at a place called Negba 3. The most vulnerable point of attack would be in the southern sector. After getting this useful information, Oduma prepared his army. He contacted the people of Agbor (Aboh) who were his relatives (of Edda stock) and they allowed him to send his troops for an attack on the northern sector. OdumaOitwna and Chieze’s Adventures 63 himself took command of the southern sector. They Jaunched a simultaneous attack from both north and south and after some fierce fighting they were able to subdue the people. ‘The news of the conquest by Oduma soon spread rapidly among their northern and southern neighbours. Many of these people flocked to Oduma to seek refuge. They pledged their allegiance to Oduma at Negba and requested that they be allowed to settle at Oduma. Oduma granted their requests and settled them in various locations of his territory, especially in the northern parts. Because of the richness of the soil, Oduma soon settled down to farming, The yams produced were unusually big. That Oduma abandoned warfare did not mean that any of their neighbours could take them for granted. They still retained their tradition of military alertness but only for defensive purposes. As a result, their neighbours feared them, even till today. Oduma Today In 1977, Oduma had its first modern traditional ruler in the person of Eze Igwe A. O. Ene, Oghuztilu Lof Oduma. He was given a staff of office and a certificate of recognition as the Igwe of the entire Oduna Olu Ikoro na Eno by the military governor of the then Anambra State, Col. John Atom Kpera, Since 2000, Oduma has undergone a series of structural changes. Before then, Oduma had three sub-clans, These were Ohofia sub-clan made up of the four villages of Negba, Ngeneanwa Odoli, Ezinanto and Amankanu plus one Aro settlement, Aro Agu. The senior village is Negba. Ezinesi Oduma sub-clan is made up of seven villages of Umuenem, Nanwu, Amamkpume, Ngeneanwanta, Amata, Amachara- uka and Iyinu. The senior village is Umuenem. Amanasato sub-clan is made up of eight villages of Amokwe, Oduma-64 _Ibeku in Igbo History Achara, Amoji, Amagu, Ameke, Mmavu, Obeagu and Ukete. The senior village here is Amokwe. In 2003, the Nnamani administration of Enugu State granted Oduma eight autonomous communities which are as follows: 1, Amanasato Oduma Autonomous Community made up of Amokwe, Amoji and Mmavu with Eze Igwe A. O. Ene, Ogbuzulu I of Oduma as the traditional ruler. 2. Ohofia Udumaeze Oduma Autonomous Community made up of Negba, Ngeneanwa Odoli, Ezinanto, Amankanu and Aro Agu with Hon, Chief Dr Onyiaoha G. O. Nwanjoku as the traditional ruler elect of Ohofia Udumaeze kingdom, 3. Ezinesi Oduma Autonomous Community made up of Umuenem, Ngeneanwanta, Nanwu, Amamkpume, Amata, Amacharauka and Iyinu with Eze Igwe Daniel Akpa (Danrose) as the traditional ruler. 4. Amagu Oduma Autonomous Community with Eze Igwe Omereoha I of Amagu Oduma as the traditional ruler. 5. Ameke Oduma Autonomous Community with Eze Igwe G. B. O. Ibekwe as the traditional ruler, 6 Obeagu Oduma Autonomous Community with Eze Igwe G. U.N. Ekwe as the traditional ruler. 7. Oduma-Achara Autonomous Community (traditional ruler yet to be elected). 8. Ukete Oduma Autonomous Community (traditional ruler yet to be elected). Tocrownitall, the Nnamani administration granted Oduma a full local government status as Aninri North local government development area with Innocent Okezie ‘Nwanjoku as the first Chairman of Aninri local government development area, In recent times, Oduma has made significant strides inOdtuma and Chieze's Adventures 65 education. At present, the community has five secondary schools and more secondary schools are being contemplated. Tt has over twenty primary schools and there are many churches of various denominations. Its people are very hard- working and do very well in a number of businesses. Oduma is described as the Food Basket of Enugu State. Itis one of the highest producers of rice, ranking second only to ‘Abakaliki in Ebonyi State throughout the south-eastern States. In the whole of the former eastern region, it is the highest producer of okra. Oduma is relatively well populated and is blessed with a large fertile land. ‘Two factors account for this growth. One was Oduma’s military prowess, Oduma had many famous warriors such as Abiaja Okorie, Ezeoke Ogbu Mmadu, Aba Nwogo, ‘Anikwu Aja; Udike Agwu and Onwuzu Nkakwu. These were famous warriors whose names sent cold shivers down the spines of their enemies. Because of their fame in warfare, many migrants from Nkanu and other towns in Awgu division ran there for refuge and eventually settled and integrated with the people. The other was that Oduma, even in his early days treated his refugees and war captives humanely. This was unlike some other warriors who mistreated their slaves and captives. Legend has it that when Ukete was routed and sacked from their abode between Ndeaboh and Awgu, they went to Ibini Ukpabi, the long jtyju of Arochukwu who told them to move to Oduma because “Oduma is the ‘bowel of an elephant’ that could accommodate even a palm bunch full of thorns.” Chieze’s Progress ‘The account of how Chieze and Oduma fought their way successfully and got to Lokpaukwu has earlier been presented. As will be recalled, Oduma moved on further north to establish his own enclave leaving Chieze at66 __Ibeku in Igbo History Lokpaukwu. Chieze occupied the area and it later grew to four towns of Lokpaukwu, Leru, Lekwesi and Lokpanta collectively known today as Umuchieze clan. Apart from the above story, there is scanty information about the founding of Umuchieze, Eze F. N. Ohalezim‘, the Ezema II of Lokpa asserts that, “Lokpa is an ancient kingdom which has lasted for several centuries and has stood the test of time.” Lokpa, Ohafia and Oduma are said to be sons of Uduma Ezema, and Ohafia is said to be the eldest of the three brothers, Lokpa the next and Oduma the youngest. One version