ARO SOCIETY BETWEEN 1850 - 1902:
By Ben Ezumah

Aro was already at the zenith of its ascendancy and supremacy across the whole of the Igbo country by the middle of the nineteenth century. By this period most empires were either crumbling or had long crumbled. More as a result of the British colonial sinister agenda than any other reason. All over the old continent littered broken empires in the throes of their painful end - some licking the wounds of their bruised egos and battered state. The list is long: Kanem-Borno, Benin, Mali, Ashanti .. All heartlessly done in by the spiteful colonialist. Lagos had already been seen as a trading outpost and an important seaport. It was only as a matter of time before Calabar and some other trading towns such as Arochukwu were to be overrun and subdued.
Aro had by now established trading routes which ran from coast to coast literally. The main trading routes or what could be termed, the long trek - were in two parts: the Itu-Ibibio - land - Bonny axis and the Abam - Uzuakoli -Okigwe - Ajalli - Eha - Amufu axis. Aro society was homogenous to a large extent. This was evident in the language of the people, Igbo Aro, which was distinct - without any variety, pidgin or bastardized form. Even Aros in the diaspora, dislocated as it were from their roots struggled to present the language in its uncorrupted, standard form.
Their belief in a supreme being was evident in their entire life. Most activities revolved around the long juju, ibinu - ukpabi which had by now gained fame in terms of efficacy, advocacy and prediction. People came from far and near to seek its face, adjudication and justice. Most Aro merchants were naturally provided with its security, omu, as they traversed the whole of the Igbo country. People from other clans held the Aros in utter awe and the Aros themselves appropriated to no end the dignity which the dread and fame of the Ibinu-ukpabi accorded them. The influence of the long juju shrine, its fame and dread remained great so much so that up to this day, nearly a century after its totems were vandalized by the British expeditionists, conversations which bordered on the long juju were still done with utmost caution.
The formation of the modern Aro society became more evident at the beginning of the twentieth century. The old traditional system began to evolve into a new one as the effects of the white mans arrival in most African societies began to be felt. Civilizations are defined more or less by their epochs. Each civilization rises, flourishes and in consonance with all things in nature declines.

Aro society was highly organized and cohesively arranged. The Eze Aro as the sovereign authority ruled the land. He was assisted by the council of Elders known as the Okpankpo. The Okpankpo is powerful and remains the highest traditional court of justice in Aro. Up to 1902, limit of this review, Eze kanu Okoro Oke was the Eze Aro, he played noble roles in the formation of the modern Aro society.
The Ekpe society was very active and to a large extent complemented the services provided by the long juju. It had legislative powers as well as law enforcement especially at village or clan level. Also able bodied men, youths who were not necessarily members of the Ekpe society assisted in law enforcement and provision of security in times of crisis. There were also the Akpa soldiers who later emerged for the sole purpose of territorial security and war. The services of mercenaries from Abam were exploited at various occasions especially in the years preceding the expedition.
Aro society was a highly mobile one as people moved from place to place selling and buying. Aros were noted for their strong cultural and traditional outlook on life. It was not out of place to say that the average Aro man lived and breathed his culture. He was a proud man; cautious, principled, wise and diplomatic. Ntubiriko simply means diplomacy, Aro mans way of doing things; his perception and outlook on life. It is his quest and desire to understand the immensities of space and the labyrinthine complexities which life on earth presents. Meaning must always be found, balance of harmony achieved between the physical universe and the spiritual. This was the hallmark of the inner workings of the Aro mans mind at this period.
By 1900 Arochukwu was a major force, to the extent that the colonialists mistook it for a major political power base controlling the whole of the Igbo country and beyond. With a well established traditional authority, vibrant economy, agile workforce exploring new climes and new opportunities which a new feeling in the global economic order presented, Aro was strategically well positioned for a major spring to greatness. But tragic enough, how those potentials were dissipated both by internal and external forces should warrant the presentation of some thesis some other time and place. However, with the end to slavery, threat of imminent British invasion and Aros increasing defiance especially its opposition to British vital imperial interests, it was no surprise then that Aro was invaded in 1901.
Aro did not at any point in its history aspire to establish an empire. Even though it succeeded greatly in establishing colonies outside its principal base and domain, there was no attempt whatsoever to control those colonies politically. In other words, their establishment was indirectly done by various individuals pursuing social and commercial interests and nothing more. It would therefore amount to effusive exaggeration to regard Aro as an empire. Aro kingdom rather than empire, should be more appropriate going by the foregone postulations.

Aro Expedition Centenary Celebrations

Recently the Eze Aro of Arochukwu, His Majesty, Eze Vincent Ogbonnia Okoro inaugurated the 48 members Arochukwu Centenary Commission with mandate to plan, raise funds and organize the Centenary celebration of Arochukwu. Expedition by the British Armed Forces in the year 1902 by 2002. During the ceremony, the Aro monarch noted that the year 1902 was a turning point in the history of Arochukwu and observed that the attack on the peace loving citizens was unwarranted pointing out that it was carried out only for the selfish economic interest of the then British Empire. To be specific, by March, 2002, it would have been one hundred years since a British Military Expedition led by Officer Commanding Arc Field Forces, Ltd. Col. H.F. Montanaro invaded Arc with a force which consisted of A87 officers, 1,550 rank and files and 2100 carriers@. That action was part of a wider atrocious campaign by the British to subdue militarily and effectively colonize the disparate territories later to be known as Nigeria. Aro kingdom up to the close of the last century had emerged as a major regional power welding socio-political and economic influence over the rest of Igboland and Ibibio. It was against this back drop that the British erroneously believed that conquering the Aro held the master key to the Igbo hinterland. They were wrong; just as the entire exercise, one hundred years later stands condemnable. Nonetheless, our major concern at Aro News focuses on the fact that hundred years on since that hideous and unwarranted attack, Aro lay prostrate in all spheres - a cross-section of the people still remain in object poverty, social amenities are almost nonexistent or where they exist at all, are ramshackle, primitive and unreliable; business and commerce from which Aro made its name in the past are halfheartedly run today. Again, factories, cottage industries and strong businesses which secure sustainable development are virtually nonexistence. Farming and fishing are not carried out with zeal or done at a level as a to guarantee food security and stability. In view of the foregone postulations, it becomes imperative for Aro to re-establish the zeal, industry, diplomacy, creativity, enthusiasm, hard work and wisdom which made Aro a pass-ward and great people prior to the end of the last century and the beginning of this one. To this end, there is urgent need to shake off the monumental lethargy and inaction which have marked the post-expedition year robbing the kingdom and the entire people of their collective vision and desire for greatness. The centenary celebrations should not be one of empty cultural displays bereft of the true meaning and harsh realities of our time. Rather, it should be a time of great resurgence of Aro dynamism; revival in industry business, great learning and quest. We therefore call for the upgrading of Aro institutions; to this end, construction of a befitting palace for the Eze Aro throne has become inevitable if we are to deliver the palace from its fate for ages. A paramount throne as Aro=s must go with a certain high profile and radiance insured against basic needs and vagaries of modern life. Furthermore, the Long Juju grove should be made relevant to the times - such an ancestral landmark should become a major tourist attraction and sources of income. But this cannot be until the fetish secrecy, sickening foreboding and roundabout tales and gestures accompanying it, in spite of the assault by the Expedition forces has been removed, controlled and channeled towards the general socio-economic good. Aro News is glad to note that the Centenary Commission which has eminent Aro sons like Mazi Sam Ohuabunwa (Chairman - Finance Committee) and Engr. Mathias Okoro (Co-ordinator of all Committees) is sure footed to successfully contend with the challenges of their assignment. However, there is no doubt that for them to do a good job of the assignment they would required the support and co-operation of all Aros, both at home and in diaspora. On our part, for adequate news coverage of both the pre and post Centenary activities and, in particular, sustained information management that would guarantee the realization of the project ideals; the editors of Aro News have decided to place the Newsletter at the service of both the Commission and the Palace. Finally, that Aro was indeed great is an incontrovertible fact; yet that we had for nearly a century relished that greatness to a point of inertness, delusion and distraction is unassailable; that we need to pull ourselves up by our own bootstraps and begin, as a matter of utmost urgency, to face the challenges posed by the times through hard work, industry, collective vision and strength is imperative if we are not to lay waste another hundred years as we did the one just slipping by. We wish the esteemed Commission good luck in their generous assignment.