claims that Lokpa was one of the sons of Uduma Ezema while Uduma Ezema was the son of Ezema Atita; Ezema Atita was the son of Atita Akpo and Atita Akpo was a descendant of Ibeku. This tradition is represented genealogically as follows: Ibeku [Akpo Ukwul [Atita Akpo: Ezema Atita Akpo [Uduma Ezema Atita ——— {Udumaeze (Ohatia)] [Lokpa (Chieze) |Oduma] Fig, 2: The genealogy of Udumaand Chieze Tt was Uduma Ezema, the grandson of Atita Akpo whoOduma and Chieze's Adventures _ 67 took his warriors and moved from Ibeku to Elu Ohafia where he was sent to check the insurgence of some unknown warriors from the northern part of Igboland. According to Eze Ohalezim, Uduma Ezema fathered Lokpa and later settled at Ugwumgbo now called Elu Ohafia which is the seat of Ohafia kingdom, He stated that Uduma Ezema died at Achichi Elu Ohafia after fathering his three sons, Ohafia, Lokpa (Chieze) and Oduma. Change of Naine From Lokpa to Chieze ‘On how the name Chieze came about, Eze Ohalezim has the following as his own version: Chieze was formally called Lokpa. After Lokpa was settled, due to the peaceful and mutual co-existence that had ensued between Lokpa and his relation, Ohafia with his army took off to find out how Lokpa was fairing. This depicted that there was absolute love and affections among them. On being satisfied with the condition, Ohafia met Lokpa. Out of enthusiasm, he did not hesitate to praise the Supreme Being. Lokpa brought his four sons and introduced them to Ohafia (his elder brother) in order of seniority saying, “Lee Okpa Ukwu,” (Lokpaukwu meaning the first son); “Lee Lenioanya,” (Leni meaning that they looked before they leaped into the area); “Lee Ekwesi” (Lekwesi meaning that that place suited him) and lastly; “Lee Okpanta’” (Lokpauta meaning the youngest). Ohafia exclaimed, “Ekele diri Chi Ezema” (meaning thanks be to the God of their grandfather, Ezema. “Chi Ezema mere ‘iyi mma” (meaning that God of Ezema did us well). “Chi Ezema na-edu anyi” (meaning God of Ezema leads us). He presented them with gifts and left with his army. (On their departure, Lokpa’s sons repeatedly recited the exclamation made by Ohafia. They then began to call themselves Umuchi Ezema extracted from the words Ekele diri Chi Ezema, Chi Ezema mere anyi mmaand Chi Ezema na-edu68 _Ibeku int Igbo History anyi. As they adopted the name Umuchi Ezema, they subsequently abbreviated it to “Umuchieze”. Autonomous Communities in Unuchieze Umuchieze has nineteen autonomous communities viz: Lokpa, Lokpaukwu, Leru, Lekwesi, Lokpanta, Eziama, Urulokpaukwu, Umutu, Ugwuleru, Agbaraleru, Achara Leru, Obiulo, Amorji, Ikenga, Obiagu, Ekenyi, Ukomi, Amaekwuru, and Uru Lokpanta. ‘The component towns of Umuchieze are: 1, Lokpaukwu, made up of the four villages of Eluama, Amaubiri, Uru and Eziama; 2. Leru, made up of two villages, Thite and Ikenga. Akpu; Leru and Achara Leru are knownas Ikenga while Ugwu Leru and Agbala Leru are known as Shite; Lekwesi, made up of Obiulo, Amorji and Obiagu; and Lokpanta, made up of Umudi, Ukomi, Amackwuru, Uruand Ihite, ‘These are very large areas most of which have been granted autonomous status; and some have more than one autonomous community. In 1979, Umuchieze was divided into 17 local council wards with Amala as the head of administration for each ward. The wards for each town are as follows: 1. Lokpaukwu: Eziama, Amaubiri, Uru and Eziama wards (4 wards) Leru: Ihite and Ikenga (2 wards) Lekwesi: Obiulor, Amaorji and Obiagu (3 wards) Lokpanta: Umudi, Amaogidi, Amaekwuru, Ura, Ihite, Amaelu, Obiagu and Obiagu-Ukwu wards (8 wards). From the above, it can be seen that Lokpanta is the most populous town in Umuchieze and incidentally was founded by the youngest son of Umuchieze clan. It constitutes almost half of the entire population of Umuchieze. 8 4, eROduma and Chieze’s Adventures 69 ——————_______Ofuma and Chieze's Adventures 69 REFERENCES 1. Oleh, C.N., Interview. 2. Isichei, E., A History of the Igbo People. The Macmillan Press Ltd. (1976), p. 81. 3. Meek, CK., Etlniographical Report ow the Peoples of the Agtu Division. Native Administration (NA) AFDIS 15/ 1/40 (1931) 4. Ohalezim, F. N. (Eze), Interview.Chapter Seven THE EXPLOITS OF OBOM, NAMA AND CHIOWA OBOM Obom is one of the most controversial descendants of Ibekut just as there are a number of versions of his parentage and exploits. According to an Abam version, Obom was the younger brother of Onyerubi. He set out on the same journey from Isieke-Ibeku with Onyerubi, Uduma Ezema and Egbebu. When at Amaelu, Onyerubi’s wife had labour pains and went into labour, Onyerubi was constrained to stop there. Obom also stayed with him as both of them were of the same mother. When Onyerubi settled down at Amigu, Obom wandered to a nearby market one day and saw an Ibibio woman whom he fell in love with and married. Obom. thereafter built up a strong family army and embarked on a military mission, completely independent of Onyerubi. ‘A version from Ibeku clan has it that Obom was the eldest son of Onyerubi born at Isieke-Ibeku and accompanied his father on the journey from Isieke to Amaelu. He later on committed an offence and had to flee from-home. It was while outside Ibeku that he saw and fell in love with an Ibibio woman whom he later married and. went to live with at Itumbauzo, Whichever version is correct, Obom was to become one of the famous warriors that ever came out of Ibeku kingdom. He engaged in warfare as if his life depended on it. According to Abam traditions, Obom was so busy fighting his wars thathe could not afford to attend his father’s burial. ‘An Abam tradition relates that when his father died, his 70The Exploits of Obon, Nama and Chiowa 71 brothers were sent to inform him of the death and the need for him to come home and as the first son, preside over the burial rites, He decided not to go. After waiting for him for some time, his brothers decided to go ahead with the traditional burial of their father but passed a “decree” that from that date, Obom was no longer their brother and anybody who saw him should kill him. Obom started his exploits by establishing military outposts along the road to Calabar for the export of his war captives. With time, four of the outposts grew into villages and towns now in Abia State, while eightare in Akwa-Ibom and Cross River States. Furthermore, he is credited with the establishment of Itu, Itumbauzo, Ubibia, Ntalakwu, Mbukvwa, Itunta, Ndiwo, Umuakoo, Ekebedi, Okopedi, Ebet Obom and Mbante Ifufa. Obom is also said to have conquered and occupied the territories across the Imo River, including Ohambele, Obigbo and Obom Atu (Port Harcourt). His soldiers opened the way for other Abam soldiers who occupied places like Afam (Abam), Afamukwu, Afamta, Abam Uruogu and Abam-Ama. Ikwere oral traditions confirm thatObom was the ancestor of the Ikwere indigenes of Port-Harcourt and that the people of Rumuokwuta, and Rumuokoro are descendants of Okwuta- Theku warriors who joined Obom’s warriors in the conquest and occupation of Obom Atu now called Port Harcourt. Busy with wars of conquest, Obom had little or no time for social matters like going to the village to bury his father. Buthis brothers would notrelent, They went to great lengths to see that Obom was killed because of perceived disgrace he brought on their father by failure to preside over his burial ceremonies and accord him his well deserved burial rites. They even went to the extent of hiring assassins to kill Obom According to Ntalakwu traditions, one of the people they hired to kill Obom was a man called Uwanta. He failed in72__ Ibeku in Igho History the mission and in the end, he confessed to Obom and both became good friends, Obom established many other towns and villages, including Olokoro, Okwu Olokoro, Nono, Ikputu, Ariam, Ndoro and Ogbuebule. These achievements encouraged his fellow Ibeku warriors to move into the present day Ikwuano local government area of Abia State to establish their own towns like Amawom, Umudike, Amaba and Oboro. Obom’s descendants later moved northwards and established Achara near Ogige, which was occupied by the Ihe people after they left Ihenta. Initially, the Achara and The people, being of the same Ibeku ancestry, lived amicably but it would appear that the curse placed on Obom by his brothers came to haunt his descenclants as the Ihe people soon became antagonistic against the Achara people. They soon descended on their Achara brothers and so suppressed them that today it is a Brave offence for any son of Achara to declare his identity openly. In spite of the curse placed on him, Obom remains one of the most successful Ibeku warriors, He fought wars and expanded the frontiers of the old Ibeku kingdom. Today, his legacy is still very much visible in the villages and towns heestablished. All the Itu towns and villages in Abia, Akwa- Ibom and Cross River States are said to have been established by him, He expanded the kingdom to an enviable height. His trade route from Ntalakwu to Calabar improved the economy of the kingdom. He was really a great legendary warrior and itis still a thing of exceptional pride to bear the name “Obom” in some parts of the Ibeku Ancestral kingdom. UTUTU Ututu is one of the clans of Ibeku ancestral kingdom with Nama Ezema Atita Akpo as its ancestor. Ututu traditional‘The Exploits of Obom, Nama and Chiowa 73 history has it that Nama Ezema was the leader of the group of people who left Ohafia possibly in the 16th century. Unlike the other groups such as Ohafia and Abam, Nama did not just leave Ohafia with a family army but also with a band of brave soldiers and settled very close to the present day Arochukwu, The Aro never welcomed settlements inimical to their interest. But the Ututu people were determined to settle at their present site whether the Aro liked it or not. As a scion of famous Ohafia warriors, the people of Ututu were not intimidated by the threat of the Aro. They fought their way through and settled at Amaeke. This is why the Ututu people still see Amaeke as their parent village. ‘The Aro could not but leave the Ututu people to expand into much of the territory and establish villages in the area. A famous Ohafia warrior called Eke Offor Ukwu was at the head of the first group of people who came with Nama Ezema to Ututu. He proved an able leader and lieutenant to Nama Ezema, and is credited with the establishment of Amacke village and many of the non-Akpa villages in Ututu like Amaebem, Amasa, Abuma and Amodu. Not long after their arrival, Nama Ezema and his group established a clan. This, of course, was not without difficulties as the Arochukwu people were bent on dislodging them. This forced the Ututu people to request for military assistance from their Ohafia brothers, Help was always coming from Ohafia but this was not enough and the Ututu people had to seek additional help from Obom. soldiers settled in Ibibioland. Mkpakpi village was originally established by some of the Ibibio warriors invited to Ututu for military assistance. It has been completely absorbed and integrated into Ututu. An Intelligence Report! on Ututu identified 19 villages and observed: one is a village of Ibibio settlers, now completely74 _Ibekwin Igbo History absorbed into the Ututu system and one village was founded by adventurers from Obom called the Akpas, who came to Aro as mercenary soldiers to fight against the Aros. This Akpa village has now completely become a part of the Ututu clan. Ututu oral tradition has identified other villages established by the Akpa warriors. These are Amaetiti, Amaikwu and Obiagwulu. According to Eze S. O, Kalu’, Eziaha I of Oboroji, Nama Ezema invited the Ohafia people to assist him in resisting his enemies who were from Losi, Ohaodu, Nkalaha, Nchai, Ada, Afikpo and Ibibio land. Most of them were cave dwellers, The Akpa people at this time had come into contact with the Europeans and acquired