Revisiting the Aro Expedition of 1900 B 1902
Correspondent Report

AROCHUKWU is an enigma, has always been an enigma. Like the fabled seven blind men and their touch of the elephant, several interpretations have always been given of Arochukwu. Each underscored by the perception of the interpreter; his understanding, learning and persuasions. Yet Arochukwu remains what it is to so many people, ironically including some of its indigenes - an enigma.
Many books and articles have been written on how Europe and America underdeveloped Africa; Cabral, Chinweizu, Afigbo, Dike, Dambudzu, Albert Camus and several others have in various ways shown how Europe especially Britain interrupted African growth, destroyed its originality and essence, violated its spirituality and killed its beauty.
No reparation is enough to repay the damage wrecked by slavery, colonialism and imperialism. For centuries the mindless plunder and pollution went on but certainly not unchallenged as consistently demonstrated by the Aros. It is then from this premise that one could begin to comprehend the events which preceded and eventually culminated in the most unwarranted, callous, endless and brutal military assault by the British at the turn of this century on a people whose primary interest and occupation were commercial rather than political or military.
Aro expedition was part of the general agenda of the British to colonize Nigeria, according to Obaro Ikime. A...by the end of the nineteenth century most of the coastal parts of Southern Nigeria had fallen to the British@.
The popularity of the Aros by 1870s was awesome, according to Obaro Ikime@ ...of the Igbo and Ibibio groups, the most famous was the Aro group@.

Popularity which stemmed from their dynamism, forthrightness, quest and frontier spirit G.T. Stride et al sumps up the Aros business prowess in 19th century thus: AAlthough the Aro trading system appears to have emerged later than that of Nri-Awka, Aro people seem to have accumulated wealth quite rapidly. Once middlemen had obtained enough capital from their training and religious activities, some of them engaged in other enterprises which existed Aro influence yet again. Some Aros settled down at key villages on trading routes. These new settlements became politically Aro contacts with the local population through inter-marriage. Aro settlers also booked orders from local people who wanted commercial goods or religious services, and passed them on to itinerant traders from Arochukwu. Such new settlements as Ujalli and Ndizorgu helped to increase and strengthen the Aro trading network. If a local man needed a loan, an Aro settler would arrange for, it to be provided by one of his relative.@ ...Finally the Aro=s hold over trade between the coast and the hinterland became so strong that they virtually monopolized the supply of guns and shot in the interior (pp 354-355).
According to Obaro Ikime=s AThe British Military attack on the Aro did not take place until December 1901. The four years which preceded that date were, however, years of continued conflict between the British and the Aros. Having occupied the coastal states, the British began to push into he interior as from about 1896/ The Aros immediately began to organize to frustrate this push. The British were pushing in from two centers, the Cross River area and the Atlantic seaboard with Bonny, Opobo and Kalabari as bases.
The Aros ensured that they worked out peacefully or by force a system of alliances with various groups designed to obstruct British generation. Thus, in the Cross River zone they instigated the Ikwo, Ezza and Izzi clans to resist British penetration in 1898.. A military expedition sent into the area was not sufficiently powerful to break the resistance of these people who made no secret of the fact that they were acting as allies of the Aro.
In 1899, the British had a similar experience from the Bonny, Opobo and Kalabar end. The Aros forced the villages north of Kzumni river to resist British advance. British political officers were told by information that left to themselves some of these village sleek Ihafu, Elete, Amafo and so on would have been prepared to deal with the British, but that the Aros had warned all and sundry that any group who cooperated with the British would receive severe punishment when they, the Aros, had inflicted a cursing defeat on the British.
Further into the hinterland, the Aros carried out various acts of terrorism, attacking villages... The aim behind these attacks was not mere lust for blood but a demonstration that the Aro would not tolerate the British attempt to upset the old trading system and that any group that toyed with the idea of receiving the British must regard itself as an enemy of the Aros.
Aro fears about future prospects for their trade was both brought about only by the attack on their middleman rule in the hinterland. The fact that the long juju served as a curt of appeal for many groups even outside Igbo and Ibibio countries played an important part in promoting the trade of the Aros. As agents of the long juju people were not only afraid to lay hands on them, but went out of their way to court their friendship. This was good for Aro trade.
Now, however the British had started establishing native courts in the areas which they had occupied. British political officers as well as missionaries preached against the age-old judicial and other institutions of the Nigerian peoples. British occupation would thus mean not only loss of middleman position in the interior enjoyed by the Aros, it would also ultimately remove that supernatural sanction which did so much to promote Aro trade. The Aros thus had yet another reason opposing the extension of British influence.

In a sense the British misunderstood the reason for Aro hostility. They assumed, wrongly, that the Aros were the political leaders of the Igbo and Ibibio and that their hostility stemmed from their unreadiness to yield that leadership to the British.
Consequently, the British were satisfied that once they had been able to overcome the Aros there would be no further resistance and that the entire hinterland of the eastern delta would be theirs for the taking. Partly because of this misconception and partly because Aro activities in the period 1898-1901 had shown them to be inveterate enemies of the British. Sir Ralph Moor, the head of the British administration, made elaborate preparations of the Aro expedition. He would have liked to act earlier than he did but was prevented from doing so by the fact that Nigeria had to contribute troops to the British war against Asante which did not end till early in 1901.
The force which was ultimately got together was placed under the command of Lt. Col. H.F. Montanaro pompously entitled Officer Commanding Aro Field Forces! The force consisted of 87 officers, 1,550 ranks and file and 21000 carriers. There were four columns taking off from Oguta, Akwete, Unwana and Itu. Political officers as well as medical doctors were attached to teach column. The Commanding Officers obviously thinking that this was a major war issued detailed directives to the sectional commanders.
Ralph Moor briefed the political officers as to how to win the people over. At the same time he made it clear that political officers were not to interfere with the soldiers when the latter came across any hostile towns. Hostile towns were defined as those whose inhabitants resisted the troops going through their towns or which evacuated their people on the approach of the British. Moor anticipated very tough opposition and the Aro expedition was conceived of as one-off the grandest the British would undertake in Nigeria.
The officers were to stick to their orders. No radical departure from the plan was to be made without consulting the consul-general himself.
While the British were thus busy writing memoranda and issuing directives, the Aro struck .In a raid against the town of Oggegu., the British reported the Aro killed 400 people. Obegu was a government center with a rest house which the Aro burnt down. Some stores had also been kept there for the soldiers, the Aros destroyed these too. Undoubtedly, then the Aro knew that an attack was under way and they thought they might as least make one themselves on a pro-British town. This action however had the effect of preventing any further delays and the British forces set out on 28th November 1901.
The actual expectation turned out to be an anti-climax. Although the reports speak of the great resistance put up by the Aro, there really was not much fighting. Aroland is savannah country. The people had no chance in such country against rifles and the maxim gun.
Most villages were abandoned before the British arrived. Those who stayed behind were sensible enough to surrender. The only worthwhile action was perhaps the blowing up of the shrine of the long juju with Montanaro himself leading the operation. The expedition was soon over. The aros had been overthrown and the British could begin only to spread their influence into Igbo and Ibibio country.
The fall of the Aro did not mean, as the British had hoped, the fall of the other groups. However it taught other groups that the might of the British was irresistible even though a few groups still challenged that might even after the Aro experience.

There can thus be no questioning of the fact that the fall of the Aro was a major break through in the British conquest of the hinterland of Southern Nigeria. It should be clear from all that has been said that the Aro attitude to the British was determined by their desire to preserve the old socio-political and economic arrangement in that part of Nigeria. The destruction of these arrangement was however in the logic of the British imperial thrust. The conflict described above thus falls into focus.
In conclusion, that the Aros, going by the above accounts and postulations became a major economic and political power in Igboland and within the sub-region in the decades preceding he end of the last century and he early part of this one is a matter of historical importance and focus.
That they eventually resisted the incursion perhaps much more than any other group in Nigeria is not in doubt. These key issues therefore, will forever remain the basis of Aro strength and pride in modern Nigeria.
Bibliography
Obaro Ikime - The Fall of Nigeria; The British Conquest; The Fall of Aro Heinemann 1977 (pp 164-168).
Ibid p161
Stride G.T. and C. Ifeka; People and Empires of West Africa: West Africa in History 1000-8000 Nelson (1971 (pp354-355

SERIES ON THE All Aro National Conference

Building On the Debris of a Great Past
Inside Story of the 1st All Aro National Conference