guns, The Ututu people invited them in the war against their enemies. Kalu writes, “After the war, Nama requested the Akpas to settle permanently with him at Ututu to provide security in case of future encroachment by any of the tribes defeated.” To formalise the arrangement, Nama gave the Akpas a white cloth, a ram and a white fowl. The Akpas were under the leadership of a warrior called Akuma Nnubi and they settled at Ututu. Ututu, unlike their warlike and illustrious forebears of Ohafia, were not expansionists but just wanted their own place to live as a free people rather than being hemmed in at Ohafia. The Ututu people took to farming, supplying food to many of the communities around them. Isichei* notes that, “The Aro established a similar relationship with agricultural communities —such as Ututu and Ihe which grew the foodstuffs for a community engaged in full-time trade.” The Ututu people were great farmers as well as great fighters and the Aro people saw to it that they did not have time to turn their swords on them in an effort to grab their land. As aresult, they encouraged the people of Ututu to concentrate on their farming. The Ututus are essentially agriculturists and produceThe Exploits of Obom, Nama and Chiowa 75 the food for their more virile neighbours. This state of affairs enhanced the integration of the groups that make up Ututu By the time the British colonialists came, they found the people fully integrated as an Ibo clan, The name Ututu has been quite controversial as to its origin and meaning. In the Igbo language, it could mean “morning”. It could also be a corrupt form of nlutlu which in Igbo means “injection” or itcould mean “hair”. Some have posited that Ututu was the name of the founder said to answer “Ututu Ezema Atita Akpo”. Some claim that the name is derived from the name of a big animal the founder killed on reaching Ututu for the first time. Some argue that Nama Atita Akpo was the founder of Ututu, This seems the most plausible, Whatever the truth may be, the fact remains that Ututu isa great clan and against all odds, moved under their great warrior leader, Nama Ezema Atita Akpo and established a proud clan of the Ibeku Ancestral Kingdom. THECHIOWA Unlike the people of Abam, Ohafia, Ututu, Obom, Chieze and Oduma who trace their ancestry to Atita Akpo and Akpo Ukwu, the people of Ihechiowa are the descendants of Ifeukwu Ibeku. They were probably the first set of Ibeku sons to be sent out on a conquest mission following the rumours of the menace of some unknown warriors in the northern part of Igboland. They set out from the present Ihie Isieke. Because they were considered to be the best warriors among the descendants of Eke Ifeukwu, they were dispatched to track down the said warriors and destroy them so that the kingdom would become secure. The reasoning was that if the homeland or base of the unknown people could be identified and destroyed, the security of the kingdom would be enhanced. They left and for many years nothing was heard of them. Uduma Ezema and his group were sent to find out what actually happened to Ihe and his family army. This was the beginning of an era. The Uduma16 Hoe in igbotistory Ofo-thechiowa, the people's seat of powerThe Exploits of Obom, Nama and Chiowa 77 Ezema family army found that the Ihe people had established a settlement which they called “Ihenta” and settled down to the comforts of a vast land mass, compromised with their neighbours and forgot all about their mission and the security of the Ibeku Kingdom, Disappointed at this, Uduma Ezema ordered his army to deal ruthlessly with the Ihe people. But his lieutenants persuaded him to rescind the order and allow the Ihe people to"move out” of Ihenta. Accordingly, they leftIhenta under the leadership of Chiowa and settled at a place called Ogige The, Tt was the movement of the Ihe people that brought Chiowa into prominence. The people today are called Thechiowa in honour of Chiowa who was instrumental to the survival of Ihe people in their time of need. Ihenta still exists as one of the villages of Ohafia. An Ihechiowa oral tradition has it that the people left Ohafia voluntarily even before the arrival of Uduma Ezema because of water scarcity. At Ogige Ihe, the people split into two major groups, one under Ikwun and the other under Eleoha, There are several stories about the origin of Eleoha: a. thatthe founder of Ihe had many sons one of them being a wild one called Eleoha; b. thatthe Ikwun were hunting one day and found a man and a woman in the bush that they did not kill but named after the animal they had killed that day (Ele oha); c. that Eleoha migrated from Ohafia separately from Ikwun. It is therefore beyond doubt that the people of Ihechiowa moved to their present place of abode from Ohafia, Over time, the population of Ihechiowa has grown enormously and today the community is rated among the important communities in Abia State. They are also very proud of their membership of the Ibeku Ancestral Kingdom78__Ibeku in Igbo History In fact, one of their great sons, late Senator Ufere Torty is credited with being the first person to attempt to unite the peoples of Ibeku Ancestral Kingdom but was cut short by death.The Exploits of Obom, Nama and Chiowa 79 REFERENCES 1. _ Intelligence Report on Ututu Clan. Native Administration (NA) File No. ARODW 15/1/1 (1934). 2. Kalu, S. O. (Eze), Interview. 