A Review by Mazi Azubike Okoro

PERHAPS, the great Political Sociologist, Franz Fanon must have had societies like Arochukwu in mind when he authored his famous work - The Wretched of the Earth. While assessing the enlightenment role of societies in the total emancipation of their people, he noted that every generation must out of relative obscurity discover its mission, fulfil it or deny it. The reality in the above statement started manifesting itself among the Aro few years back when calls for a return to its great past was mooted. These calls and the spirit of renaissance it engendered culminated in the event of November 22 - 24, 1996 when sons and daughters of the ancient Arochukwu kingdom, both at home and in diaspora, assembled at Ibom Hall, Arochukwu for what was the 1st All Aro National Conference. It was that very conference whose theme was Re-Integrating the Aros that set the stage for the numerous other developments and the 2nd conference now being held.
Building on the Debris of a Great Past, a 51-page work published by Fourth Dimension Publishing Co. Ltd and edited by Okoro Ijeoma is a first hand written account of the proceedings of the maiden conference. The conference had two objectives namely:- To get the Aros together wherever they may be domiciled to articulate cultural, historical and socio-economic development strategies and; to establish a permanent institution that will work towards aggregating the resources available to the Aros where ever they may live and optimizing these resources to project and protect the interest of the Aros pan Nigeria. Eminent Aro scholars and intellectuals presented and discussed papers on the history and culture as well as development imperatives of the Arochukwu kingdom.
IN the Forward written by Mazi Sam I Ohuabunwa who was the secretary of the Organizing Committee, he traced the genesis of the conference to the ideas and issues that were highlighted during the launching of WHO IS WHO in Aro Okeigbo. There were calls by eminent Aro intellectuals led by Professor Green Nwankwo of Aro Ndizuogu for all people of Aro descent to organize a forum for addressing unique issues which affect them as a common group. Nzuko Arochukwu, according to him, heeded to the call in 1995 immediately after the peaceful resolution of the then tussle in Eze Aro stool, thereby instituted committees and sub-committees that successfully planned and organized the conference. The conference it self, in his assessment, was a modest success and it sent ripples across the world; thus inspired the formation of All Aro USA and similar organizations in UK and other places.
The author of the book, Dr Okoro Ijeoma who was the Chairman of the conference Organizing Committee noted in the Preface that the staging of the conference was borne out of the desire by some Aro people to find a common platform for discussing the problems and issues facing Arochukwu and Aro communities scattered all over parts of southeastern Nigeria and beyond. In the past 50 years or so, according to him, a combination of forces of geography, politics and economics have tended to make the contacts between the Aro in diaspora and in Arochukwu less frequent. But a central element binding the Aro together where ever they are remains the Aro heritage - the way they think and see themselves and look at things as well as the way people see them. The conference therefore, was an opportunity which enabled them to share their values and experiences and use it in building Arochukwu community and even the Nigerian nation.
The then President-General of Nzuko Arochukwu, Elder U K Udonsi in his moving welcome address titled A Call to Unity recalled again the ideas that facilitated the conference, the roles played by some organizations like Ezienyi club and personalities such as Rev. Canon A E D Mgbemene and Professor Green Nwankwo. According to him, it was a program of Nzuko Arochukwu and a platform for the coming together of all the Aro to Know ourselves, our roots and discuss our common problems including the growth of our ancestral home.

Elder Udonsi subsequently traced the history of Aros as distant traders which led to the establishment of colonies and trading posts outside Arochukwu. Even though the Aro people are characterized by migration, settlement and sojourning outside Arochukwu, the center of Aro empire and influence was and still remains Arochukwu, a great metropolis of historical repute. Infrequent contacts between Aros at home and those outside Arochukwu continued to a point when some Aro settlements outside Arochukwu completely lost their identity. A time for change, according to him, had come and Aros must come together to determine their own destiny. The intention of Mazi Udonsi, it seemed, was to create conditions that would sufficiently agitate the minds and rekindle the spirit of oneness such that the conference delegates would be fully determined to return Aro to its past glory and restore the dignity of the Aro man.
A Goodly Heritage was the title of the opening address by Rev. Canon A E D Mgbemene who chaired the first conference session. In what sounded more like a lengthy sermon for which some men of God like him are known, he observed that a community truly seeking a level of development that balances the material and the spiritual is on the way to the ideal of God=s kingdom that we long for in the world. The conference, according to him, represented consciousness about oneness between Aros at home and those outside the home land. There was frequent contact amongst both groups until the end of the 19th century during the period of Aro ascendancy before the period of British invasion of 1901-1902. Subsequent British administrative policies emasculated the Aro and their influence began to wane steadily. In the words of Rev. Mgbemene, in a community where the Aro was a master, he began now to be looked upon as a right less stranger. Aros, he maintained, also contributed to a large extent to the problems which exacerbated the distinction between Aro ulo and Aro uzo. A graphic account of how cordial the relationship was in the past was given. The conference, according to him, provided the much needed hope that eventually Aros in different abodes would discover their common origin.
Like the ancient Hebrew who went to Canaan, he noted, our forefathers arrived Aro land and guided by the inscrutable hand of benign fate, they planted their feet. After centuries of existence, they left for us a goodly territorial and cultural heritage. In three major areas, they proved themselves to be masters of affairs and showed prowess that marked them out as a unique people with a strong sense of mission - religion via their great oracle (Ibiniukpabi), long distance trade and diplomacy. In view of the above therefore, the conference unfolded a new vista to usher us confidently as a people of one destiny into the new millennium. Finally, Rev. Mgbemene charged delegates to put on like our great forebears, but in better way, Athe garment of unity, solidarity and accommodability. This will broaden our outlook to receive with warm embrace all Aros irrespective of wherever domiciled, status or dialect. The end result would be greatness as it will afford us the opportunity to stand on the debris of the past to search out the buried groundwork of our history and create new glories on the nearly forgotten foundations.
THE Evolution of the Arochukwu kingdom was addressed in chapter 3. Authored by the great Aro historian, Dr Okoro Ijeoma, he started by proffering arguments to prove whether Aro kingdom or state existed or not before the British invasion of 1902. This, according to him, has generated controversy among scholars. Quoting extensively from the works of eminent scholars like K O Dike, F I Ekejiuba (Mrs), A E Afigbo, David Northrup, etc he concluded that the Aro appeared to have established a state or kingdom which provided a conducive environment within Arochukwu. They also helped in other communities to work for an enabling environment for trade and commerce to thrive. According to Dr Ijeoma, it was this state of affair that made several Igbo communities to refer to Aros as ABeke Mbu@ ie. the ruling group they knew before the coming of the Whiteman. But the Aro do not seem to have been interested in acquiring an empire of a political nature but were contented with traveling from their state or settlement to do business with other communities on agreed terms.

On the evolution of the Aro kingdom, Dr Ijeoma averred that just like the history of early beginnings of Africa, the history of the Aro people is surrounded by myths and legends. More over, the Aro case appeared to have been also complicated by the picture painted by the British about the Aro early in the colonial period. According to him, one theory claim that the founding fathers of the Aro came from outside Igbo land. This theory tended to establish a link with the Jews or other people of the middle East. Superior intelligence and attributes for state formation were claimed to be possessed by the people. However, Dr Ijeoma noted that no serious historian or even Anthropologist can today attach any substance to the claim.
Furthermore, he indicated that a clearer account could be gleaned from the various traditions of the people. One has it that Nna Uru who is said to have founded Arochukwu came into the Aro territory on a journey he started with Aro neighbors - Ututu, Ohafia, etc. He settled on the present day Obinkita village. Nna Uru married two wives - one Igbo and the other Ibibio. The Igbo lady had two children - Agwu and Kakakpo. The Ibibio lady also had two children. Nnachi, a medicine man from Amasiri in Afikpo was secured as a friend and also for his services and through him (Nnachi) Akpa warriors from Akamkpa were invited to assist in a war against Ibibio neighbors. Osim Nnaubi and Akuma his younger brother who led the military contingent and their followers (Osim died at war) settled at Aro after the war and as a price for winning the war received the headship of Aro. The three are the descendants of present day Okennachi, Eze Eze Agwu and Ibom Isii. Dr Ijeoma observed the problem of putting dates on these events but suggested that evidence tended to support the fact that the Aro state was established before the 17th century. Having firmly established themselves, they fashioned institutions that facilitated the development of enduring polity. The Otusi, Okpankpo, Ogos, Ibinuikpabi, Ekpe, etc were established. While they devoted their talents and energies to trading ventures, they relied on their neighbors for food supply.
Dr Ijeoma suggested that the evolution and development of the Aro kingdom appear to have derived from the political sagacity of the founding fathers who struck an enduring compromise and administrative arrangement after defeating the Ibibio. This process was greatly assisted by the activity and impact of the Aro oracle, the Ekpe society, the trading network and the resultant settlements, among other factors. Of particular importance also is the fact that the head of each Otusi segment is made to have a sense of belonging by sharing fully at the center.
IF politics is defined as the science and art of government, then the Aro were there long before the Europeans touched the coast of west Africa. Those were the starting words of chapter 4 titled The Aro in Politics by Mazi S O Onwukwe. What the Europeans did, according to him, was to halt the Arochukwu political progress. He argued that long before the arrival of Europeans, Aros had established a kingdom with Eze Aro as head and 19 villages (Ogos) each having an Eze. The Aro oracle, Ibinuikpabi with agents all over eastern Nigeria served the needs of the population. To consolidate and maintain peace among hostile communities, the services of warriors from Ohafia and Abam were readily available. When the Whiteman decided to buy slaves, the Aros exploited the opportunity using their well established colonies. The abolition of slave trade, the partition of Africa ie. era of colonialism and opposition by Aros to the opening of the hinterland led to the Aro-Anglo war of 1901-1902.