3, Isichei, E., A History of the Igbo People. The Macmillan Press Ltd. (1976), p. 62.Chapter Eight LINKS OF IBEKU WITH OTHER GROUPS WITHIN AND BEYOND OLOKORO Tbeku and Olokoro have always regarded themselves as brothers for a number of reasons. First and foremost, a significant part of Olokoro namely Okwu, Avonkwu, Umuajata, Itu and Agbama trace their ancestry to Ibeku. Okwu traces its lineage to Okwuta Ibeku, Umuajata to Ajata Ibeku, Itu to Itumbauzo and Avonkwu to Avonkwu Ibeku. Secondly, Ibeku and Olokoro have always been together and fought on the same side. During the Aro Expedition, British troops from Owerri had to pass through Umuahia on their outward and return trips. In one of their outward * journeys, the troops looted goats, fowls and yams belonging to Olokoro and Ibeku people. As Asiegbu’ records: .nthe Olokoro and Ibeku people and their chiefs saw small convoys and units of troops returning from Arochukwu at the conclusion of the campaigns. They alerted their people and all the surrounding villages to oppose the ‘white intruders’ and their soldiers. On the return trip, the excesses of the troops were worse than the previous one. At Lodu Ibeku, the soldiers got hold of a young unmarried Olokoro girl on her way to Ahiacke Ibeku market and raped her. Giving vent to their feelings, Olokoro people, according to Asiegbu’, said, We had watched before in silence while these strange people looted our yam barns, our goats and fowls; we 80Links of Ibekst With Other Groups Within and Beyond 8182__ Ibeku in Igbo History cannot watch them again in silence as they have now tured to our wives and daughters to defile them against the laws of our land, War became inevitable. The British transit camp atLodu Tbeku was attacked resulting in the death of two government messengers. Even Dr Adam, a respected and friendly British medical officer was not spared from attack. The British hit back at Ibeku and Olokoro, accusing them of acts of hostility and cannibalism. In anticipation of a British reprisal, the Olokoro people, assisted by Ibeku and other neighbours, dug extensive trenches with pointed stakes across strategic positions, along the routes between Olokoro, Ndioru and Nnono towns, from which routes the British attack was expected. The first attack against Olokoro was in September 1902 and due to the fight put up by Olokoro, the British had to withdraw. The next month, a bigger force was brought in from Bende. They were helped by people from Ndioru and Nnono who showed the British unguarded routes to Olokoro. One of the commanders of the British forces acknowledged that, “Without the assistance from Ndioru and Nnono people who acted as spies and guides?, the British forces would have suffered heavy casualties and disasters as a result of the expertly executed trenches.” Eventually and around the middle of December 1902, the Olokoro people gave up their resistance. Due to the role played by Chief Nwakire of Umuajata Olokoro, the war is sometimes referred to locally as Ogu Nwakire. Nwakire, a prominent chief in Olokoro, not only operated as a gun merchant but was involved in procuring, and repairing guns for his people. He and Chief Eze Erighiji of Ibeku also featured in the killing of the two government messengers mentioned earlier.Links of feck With Otter Groups Wit ABIRIBA Although the Abiriba people trace their history‘ to ‘Agunaguna sub-tribe of Ekoi group, how they left their land, Ena-uda, under the leadership of Nnachi Oken is not explained. While settling at their present site, the royal group _moved to a part of Umueso village called Amelunta. Now, ‘Amelunta is definitely (in) Abam and itis stated° that, “The compounds that make up Amelunta are Ndi Ekpe, the main royal compound, Ndi Ezema and Ndi Mbacku, the last compound presumably Ndi Ibeku.” ‘The explanation now given is that in their wanderings, the Abiriba people eventually made up their mind to settle at their present site. Unfortunately, the place was occupied by the Nkporo people whom, at first, the Abiriba could not dislodge. They appealed to Abam, Ohafia and Ibeku warriors to assist them, With this reinforcement and following a fierce battle, the Nkporo people were dislodged. The havoc and destruction caused a lot of wailing for several days at the Orie market which was renamed Orie Akwa, a name it still bears. Before the combined Ibeku forces undertook to fight, they extracted an undertaking from Abiriba that the rulership in Abiriba would only be vested in those Ibeku people who chose to settle in Abiriba. Consequently, it is from these families or their offshoot that the ruler of Abiriba, that is, the Enaclioken will come from. The families remember and treasure this fact and whenever they assemble, they do not forget to greet themselves thus, “Alii Ibekw” and the others respond “Had”. ind Beyond 83 ARO The Aro have certainly carved a niche for themselves in Igbo history bearing in mind the importance that was attached to the Aro oracle and the trading network they established throughout Igboland. That there is some link with Ibeku should therefore not come as a surprise. Ibeku oral tradition84 _Ibekuin Igbo History _ ee at Oruo indicating the burial spot of an Edda general’s son killed by an Aro soldierLintks of Ibeku With Other Groups Within and Beyond _85 has it that when the Aro were battling their non-Igbo neighbours and the battle became fierce, they requested the people of Edda, Ohafia, Abam and Ibeku for assistance. The combined forces were able to overcome the enemy in the final battle which was fought at a place called Oruo in Arochukwu. However, justas the victory celebration started, it was realised that the son of an Edda general who led the combined forces, had been killed by an Aro soldier. The “ general was so enraged that he gave orders that every Aro man around should be killed. The Aro, sensing the calamity that would result, pleaded with the general and offered him the Aro leadership (Eze Aro) instead of slaughtering them. ‘The proposal was found acceptable to the general as a compensation for the loss of his son. From then on, Edda took over the ruling house of Aro Kingdom. To commemorate the event, an Ofo tree was planted at the spot where the general's son was killed and the palace of Eze Aro transferred to Oruo, the scene of the memorable incident. OROFIA, ABAGANA Abagana was originally known as Mbagana (no town can pass through it) until the Europeans came. It was made up of conglomeration of towns, each with