The British, according to Mazi Onwukwe, mounted intensive propaganda and discredited the Aro. Aro dominance therefore, came to a sad end. Eze Kanu Okoro and others who resisted the British were arrested, some were executed while others were banished to Calabar. He identified the period between 1902 and 1914 as an interregnum until the young boy, Kanu Okoro came to the throne in 1914. The white man were later to establish churches and schools. The growth of western education produced leaders some of whom fought for Nigerian independence. Mazi Mbonu Ojike, Dr Alvan Ikoku and others played leading roles. After the civil war, Aros accepted their fate just like others. They lost heavily through abandoned property policy. But some Aro sons tried to redeem the past fame of the people. Dr Nwakanma Okoro rose to the top of political party leadership, contested election, etc. Mazi Onwukwe maintained that Aros must invest heavily in education. They must enter the 21st century united, peaceful and determined to make the century the industrial century of Arochukwu.
CHAPTER 5 of the book titled The use of Culture as an Instrument of Social Development: The Aro perspective was authored by Professor Anezi N Okoro. After defining culture in its short and broad forms, he proceeded to mention some of its attributes - dynamic, progressive, etc. The Aros of the past believed and acted in ways different from what obtains today because things are constantly changing. According to him, of all peoples created by God, two nations called themselves A children of God. These were the Jews and the Aro. It is their abiding faith in God that sustained them through various troubles, hatred, punishment and persecution by those who hated them or ruled them. Since it is not easy for a people to call themselves children of God (God=s commandment forbids using His name in vain) they Aro had to contend with the burden that went with the glory. They must therefore, conduct themselves in ways becoming of children of God.
Being great travelers and traders, their famous proverb - Ako Bu Ije (wisdom guides the traveler) is vigorously adhered to. Professor Okoro noted that Aro culture is based on ideas, beliefs, techniques borrowed from other people and adapted to suit them, etc. This culture constituted the engine that drove the Aro civilization and development. It has several pillars viz. Ibinuikpabi oracle, Eze Aro institution, network of trading posts, strong military wing (Abam and Ohafia warriors), early artisans such as carvers, gun-smiths, artists, musicians, etc. The Trans-Atlantic trade did not make Arochukwu, Professor Okoro asserted. Rather, with their already well established trading networks, the Aros exploited it to an advantage. The abolition of the trade later as dictated by imperial economic interests, the partition of Africa and forcible colonization ignited Aro resentment which the British crushed in 1902. One hundred years after, what did the British succeed in destroying, Professor Okoro asked. Apart from the trading system that collapsed, other pillars of Aro culture are still in-tact, he maintained. Also, what the Aros suffered can not be compared, according to him, with what Jews suffered and continue to suffer. Yet they refuse to die out or collapse. But what were the foundations of the success achieved by the Jews?. The author opined that the success of the Jews had not relied on numerical strength or in trumpeting their past or in speaking too loudly. It was built on their abiding faith in God whose children they believe they are, on education and knowledge, industry and wealth.
IN the first part of his contribution titled - The Aro in the 21st century contained in chapter 6, Professor U Oji Umozurike took time to clearly delineate the theme of the paper. In trying to define one=s area of concern, he tends to exclude certain areas that could be connected or limit himself to what is of immediate interest to him, he noted. In the 21st century, Aro will essentially remain Aro - those who will be alive will continue to live in Aro territory, events will go on as usual etc, he observed.

On the second part of the paper which dealt with pre-colonial Aro people, he noted the glorious past of the Aro as buttressed by accounts of historians. Names of some prominent Aros in the past who were part of the cream of pre-colonial, colonial and post-colonial era were given. They included Mazi Kanu Oji (late Eze Aro), Mazi Okereke Ojiugwo, Mazi Anicho Okoro of Nde Akweke, Mazi Izuogu, etc. In simple terms, the Aro were the touch bearers of civilization in Eastern Nigeria. This was however, shattered by the British invasion in the colonial and post-colonial era. Then came the civil war and the set back suffered by the Aro. The 8 years of Eze Aro tussle did not help matters either. However, all hope is not lost as the author indicated. According to him, with in-roads made in almost all spheres of life, an educated and enlightened traditional authority, the Aro are now set to blossom again in the 21st century.
Under the sub-theme, Indicators of the 21st Century, Professor Umozurike asserted that man=s progress no matter how constrained by set-backs is irreversible. Science and

2ND All Aro National Conference

IZUOGU 2000
Aros Set Agenda For 21st Century ... Swear Oath of Unity!

By Mazi Azubike Okoro

The entire Aro-Ndizuogu community and other towns in the precinct of this great settlement came alive on March 10?12, 2000. During this period, Aros at home and in diaspora gathered for what was an epoch making event - the 2nd All-Aro National Conference. Being the second of such conference after the first which took place in Arochukwu in 1996, arrangements and logistics were perfected by the organizers thereby ensuring a more successful event. Apart from the Organizing Committee and principal officers of Nzuko Aro, other eminent Aro sons who were assigned to some of the numerous committees worked relentlessly and facilitated the conference greatly. Eminent Aro sons and daughters particularly those in the numerous Aro settlements in states such as Imo, Anambra, Rivers, Enugu etc saw the conference as a good opportunity to re?enact their common descent and origin with other Aros living at the ancestral home ? Arochukwu in Abia State. It would be recalled that the conference Organizing Committee had taken a decision on rotating the venues of the conference as a way of sensitizing and reviving the interest of Aros residing in other communities outside Arochukwu. Ndi-Izuogu being one of the largest Aro settlement outside Arochukwu had the honour to host the conference first before others.
Proceedings at Izuogu 2000 which was the conference code name commenced early on March 10, 2000 with the arrival and registration of participants at the Plaza Hotel venue of the event. The organization was done neatly such that whereas some people were in-charge of registering participants, others sorted out their accommodation needs while others took charge of numerous other needs of the people. The registration desk was actively manned by members of the Local Organizing Committee assisted by members of Ezienyi Club who also donated some of the conference materials. In the afternoon of that same March 10th, 2000 a meeting of the Local Organizing Committee (LOC) and the National Planning Committee was held to fine tune final strategies. There after, both groups paid courtesy call on some traditional rulers of the community. The natural fathers poured blessings on the visitors and prayed fervently for a successful ceremony. On that same night participants who had arrived were entertained at a grand reception at Oke Ugo House, Ndi Akane Uno residence of Dr. C. Obioha. Cultural shows and other side attractions also displayed some uncommon skills to the admiration of the people.

Events scheduled for March 11, 2000 commenced early with Professor Chukwuemeka Ike, presiding over the first session. Welcome address was delivered by Dr. C.N. Obioha?chairman LOC, while Dr. Okoro Ijeoma who was the Conference Chairman gave a short talk entitled A 2nd All-AroNational Conference: Mastering the momentum@. After that a goodwill message was given by a representative of the traditional rulers of Aro Ndizuogu after which His Majesty, Mazi Vincent Ogbonnaya Okoro, Eze Aro VIII delivered the formal opening address. Also, a key note address was given by the President ? General, Nzuko Arochukwu, Mazi Sam Ohuabunwa. Two Papers were delivered in the first session namely:-
(a) Heroes of our recent past: Standard Bearers from Aro Ndizuogu by Prof. O. C. Nwana.
(b) Heroes of our recent past: The Footprints in the Diaspora by Rev. A.E.D. Mgbemena.
The afternoon session which was next was chaired by Prof. Green Nwakwo and two other papers were delivered as follows:?
(a) Heroes of our recent past: Chips of the Old Block ? Umuchukwu..... by elder Isaac O. Onoh.
(b) Heroes of our recent past: linking the Future by Mazi Sam Ohuabunwa.
All the papers were discussed by syndicate groups before a session of open discussion by all the participants during which an agenda for Aros in the 21st Century was articulated. While some speakers emphasized aggregation of the resources of Aro wherever domiciled as a survival strategy in the new century, others called attention to the continued neglect of the role of Ibiniukpabi as a rallying point for Aros in various abodes. Furthermore, Aros who came from distant settlements outside the ancestral home spoke of the need for an institution which will be kept alive continuously to establish and sustain links with Aros at home and those in diaspora.
The immense gains to be derived from that common bond of awareness and unity was greatly emphasized. In charting an agenda for Aro in the 21st Century, the socio?economic development of the ancient town was indicated as paramount issue. Also, the identification of the peculiar problems of Aro settlements in diaspora and assisting to solve them was equally noted. The Aro 2002 event i.e. the forthcoming anniversary of the centenary of Anglo?Aro war of 1901 was put in perspective as a grand rallying point where the sentiments generated during the conference will be crystallized.
At the end of the day=s event, Barrister G.C. Okeke of the House of Representatives who came from Aro settlement in Ihiala read a closing address while the LOC delivered a farewell address.
Finally, vote of thanks was proposed by a member of the Nzuko Aro, Women=s Wing before a closing prayer and dinner which was attended by most of the participants. Before the Conference adjourned on March 12th, 2000, a thanksgiving service was held where prayers were offered for the well being and safe journey of all the participants.