its own culture, leader and political organisation brought together by a common interest ~ Duriukofia. Oral information obtained from Abagana said that those towns that made up the then Mbagana were nine: Umudunu, Orofia, Adaghe, Akpu, Uruokpala, Amanye, Uruagbiligba, Akpuche and Uru. Due to exigencies of war, Akpuche and Uruagbiligba were absorbed by bigger towns and they became extinct. However, Umudunt and Orofia, due to expansion, had to break up into two each: Enuora Umudunu and Adagbe Umudunu while Orofia broke up into Enuora Orofia and Adagbe Orofia. According to Austin Ezenwa, Igwe Agbalanze, Udene- gba Ona and Igwe Abagana,” The villages that make up86 __tbekw in Igbo History Abagana came from different places with their distinct history and migrated into Abagana from time immemorial. The villages maintained their original names which existed before the coming of the Europeans. According to him, “Umudunu migrated from Umudioka valley led by one Duru (a great hunter and migrant labourer). According to history, the first settlers, Uruokpala, migrated from Isuochi while Orofia migrated from Ohafia in the present Abia State led by one Chime who won the land he occupied by conquest. Adagbe migrated from Nimo and Eriowelle; Akpu migrated from four distinct places; Amanye migrated from Awkuzu, Nteje, Ifite-Duru, and; Uru migrated from Ogidi. The two extinct villages Akpuche and Uruagbilugba came from Isuochi Abagana, as presently composed, could be regarded as a mini federation which has only one Igwe (king). Chime who founded Orofia Abagana as earlier said, was a merchant adventurer and a soldier statesman who came from Ohafia in Abia State in search of slaves, Ivory and other items of merchandise. Chime and his men passed through several villages and came to Abagana where he found a suitable site for his business. He settled down at a place known as Ofe-Ogbo. From there, he explored the hinterland and founded Orofia outposts in places like Amawbia, Enugwu- ukwu, Nimo, Abateghete, Ogidi, Ukpo Ogbunike, Ezi- owelle, Ora-ukwu up to Ora Ifite. According to Ezenwa, Orofia communities in these places still exist and are vibrant. After founding these outposts, Chime came down and settled in Abagana on a promontory. He and his army engaged in so many inter- community wars and trading. Chime had two sons and a daughter. The first son was called Dachi while the second was known as Dikeudum, Chime’s daughter was named Impi. He gave out portions of land for his soldiers and guards to farm, command and administer. Such places wereof lbeku With Other Groups Within and Beyond 87 Oregbo, Akwa and Nduke; of all these, only Akwa exists till date but now known as Uruakwa Abagana. The first son of Chime, Nwachime had three sons; Naja, Onyeamon and Defokwu. The present Igwe of Abagana, Igwe Austin Ezenwa is a direct descendant of the first son of Chime, Naja. The genealogy is shown below: Chime Dai A Dikeudum 1 (ie Sa Naja Onyeanomm — Defokwu Enwelu Maduawi Nwufo Btiti Rulunye Ezeani Ezenwa Ifediche Figure 3; The genealogy of Chime Ezenwa further explained that the Igwe-ship in Abagana is rotational among the nine villages that make up Abagana, while the current Igwe is from Orofia, the next Igwe, according to the constitution, is expected to come from Umudunu/Uruokpala dynasty. There is no gain saying that Orofia Abagana is the same as Ohafia in Abia State and both are descendants of Ibeku.88_Ibekw in Igbo History Thu-ala Tbeku Ngwa Amaise shrineLinks of lek With Other Groups Within and Beyond 89 ‘THE EFIKS: THEIR ANCESTRAL RELATIONSHIP WITH. IBEKU KINGDOM ‘The testimony of Efik respondents, during the A.K. Hart Commission of Enquiry into the dispute over the obongship of Calabar, clearly shows that the Ibeku and the Efiks have ancestral relationship. According to Etubom Edidem Ekpenyong Oku', a respondent at the said commission of enquiry who later became the Obong of Calabar; ‘The Efiks who were originally called Eburutu, during the course of their migration, settled at Ututu, which is a part of the Ibeku Kingdom. The name, Eburutu, acquired ‘at Ututu is what the Efiks have been commonly known till this day. The Bfiks use this name in wartime or on ceremonial occasions by the trumpets and talking drums, According to him, the Efiks had a misunderstanding with the natives of Ututu who wanted them to worship their god. ‘The Efiks refused to worship the strange god and insisted on worshipping Abasi Ibom (God of the universe). Because of this controversy, the Efiks left Ututu for Umuahia Ibeku, the headquarters of the Ibeku ancestral kingdom. Testifying before the commission, Chief Offiong Abasi Ntiero Effiwat said, “The Efiks migrated from their original settlement and wandered to the South until they reached the banks of the Niger Delta, where they settled for some time. Thereafter, they began their journey through the forest and finally reached Umuahia Ibeku. Some of the immigrants remained behind to form Umuahia Ibeku. However, after many years of sojourn in Umuahia Ibeku, the Efiks again migrated, this time to different directions. Some of the Efiks settled at Itu-Mbauzor where the Efiks learnt the obon play. Ttu-Mbauzor language has basic linguistic similarities with Efik.90 __tbeku in Igbo History Anoral information obtained from the present Obong of Calabar, His Eminence, Edidem (Prof.) Nta Elijah Henshaw VI, treaty king, national ruler and grand patriarch of the Efik Kingdom, confirms that, “The Ffiks left their settlement in Ibekuland near whatis today called Afara in Umuahia Ibeku in the 13th Century to their present location.” Majority of the Efiks went further down to Enyong and Cross River and reached Mbiabo Edere while others went to Oku Iboku near Ikoroffiong. This group at Oku Iboku broke again and moved to Esuk Osu in Ibibioland. The Eburutus, as they were then called, had a misunderstanding with the Ibibios who nicknamed them “Efik” or oppressors. The Efiks