With the theme: Heroes of our recent past: Role models for the 21st century, the 2nd All Aro National Conference has once more called to mind the need for unity amongst Aros without which the efforts of their heroes past will be in vain. Aro sons and daughters who were present at Ndizuogu were confronted with the truism failing which the laudable achievements of the past will not be available to posterity. While speaking to Aro News on the objectives of the conference and the imperatives for Aro greatness, Mazi Sam Ohuabunwa opined that the aim is to make a better Arochukwu kingdom through self awareness of its sons and daughters. According to him, the conference was structured to enable present Aro sons and daughters truly examine the lives and activities of great Aros with a view to forge ahead with lessons drawn from their achievements and mistakes. Prior to and within the 20th century, lived great men of Aro descent who made landmarks in various field of human endeavors and whose prowess helped to put the name of Arochukwu kingdom on the map of the world, he noted. Regrettably however, despite the great efforts of these past heroes, Arochukwu kingdom is today undergoing traumatic developmental experience which imbalance the conference is now set to redress. The conference, according to Mazi Ohuabunwa, is specially chosen so as to enable Aros of today be .touched and so discover themselves anew. Finally, he noted that the greatness of Aro in the 21st century would have been assured with the establishment of a permanent institution that will work towards aggregating and taping from the resources available to them. In deed, they will be more relevant and functional in the 21st century by borrowing from the legacies of their past heroes.
Izuogu 2000, has come and gone but the memory lingers on. What with the rare show of love and hospitality by the Izuogu community, the great atmosphere created by the assemblage of great Aro minds from various Aro settlements, the strength of intellect exhibited by the paper presenters which touched on Aro culture, past and present civilization, economic and social organization and road map to future greatness, etc. The Aro throne represented by the Eze Aro and his cabinet and the Eze of Aro Ndizuogu added a rare touch of royalty to the whole affair. Once more, after the first conference of 1996, Aros came together at Izuogu in 2000, talked and took vital decisions on ways to move the ancient kingdom forward. Strategies were also perfected for Aro 2002 ? when Aros will stage a world class event in Arochukwu to mark the one hundred years of the invasion of their town by the white man in their quest to destroy all challenges to their economic interest. Izuogu 2000 has sensitized and conscientized Aros and great expectations now await the 2002 event. Will the coming event bring Aro closer to the actualisation of the dreams and aspiration of another glorious dawn in their lives and times? Only time, definitely shall tell.

2ND ALL ARO NATIONAL CONFERENCE TAKES OFF...
...Ndizuogu plays host!!

By Mazi Azubike Okoro

On Friday, March 10, 2000 Aros at home and in Diaspora will gather at Aro Ndizuogu for an epoch making event. The 2nd All Aro National Conference which is scheduled to commence on that day will continue until Sunday, March 12, 2000. Being the second to be staged after the first conference which held at Arochukwu in 1996, it promises to surpass the maiden conference in both organization and attendance. Aro News Correspondent who monitored the pre-conference events spoke of elaborate and huge preparations that were being made to ensure a successful conference.
The conference Organizing Committee and some principal officers of Nzuko Arochukwu were said to have held several meetings at different locations, all directed to ensure that the conference meets the expectations of all Aros. One of such meetings was held at Enugu about three weeks ago during which various sub-committees working on logistics briefed the main organizing body of arrangements made so far. The avenues for raising additional fund which was urgently needed to meet certain financial commitments was also deliberated upon. Aro News learnt that prominent sons and daughters of the community were contacted to make personal donations to avoid any financial crisis that might adversely affect the fortunes of the conference. Another meeting was also held at Umuahia a forth night ago where arrangements were firmed up and last minute strategies worked out to tackle any unforeseen loopholes that might occur.
The Assistant Secretary- General of Nzuko Arochukwu, Okoro Eni Nwaka told Aro News on telephone that reports from all sub-committees indicate that the conference will be a huge success. The conference venue which is Plaza Hotel, Aro Ndizuogu and the entire community were said to be already agog with preparations and expectations. The whole community was said to be in high spirit especially for having been honored as host to the entire Arochukwu indigenes. Aros, according to Mr. Nwaka, are more than ever determined to showcase their rich civilization and endowment as well as their contributions to the making of the Nigerian state, to the whole world. Delegates are being expected from Aros living at home, those outside the homeland in Aro settlements which are scattered all over Eastern Nigeria, as well as, those residing in cities and towns across Nigeria and overseas.
The theme of the conference which has been aptly described as being topical is Heroes of Our Recent Past - Role Models for the Twenty-first Century.

Some distinguished Aro sons have been selected as resource persons. They include Professors O. C. Nwana, Humphry Nwosu, Chukwuemeka Ike, Elder Isaac Onoh, Rev. Canon A. E. D. Mgbemena and Mazi Sam I. Ohuabunwa. The program starts on Friday with the arrival of the conference delegates and registration formalities. Later that same evening, there will be social and cultural activities to welcome and entertain the guests. Registration of participants will continue on Saturday morning before the opening ceremony and recognition of delegates at about 10.00 a.m. The conference papers will be presented and discussed on Saturday and there will be a banquet the same night. On Sunday, all delegates will worship together in a combined thanksgiving service before departing the venue to their respective abodes. Apart from arrangements being made to accommodate delegates in hotels around the town, Aro News gathered that the accommodation sub-committee has concluded plans with indigenes of Aro Ndizuogu to accommodate majority of the delegates in their private houses. This is due to the large crowd being expected as the conference is open to all Umu Aro, scholars and students, historians, media executives, lovers of culture and all interested individuals. A token fee of x500.00 will be charged per delegate and it covers all conference papers and proceedings.
This year=s conference objectives are targeted at sensitizing Aros and repositioning them for the challenges of the 21st century. The objectives are to discuss Aro challenges in this millennium, to proffer and stimulate cultural, historical and economic strategies for handling such challenges, to establish a permanent institution that will work towards aggregating the resources available to Aro people and to make Aro people more relevant and functional in our society in the 21st century, borrowing from the legacies of our past heroes.
The press release issued by the Organizing Committee described the 21st Century as that of information technology and globalization. This trend, they indicated, started from the 20th Century and will definitely be accentuated in the current one. The pertinent question therefore, is what are the implications of all these to Aros in various abodes particularly in consolidating the gains of their forefathers. Jolted by this realization, Nzuko Arochukwu initiated a plan to commemorate the Centenary Anniversary of invasion of Aro by the British by staging a world class event in January, 2002. It is in pursuance of this goal that the All Aro National Conference was being packaged to subtly create awareness and galvanize the resources of all Aro people wherever domiciled in readiness for the year 2002.
For all Aro people, the understanding of their historical antecedents, intellect and uniqueness are the ultimate survival skills in the 21st Century, the organizers noted. In addition, these features are key tools in handling very crucial issues of their age long quest for fundamental human rights, independence, democracy, cultural standards and other facts of life. It was these facts that led to the inauguration of the Organizing Committee which planned the first All Aro Conference that took place in 1996. These same issues which have remained in focus are perspectives to be explored at the second conference strategically being staged at Aro Ndizuogu which is the largest homogeneous entity of the Aro in diaspora.

It will be recalled that as a way of reversing the apparent drift in their cultural, historical and economic life, the 1st All Aro National Conference was organized at Ibom Hall, Arochukwu between November 22 - 24, 1996. The need for such a conference had for long been felt by persons and groups of Aro descents, Aro News learnt. However, the major impetus came from the speech delivered by Prof. Green Nwankwo of Aro Ndizuogu at the lunching of WHO=S WHO in Aro Okigbo at Lagos. But events did not move rapidly then, as the Eze Aro tussle lingered. At the successful coronation of His Majesty, Mazi Vincent Ogbonnaya Okoro as Eze Aro the VIII, an Organizing Committee led by Dr. Okoro Ijoma with Sam Ohuabunwa as Secretary was appointed by Nzuko Aro in early 1996. The committee held several meetings at Aro, Owerri, Umuahia, Ajalli and Oguta before eventually staging the conference at Aro in November, 1996. Hon. Ejike Nwankwo of Aro Ajalli who headed the Publicity Committee was said to have worked relentlessly and created awareness which led to the success of the conference. The first in the series of the proceedings of the first conference has been published in a book form by Fourth Dimension Publishing Company Ltd. Aros from all walks of life, our reporters were informed, are geared to make the Ndizuogu 2000 event a carnival of sorts if only to send signals that the efforts of their worthy past heroes shall never be in vain. The entire Ndi Igbo, Nigerians and, indeed, the whole world community would be watching.

2ND All Aro National Confab C Matters Arising!!

By Mazi Azubike Okoro

A periodic meet, such as the 2nd All Aro National Conference which took place at Aro Ndizuogu in March, 2000 is a sin qua-non for the growth and development of societies. It introduces focus, direction, orderliness and patterned course of action which derives from harmonized views and articulated objectives and targets. Arising from my belief in the centrality of its role therefore, this column will be dedicated to examining some of the major ideas that were espoused at the conference. Apart from serving to stress the importance and relevance of such ideas, it will be a good lesson for people who did not make it to the conference.
Few days to the March 10 - 12, 2000 scheduled date for the commencement of the conference, I was very busy working on our last edition which was targeted at the event. It was at a very busy business environment. Momentarily, my attention was distracted by the comments of some on-lookers who were excited by the fact that a Asmall town@ such as Aro was to organize a national conference for its indigenes in the manner of a nation state like Nigeria. The discussion eventually snowballed into an open argument on the merits and demerits of the event. A lot more were said. At long last, majority felt that the example of the Aro which strongly recommends its self to other towns, could be the missing link in the quest for communal development and growth. As the group dispersed and I continued with the work, the thought lingered in my memory. Recalling the analytical framework which was fashionable during my undergraduate years especially for those who were interested in Marxism, I retorted thus: Aro National Conference for who, for what and for whose ultimate benefit. However, the two days I spent at Aro Ndizuogu was all that was needed to answer the above questions satisfactorily.
The All Aro National Conference, to say the least, is a noble idea whose time is overdue. The Aro sons and daughters who worked hard to put together the 1st conference way back in 1996 therefore, are, at best, great minds. At Izuogu 2000, what made Aro Aro was evident. Those distinctive traits which mark them out from other people were on parade. Aro royalty was radiantly present. At Izuogu 2000, the groundwork for a new beginning was effectively laid. Aro agenda in the 21st century which was articulated at the conference was the seal. Where do we go from there?. What=s next?.

The idea of institutionalizing an organization which would articulate and aggregate Aro interests world wide was seriously canvassed and passed. The kind of organization in view is such that would have an enduring influence in the life and affairs of the community. That Aro is seriously underdeveloped not withstanding the fame and glory it achieved a hundred years ago is not in doubt. The situation, especially the sorry state of infra structural development demands a lot of contributions from all to be reversed. A permanent institution working in the interest of Aros where ever domiciled will harness the thoughts and energies of both Aros at home and those in diaspora towards establishing the kind of society which was the envy of even the Europeans before the Aro-Anglo war of 1901. A program of events of subsequent conferences indicating dates, venues, theme, etc could be worked out 10 - 20 years ahead. This will make the preparation and organization of such events easier apart from sensitizing participants early enough. Those who were opportuned to attend the conference would better appreciate its many gains. But for those who did no make it, the best thing to do is to start preparing for the 3rd conference. The preparation program will have several stages which are to be taken as lessons. Since the cardinal role of our medium is to inform and educate, this lesson becomes imperative if people are to be sensitized enough ahead of the next conference.
The first lesson is on ARO IDENTITY and it derives from the parting message of the Local Organizing Committee (LOC) of Izuogu 2000. We shall serve you the masterpiece here unedited but before then I will introduce the lesson. What is Identity?. The dictionary defines it as the Astate of being the same, sameness, individuality, personality, who or what a person or thing is ...@. The meaning becomes clearer when viewed from the sociological concept of Amarginal man@. A marginal man is some body who is neither an indigene nor a foreigner. In a community such as Aro, a marginal man is not a full native i.e. he is not wholly part and parcel of the Aro culture and environment in its widest sense. He is not organically related to the traditions, norms and mores of Aro people. At the same time, he is not entirely a foreigner given his partial identification with the society. Sociologically speaking, such as person is said to be suffering from identity crisis. The life and times of a sojourner typifies the true meaning of identity crisis. A sojourner is a visitor and at the same time a member of the host community. He is continuously caught in between two cultures - the culture of his host community and his original culture. To say the least, it is the worst form of crisis which is capable of depersonalizing a human being. The summary is that an Aro person that does not exhibit the traits represented in the attributes of Aro identity is suffering from identity crisis. Enough for introduction, now the main lesson:-
ANoble Aro sons and daughters, Arondizuogu continues to savor the honor and privilege of hosting this 2nd All ?Aro National Conference.
In the Ist All ? Aro National Conference held in 1996, we heeded Elder U.K. Udonsi=s AA Call to Unity@, recognized Rev. Canon A. E. D. Megbemena=s AA Goodly Heritage@, traced AThe Evolution of the Aro Kingdom@, took a look at AThe Aro in Politics@, examined AThe Use of Culture as an Instrument of Social Development@, and gazed at the crystal ball for AThe Aro in the 21st Century@.
In this 2nd All?Aro National Conference, we have extolled the HEROES OF OUR RECENT PAST.
In the past and today, we have been sustained by that distinctive character which belongs to us all, the ARO IDENTITY. It is not easy to define. It is impossible to deny. It is real. It is palpable. It endures. It has many components which function together to give it a life of its own ? an enigma to onlookers, a puzzle to detractors, a frustration to enemies:
1. :Nwa Aro icho, mkpola icho@ Honor above riches, the badge of integrity and incorruptibility.
2. Monotheism. Like the Jews, the Aros recognized one Supreme Being, the Creator ? Ibiniukpabi. Like the Jews, the Aros laid claim to being the children of God. AUmu Chukwu.@
3. The sacredness of Omu Aro, whose summons was always promptly answered.
4. The splendor of the Aro Coat of Arms (Insignia)
5. The honor of Aro citizenship. At the height of Aro power, Aro citizenship was granted, Roman style, to non?Aro neighbors or communities which requested it to facilitate their trade and/or protect them from their enemies.
6. Diplomacy. ANwa Aro asughi nsu, o gbaa ama@. Aros consider flippancy uncivilized, uncultured and prone to betrayal of secrets.
7. Aristocratic carriage and comportment, with cultured language and a distinct dialect AIgbo Aro@
8. Recognition of the developmental advantages of cross?breeding of ideas and of peoples, over?in?breeding.

9. AAko bu ije@, a cherished exhortation in which Aako@ embodies common sense, smartness, wisdom, discretion, intuition (the sixth sense), thrift, carriage, comportment and nobility.
That ARO IDENTITY and its ingredients are needed even more today for our future survival and blossoming within Nigeria and in the wider world. We are a people with a past. We are a people with a destiny. This notion does not imply insularity or exclusiveness. On the contrary, it carries the widening eddy phenomenon, expanding, incorporating and developing.
Our current multicentred or multi focal presence is an asset without compare, a challenge to our ingenuity, and a potent network for an exemplary enduring cultural edifice. We have before us a magnificent lever to jump?start that adventure. We have the forthcoming ARO 2000 COMMISSION, where we shall assemble the world to commemorate the Anglo?Aro war of December 1901? January 1902, a brutal historic event which, however, did not remain a lasting disaster.
At the Aro 2002 Commission, the bones shall rise again. There, the Ibiniukpabi grove, restored, will attain World Heritage status, and become a 5?star tourist center. There, NSIBIDI, our authentic indigenous picture writing will join the select ranks of the world=s few original writing forms. There, our people will stand tall again and walk tall. There, our people will rededicate themselves to building a proud Aro future in Aro chukwu, in the diaspora and in the world.
Noble Aro sons and daughters, as you disperse from this 2nd Aro?Aro National Conference, take it from the people of Arondizuogu, that we are totally committed to the upliftment of the dignity of Aro people, to the promotion and projection of Aro culture, and to the full integration of all Aro people everywhere.
We enjoin all Aro sons and daughters at home, in the diaspora and in the world to embrace this crusade for Aro dignity, Aro culture and Aro integration. We call on all Aro people everywhere to uphold the eternal brotherhood of Aros in thought, word and deed.
We shall all meet again, at the 3rd All?Aro National Conference.
Ako Bu Ije@

AJALLI 2005
3RD ALL- ARO CONFERENCE TAKES OFF...

“...Ujari Koko Obasi Plays Host”!