then migrated to Ikpa Ene, an island on the Cross River, which is still known as Akani Edik Obio or Old Efik Creek Town. Information has it that out of the twelve tribes thatleft Umuahia Ibeku around 1305, only four tribes of Eburutu reached Uruan. They are Abayen, Usuk-Akpa, Enwang and Iboku. Other tribes have absorbed the other eight tribes of Enyong, Ugep, Ibeno, Akwunakwuna, Ito, Uqua, Eket and Oron. There are very many assertions to support this ancestral relationship between the Ibeku and the Efiks. Apart from customary affinity, which the two groups have, they show common natural features and similarities of culture and social life. The names of persons like Ukpong, Obasi, Akpan, Inyang and Udo are commonly used between the two groups. The two groups also commonly understand the names of household utensils like kom, efere, moi moi ikong, usani, etc. The social systems of the Efiks and the Tbeku are patriarchal. The oldest male of the ruling house was recognised as head of the clan and he decided on all matters affecting the clan in a council with the “free” members in attendance. The Ibeku and Efik have socio cultural affinity in their mode of dressing and social life.Links of Ibeku With Other Groups Within and Beyond _91 For example, the Ekpe, Okoriko, Mboko, Ofiong, Obon and Akg societies are common features. AMUZU UBAKALA, AMUZU AND UMEZALA (OLD UMUAHIA) AND OTHER GROUPS ‘There are a number of communities in Ubakala and Old Umuahia who trace their ancestry to Ibeku. Notable among them are Amuzu (Ubakala), Amuzuta (Old Umuahia) and Umezala both of which trace their roots to Ibeku. New communities with Ibeku connections have continued to be emerge in Abia, Anambra, Rivers, Cross Rivers and other states in Nigeria. The latest are the Amaoforo Ibeku in Ugwunnagbo local government area of Abia State, Mgboji and Abam Umuagbai in Rivers State and Ebon-Obon in Akwa Ibom State. EXTRATERRITORIAL DISPERSAL Human population dispersals from the Ibeku homeland transcended the borders of present day Nigeria to territories such as Equatorial Guinea, Cameroon, Gabon, Ivory Coast and as far away as South America and the Caribbeans, notably Haiti, just to mention a few. This genre of movement was generated by an external ferment, namely, the European and American trade in Africans. The trade started effectively in the 16th century and continued till about mid-19th century. ‘The Igbo were major participants in the trade, as purveyors and as victims. Hundreds of thousands of their men, women and children were carted away from their homeland during this period. For understandable reasons, very little is known, about the individual emigrants and their descendants in their new countries of abode. Some sources are of the opinion that there was a time when the Tbeku people controlled what is now called Eastern Nigeria. The influence of Ibeku at the time was such that92 __Ibeku in Igbo History wherever there was any serious threat to peace, a detachment of Ibeku warriors was sent to go there and restore peace. Such opinions cannot be far from the truth for various reasons, Firstly, the fact that Ibeku warriors marched from Isicke Tbeku to Opi-Nsukka undisturbed to confront and defeat an Igalla incursion into Igboland through the Nsukka axis speaks volumes. At least, it supports the belief that they are the “first born of Ibo” and therefore, had a duty to protect their father's territorial heritage. Secondly, the innumerable links that Ibeku had with most communities in the entire Eastern Nigeria is a pointer that they had the responsibility to garrison what they regarded as Igboland; their presence in places as far away as Okrika, Ohambele, Mbaise, Abagana, Ibiaku, Uruan, and even Calabar is indicative of a large territorial spread of the magnitude of any of the old Nigeria empires like Benin, and Oyo. Thirdly, wherever Ibeku people are found, they are the rulers, whether it is in Arochukwu, Abiriba, and even Calabar. The Efiks who control the Cross River are of Ibeku stock. Finally, in their book, Peoples aiid Empires of West Africa: West Africa in History 1000-1800, G.T. Stride and Caroline Ifeka observe that; A second factor of much more significance is that the Aro had cultural and ethnic links with sections of the Ibibio, Tbeku Ibo, the Akpa people of Cross River....According to G.L. Jones, the Aro used their links with the Ibeku Ibo of Umuahia area to penetrate south of Ndoki country... ‘These are clear indications that Tbeku was in absolute control of much, if not the entire territory, of what is now called Eastern Nigeria. There is, therefore, every reason to believe that like Oyo and Benin, Ibeku was really an empire. Considering the fact that their own sources indicate that theyLinks of lok With Other Groups Within aud Beyond 93 left Ibeku in 1305 after the reign of the 12th Obong, itis safe then to say that the Ibeku Empire flourished much earlier than the Oyo, Benin or even the El-kanem empires. One of the unique factors that made Ibeku kingdom powerful and which became its main source of.strength was the fact that the royal families were made up of warriors. They had thorough military upbringing such that detachments of warriors were commanded by princes. The stronger a detachment the higher the prince was rated. It was this culture of warrior princes that made it possible for some princes to be captured during the military confrontations between the Ibeku army and the early European invaders. Some of the captured warrior princes easily found themselves in the top echelons of society wherever they were taken. This explains the rise to eminence of royal warriors like Kaka Mba who, though captured as a war captive and taken to Gabon by the Europeans, quickly rose to become a prominent social leader and grandfather of Leo Mba, a one time president of Gabon. Itis noteworthy that this relationship could have been responsible for the assistance given to the Ibeku people and the recognition given to Biafra by the government and people of Gabon during the Nigeria-Biafra war (1967-1970). Their example also led to the recognition of Biafra by Ivory Coast, Haiti, Zambia and Tanzania.94 _Ibekw in Igbo History REFERENCES 1, Asiegbu, J.U.J., Nigeria and its British Invaders, 1851-1920. NOK Publishers International, Enugu (1984), p. 289. 