By Mazi Azubike Okoro

On Friday, April 29, 2005 Aros at home and in Diaspora will gather at Ajalli, Anambra state for an epoch making event. The third All-Aro National Conference which is scheduled to commence on that day will continue until Sunday, May 1st, 2005. Being the third to be staged after the first and second conferences which held at Arochukwu in 1996 and Aro Ndizuogu in 2000, it promises to surpass the earlier ones in both organization and attendance. However, Aro News correspondent who monitored the pre-conference activities expressed doubts about the envisaged massive attendance given the poor publicity and rush that characterized preparations for the event. The program was said to have been shifted twice due to poor preparations and in order to gain the support of the town union, AWU and Eze in-Council, two principal organs whose impacts are bound to affect the fortune of the conference. Moreover, the National Planning Committee failed to work in concert with major interest groups such as clubs and individuals who ordinarily were supposed to be carried along during the preparations. Furthermore, invitation cards for the conference were not received in some major Nigerian cities like Abuja two days to the commencement of the event and Nzuko Aro branches nationwide were not utilized to elicit mass support. Nevertheless, the National Planning Committee led by Professor Okoro Ijeoma and some principal officers of Nzuko Arochukwu held several meetings at different locations to ensure that the conference meets the expectations of all Aros. Also, both the Local Organizing Committee and various sub-committees were said to have worked hard to realize useful logistics such as venue, accommodation for delegates, etc. Aro News learnt that prominent sons and daughters of Ajalli community were rallied together to make personal donations to avoid any financial crisis that might adversely affect its success. One of such important meetings of the National and Local Committees held at Ajalli few days back during which arrangements were firmed up and last minute strategies worked out to tackle any unforeseen loopholes that might occur. The Assistant Secretary- General of Nzuko Arochukwu, Emma Onyema told Aro News shortly after the meeting that reports from all sub-committees indicated that the conference will be a huge success. The conference venue which is the ultra modern Bethany Hall, St. Mark’s Anglican Church, Ajalli is ready and the town was said to be already agog with high expectations. The whole community was said to be in high spirit especially for having been honored as host to the entire Arochukwu indigenes particularly now that Ajalli is seriously making effort to come out of a major internal crisis. Our correspondent was informed that the President-General, Nzuko Arochukwu, Mazi Kanu Ivi maintained that the conference can not come and go without lasting peace returning to the town. Accordingly, he was said to have involved all the major contending factions in the dispute in the preparations for the conference to ensure that ample avenue existed for dialogue. A pioneer member of All-Aro National Conference Planning Committee, Hon. Ejike Nwankwo who is also working assiduously for the success of the current event told Aro News that Aros are more than ever determined via the talk-shop to showcase their rich civilization and endowment as well as their contributions to the making of the Nigerian state, to the whole world. Delegates, according to him, are being expected from Aros living at home, those outside the homeland in Aro settlements which are scattered all over Eastern Nigeria, as well as, those residing in cities and towns across Nigeria and overseas. The theme of the conference which has been described as being topical is Aro Socio-Political and Economic Challenges and Strategies for the Twenty-first Century. Some distinguished Aro sons have been selected as resource persons. They include two key speakers – Professors V Chukwuemeka Ike, OFR and HRH, Green Nwankwo, OON. There would be three lead discussants - Mazi Sam I. Ohuabunwa, MON, Professor Humphrey Nwosu and Mazi Onuora Oji. The program starts on Friday with the arrival of the conference delegates and registration formalities. Later that same evening, there will be social and cultural activities to welcome and entertain the guests. Registration of participants will continue on Saturday morning before the opening ceremony and recognition of delegates at about 10.00 a.m. The conference papers will be presented and discussed on Saturday and there will be a banquet the same night. On Sunday, all delegates will worship together in a combined thanksgiving service before departing the venue to their respective abodes. Given the absence of hotels in the town, Aro News gathered that the accommodation sub-committee has concluded plans with indigenes of Ajalli to accommodate majority of the delegates in their private houses. This is due to the large crowd being expected as the conference is open to all Umu Aro, scholars and students, historians, media executives, lovers of culture and all interested individuals. It is expected that a token fee might be charged per delegate to cover all conference papers and proceedings. This particular edition of the conference, like the two previous ones; would consistent with its theme aim at sensitizing Aros and repositioning them for the challenges of the 21st century. The delegates would discuss the challenges confronting Aros in this millennium, proffer strategies for handling such challenges, try to stimulate cultural, historical and economic awareness and endeavor to establish a permanent institution that will work towards aggregating the resources available to Aro people. It would also work to make Aro people more relevant and functional in the present environment. It would be recalled that it was the need to find answers to some of these questions that made the last Exco of Nzuko Arochukwu led by Mazi Sam Ohuabunwa to vigorously pursue the commemoration of the Centenary Anniversary of the invasion of Aro by the British via a world-class event (Aro 2002) that was staged in January, 2002. It was in pursuance of this goal also that the 2nd All- Aro National Conference was packaged and staged at Aro Ndizuogu in 2000 to subtly create awareness and galvanize the resources of all Aro people wherever domiciled. For Aros, the understanding of their historical antecedents, harnessing of their intellect and uniqueness, etc are the survival skills in the 21st Century, the past conference organizers had noted. In addition, these features are key tools in handling very crucial issues of their age long quest for fundamental human rights, independence, democracy, cultural standards and other facts of life. It was the bid to further pursue and realize these objectives that led to the inauguration of the committee which planned the present conference which is holding at Ajalli, a community that is the second largest homogeneous entity of the Aro in Diaspora. It will be recalled that as a way of reversing the apparent drift in their cultural, historical and economic life, the 1st All Aro National Conference was organized at Ibom Hall, Arochukwu from November 22 - 24, 1996. The need for such a conference had for long been felt by persons and groups of Aro descents, Aro News learnt. However, the major impetus came from the speech delivered by Prof. Green Nwankwo of Aro Ndizuogu at the lunch of WHO’S WHO in Aro Okigbo at Lagos. But events did not move rapidly then, as tussle for Aro throne lingered. However, with the successful coronation of His Majesty, Mazi Vincent Ogbonnaya Okoro as Eze Aro the VIII, an Organizing Committee led by Professor Okoro Ijoma with Sam Ohuabunwa as Secretary was appointed by Nzuko Aro in early 1996. The committee held several meetings at Aro, Owerri, Umuahia, Ajalli and Oguta before eventually staging the conference at Aro in November, 1996. Hon. Ejike Nwankwo of Aro Ajalli who headed the Publicity Committee then was said to have worked relentlessly and created awareness which led to the success of the conference. The first and second in the series of conference proceedings have been published in a book form. Aros from all walks of life, our reporter was informed, are determined to make the Ajalli 2005 event a carnival of sorts. However, fears still linger how this noble objective would be attained given the apparent cleavages in the town and slack preparations for the conference. But given Aro’s known expertise in diplomacy, the adroit managerial skills of Nzuko Aro boss, Mazi Ivi, deepening of peace initiatives, coupled with the presence of the Aro monarch and his cabinet at Ajalli; peace which has so far eluded the former serene community may not be far fetched eventually. The hearts of Umuaro world-wide yearn for nothing less.

AMUVI VILLAGE
– History & Administration

In Search of Amuvi History
By Elder Johnathan Nwagba Oji

The history of Amuvi people is based on oral tradition. There is no authenticated, written history about Amuvi people, but we faithfully regard the oral history as the best alternative to other sources of history. According to oral traditions Amuvi was founded by two brothers who came from Umuoti Oke, Arochukwu.

History has it that the two brothers came to the land area now called Amuvi during a hunting expedition. The parcel of land now called Amuvi was not occupied by anybody. It was a virgin forest. Their first point of entry from Asaga is called Ani Ezi Amuvi. They were captivated by the vast land with its luxurious growth and scenery. The river called Iyi-ivara= attracted them most. They were so excited that they started having double mind on what next to do with their new discovery. In fact, what immediately came into their minds was to pack out from their original abode, the Amagba home, for their new heaven. They agreed that they should come and settle there.
This historic decision was unanimous.
But the human mind being what it is, little did one of them realize that the brother was not sincere. So as they were happy and over excited over their new found land, one of the two gentlemen failed his own part of the agreement which they initially reached. According to their initial agreement, they mutually agreed that they would come back at an appointed date, to establish a common house for themselves. But before the appointed date, one of the two brothers came back at night without the knowledge of his brother and built a makeshift house or shed. It was this makeshift home that made all the historical changes in the future administration of Amuvi people till today.
So, on the appointed day, the two brothers came to their new found land, but surprisingly there was a shed standing. The one that had built the shed was courageous enough to admit his historical treachery and insincerity. This other brother was not happy abut the way his brother out witted him. This treacherous act placed him on the position to be the one who first settled on their new found land.
According to oral tradition, the one that was outwitted did not take it kindly. He took the matter to Arochukwu people: Efforts and energies, talent and money were wasted, but the one who cleverly built the first shelter there won the case after eight years of litigation.
As there was no available record to show who was senior by birth, the treacherous act decided the case. Therefore, the person who built the first shed became the senior brother and the one outwitted became the junior brother. The senior brother here represents Ugwogo and the junior brother represents Eziukwu. In fact the two brothers showed Amuvi spirit of being the brother=s keeperY. It should be noted here that there was no evidence of violent settlement of the brothers= disputes.
Their differences were amicably settled by the people of Arochukwu community.
Therefore, based on this story, the Amuvi village community is made up of two broad lineages B AUgwuogo@ representing the senior brother who till this day holds that position, and the AEziukwu@ representing the junior brother.
As time went on the two different families started expanding. They established families, and families established others. With the increase in their population, there were also an increases in human problems: sharing of land, human differences, interests, philosophies, talents and other problems of administration. Therefore, there were obvious needs for breaking the large families into manageable units.
For the purpose of convenience and other unidentifiable reason, the Ugwuogo kindred was divided into three sub-families namely Ndi Okoromgbo, Ndi Umahi, and Ndi Obia. The same problem was identifiable in the brothers= kindred, Eziukwu. It has Ota Ezuma Oke family B the family has three blood brothers, namely: Okoronkwo Ota, Okereke Ota, and Ezuma Ota; Okoronkwo and Okereke Ota were of the same mother while Mazi Ezuma Ota was of a different mother.
When the changes in the establishment of various compounds were going on in Amuvi, the Ota family was not interested in splitting their unit, for unknown reasons. So out of the Ota family of Eziukwu, the families that were carved out were Ndi Chiobaeke, Ndi Igwe Oti and Ndi-Ota groups of families B as one family called Eziukwu made up of Ndi Okoronkwo Ota, Ndi Okereke Ota and Ndi Ezuma Ota.