2. Ibid. p. 292. 3. Ugwueje, E.A,, Ibeku: A Search for Consensus and Cooperation.” KAB Publicity, Umuahia (2001), p. 92. 4. Obasi, ME, Ebiriba Enuda, The Legendary March to History. Papirus Graphics Ltd., London (2003), p.8. 5. Ibid. p. 10. 6. Hart AK, “Report of Enquiry into the Dispute over the Obonship of Calabar.” Document No.17 of 1964. Government Printer, Enugu, Eastern Nigeria.Chapter Nine IBEKU INTERVENTION FORCES The consolidation of the kingdom and its subsequent territorial expansion would not have been possible but for its formidable army. Close reading of the dispersal of the various groups from the nuclear kingdom suggests that most of the groups were led by men of valour and that the move- ments from the homeland were thoughtfully planned and executed with uncommon resolve. A couple of examples would suffice in buttressing this contention. IBEKU NGWA AND IBEKU MBAISE The Ibeku army had cause to intervene in a war between the Ibibio groups who occupied the area from Isiala Ngwa to what we know today as Aba metropolis. The army was made up of the usual Ibeku warriors drawn from the powerful age grades who served as battalions, They were also accompanied by blacksmiths — the modern equivalent of army engineers. This was to ensure that the army was fully supplied, indicating the planning which preceded the military exploits. Inevery case, they made sure that weapons of war were readily available. This was supplied by the Amuzu blacksmiths. The Ibeku people discovered very early that apart from having well trained soldiers, they also needed superior military equipment. They established and encouraged villages such as Amuzukwu and: Amuzuoro which concentrated on the production of “military hardware”. A military expedition was always accompanied by the Amuzu people. This is evident in all the places where 9596 _tbekuin Igbo History the expeditionary forces eventually settled. Ibeku Ngwa is one good example. Because the Ibibio were proving too tough for the Ngwa people, a crack force of Ibeku warriors was sent to deal with the menace. After the war, those who chose not to return included soldiers and the “military engineers”, the Amuzu people. These two groups still live side-by-side today in the Osisioma Ngwa local government area of Abia state. In the case of Ibeku Mbaise, the story is similar, Descendants of regular soldiers who chose to settle still go by their Ibeku name while the smiths who kept the fighting soldiers regularly supplied, settled at Amuzu Mbaise. Today they constitute four autonomous communities of their own as against one autonomous community by the Ibeku warriors. This pattern of occupation by soldiers is replicated in Olokoro, Ubakala, Abam, Ohafia, Ututu and Edda, One would have thought that with the coming of the Europeans and their superior weaponry, the Amuzu people of the different Ibeku clans would become redundant but this did not exactly happen. They went on to modify their dane guns to become more lethal; some even improved on the guns to match the bullets of the European guns. Eventually, the Europeans crushed the armies of the Ibeku kingdom and imposed peace. The armies became almost extinct and the demand for guns, spears and arrows of the Amwuzu people virtually came to a halt. The once flourishing Amuzu villages and their bellows became almost moribund and the proud smiths had to find alternative avenues for their skills and products. Majority of them took to farming and trading, others adjusted to the production of farm implements such as hoes, knives and diggers. A proud Amuzu Ede Oballa Opi Nsukka man confirmed the change saying, “Now, we no longer produce military equipmentToeku Intervention Forces 97 i= Fe, sstbeku op ea ‘eat ge” BIBER canny, ‘Map showing the Disposition of Ibeku Descendants98 _Iheku in Igbo History like dane guns and matchets, we just produce farming implements, especially hoes and kitchen knives.” The colonial challenge was not confined to the Amuzu smiths Every Ibeku man has had to adjust his skills and efforts to meet the demands of the times. Theku Opi (Nsukka) “Once bitten, twice shy” is a popular adage. This was very true of ancient Tbeku people. Because of the Agia Nturi experience which profoundly shook the entire population, the Ibeku people decided never to take anything for granted. Accordingly, they resolved to subdue, early enough, hostile neighbouring clans or people before they could constitute a serious source of danger to their citizens. It was this policy of “prevention is cheaper than cure” that led to the Ukpom, Ngwa, Aboh Mbaise, Okorie Mbelugo, Uzuakoli and the Ozuitem conflicts. It was the same with the Opi (Nsukka) war which was also called “The Igala war’. Itall started when an intelligence report informed the leadership of the Ibeku kingdom that there were some people from the northern border of Nsukka who were plundering and terrorising the Nsukka people. The rampaging forces were said to be formidable and had made the Nsukka area their regular raiding ground for loot and plunder. Igala raids into Nsukka have been confirmed by many history sources. Isichei', for instance, refers to a certain Onoja Ogboni (of the late eighteenth or early nineteenth century Igala kingdom) and writes; ‘Onoja Ogboni was apparently a member of the Igala royal family who was compelled to leave Idda, being too fond of thinking and acting for himself, ... He was. strong and brave, and he thought he could go to heaven all by himself, so he built a ladder and climbed very high but he fell down to the earth again because he was not $0