According to history, the Arochukwu Kingdom did not favor plural units because of some social reasons. As a result of this tradition, Amuvi people decided to establish the seventh compound; the Ota Eziukwu family, because of her large number, was asked to carve out the seventh compound. So from the family of Okoronkwo Ota, one young man called Esomonu was selected and presented to the rest of Amuvi for approval. The selection was approved by entire Amuvi community; so he became the founding father of Ezinta. At the time of selection, he was not a full fledged man. What he did was to get his share from the share of Okoronkwo Ota family to which he biologically and historically belonged.
In summary, Amuvi has two broad compounds (kindred) made up of seven families:
(a) Ugwuogo (i) Eziukwu then for further administrative and other considerations, especially human and other problems, these two big wards were sub-divided thus:- (i) Ugwuogo Kindred was sub-divided as follows: (i) Ezi Ndi Okorombgo (ii) Ezi Ndi Umahi Nlenanya (iii) Ezi Ndi Obia.
(b) Eziukwu Kindred was sub-divided as follows:-
(i) Ndi Chiobaeke (ii) Ndi Igwe Oti (iii) Eziukwu (iv) Ezinta.
From the facts presented here, even a layman can see that Amuvi people have close blood ties. It is therefore unreasonable for any person or group of persons to think of separating these natural ties. It is because of this oneness of Amuvi people that one of her illustrious sons Barrister Ndionyema Nwankwo, LLB (Hons.), B.L. has this to say about Amuvi AAmuvi Village is one of the nineteen villages of Arochukwu in the Arochukwu local government, area of Abia State. It is a village which is unique and refreshingly different from most of the other villages of Arochukwu. Amuvi is perhaps one of the best planned villages in Nigeria; in fact the whole of Africa. Thanks to that indefatigable gentleman, Sir Alex Onyeador of blessed memory, the Village is properly mapped and laid out. The layout is only comparable to that of a good town planning authority. The situation is such that every home in Amuvi has a drive way aborting into one of the network of roads.
Amuvi has produced first class and first rate personalities namely: Architect Christian O. Nwafor, first in the field of architecture, late Dr. Nwakanma Okoro (SAN), was not only the first Senior Advocate of Nigeria but also the first Nigerian Bar Association=s president east of the Niger, and our own Mazi Mike O. Okereke was a long serving Public Relations Manager of UAC and now the first African Public Relations Practitioners President from this side of the world.
Amuvi is the envy of other villages. This in itself being due to the efforts of the type of selfless leaders it had produced; people like Late Chief Oji Nwosu, late Sir Alex O. Onyeador, late Dr. Nwakanma Okoro (SAN), late Mazi E. O. Ume, late Mazi Emmanuel Lebechi Okereke, Late Mazi Charles Uwah, late Mazi A. U. Okereke, Late Mazi Charles uwah, late Mazi A.U. Okereke, late the very rev. A.O. Anicho Eze Ogo Amuvi, late Mazi J.U. Udenyi, Mazi Ezuma Ngwu, late Elder Ezekiel O. Oji; Mazi Dennis O. Okoronkwo, Mrs. Elder Eme Nwakanma Okoro, Elder Jonathan N. Oji, Madam Grace A. Ume, Justice Ngozi O. Igwe, Ambassador Sunday E. Igwe, Lucy Azubike alaias Akwaa >Akwuru=, Juliana Oji Nlenanya and Philomena Emesih. Their selfless services uplifted Amuvi. We salute their wisdom, courage patriotism, patience and love. May the efforts of our heroes past and present never be in vain@.

Amuvi has seven wards otherwise known as and called >Ezi Asaa=. These are Ndi Okoro Mbgo, Ndi Umahi, Ndi Obia, Ndi Chobaeke, Ndi Igwe Oti, Ezikwu and Ezinta. Traditionally Amuvi has two-main-sharing arrangement. That is, it divides its common items, good or proceeds into two. That is what is traditionally called two=okes=. This is between the two groups called Ugwuogo and Ezuukwu. Ugwuogo=s share goes to Ndi Okoro Mgbo, Ndi Umahi and Ndi Obia; while that of Eziukwu goes to Eziukwu itself, Ndi Igwe Oti, Ndi Chiobaeke and Ezinta.
Again, Ugwuogo is the ruling family while Eziukwu is the first family or Di Okpara. This simply explains the reason for the two=okes= and they take in turns in that order. These seven wards >Ezis= could be further fragmented into other smaller family units, but to what purpose?
The heritage of Amuvi lies in unity in diversity. Amuvi has many communities outside Arochukwu and include most outside Abia State. These diaspora communities bring in a motley of cultures and traditions. Thus affecting our habits, dialects, and choice of delicacies. In fact, this is the reason that in Arochukwu today only Amuvi is known for >Nsisa= or tapioca and >Okpa= delicacies. In fact, this diverse nature has helped to build and enrich the tradition and culture of the village.
However, Amuvi cannot be an atomistic society, and therefore, cannot fragment into pieces. Whatever name it is called, whichever Ezi or family a person may come from, is utterly immaterial. He or she is seen or recognized first and foremost as an Amuvi person, and is as such taken up on that single identity.
In the very recent past people did not known or hear the name of any particular family; nor did any body care to remember his or hers. We must therefore hold to our heritage, to our root where the identity is one and indivisible Amuvi. This is the ideal every true Amuvi person should work@.
Long live Amuvi,
Long live Arochukwu,
Long live Arochukwu Local Govt. Area
May peace continue to reign B Amen.
Culled from a new book, Amuvi The Dawn Of a New Era by Elder J.N. Orji.

PAST PRESIDENTS OF AMUVI WELFARE UNION
IN RECORDED HISTORY
Name Period
1. Rev. A. O. Anicho 1940?48
2. Mazi Okugo Nwaba 1948?50
3. Sir Alex Onyeador 1950?71
4. Mazi Emmanul O. Umeh 1971?74
5. Mazi Pius M. Igboko 1974?77
6. Mazi Martin Okoro 1977?80
7. Mazi Emmanuel K. C. Okereke 1984?86
8. Mazi Gibson Ihe 1986?87
9. Mazi Chris. N. O. Emesih 1987?89
10. Mazi Okoro Okerekocha 1989?93
11. Mazi Fidelis Oji 1993?94
12. Mazi Chris Aniche Okerafor 1995?99

13. Sir Stephen N. Okoronkwo 2000-

INTER REGNUMS
1. Caretaker Committee, 1980?84 Chairman: Mazi Ezuma Ngwu
2. Peace Committee, 1994?95 Chairman: Mazi Michael Okereke
3. Caretaker Committee, 1999?2000 Chairman: Engr. Sylvester Abam

Amuvi Throne in History…

Mazi Azubike Okoro

As at date, the two most authoritative written accounts on Amuvi history were provided by Elder Jonathan Nwagba Oji and Professor Chris Aniche Okorafor. The two authors substantially agreed on the events that led to the founding of Ogo Amuvi but vehemently disagreed on timing, circumstances and roles assigned to our progenitors. However, of material significance is the fact that Professor Chris Aniche Okorafor came very close to indicating the exact period Amuvi city state was founded. Arriving at a determinable time frame is necessary in tracing the Amuvi royal tree. In fact, the best method to approach the history of Amuvi throne is to lay out the royal list from recognizable time of certitude. This effort is therefore, based on the account by Professor Okorafor with the conviction to the effect that Amuvi was founded about 1630 – 31 by the two brothers – Mazi Oti Oke and Umahi Nlenanya. His postulations relied heavily on the extensive research of Professor M B Abasiattai of the University of Calabar. The learned Professor had in his work on the “History of Cross River State” determined a mean reign of 11.8 years for our neighbors, the Efik’s king-lists. Taking a cue from that, available evidence indicates that the first to occupy Eze Ogo Amuvi throne is Mazi Itigbe Nwosu. He was succeeded by his son, Eze Ogo Oji Nwosu. When Oji Nwosu passed on, the seat was due to Mazi Okoroji Mgbavor but Amuvi opted for an educated gentleman who made great sacrifices for its development – Eze Ogo Revered A O Anicho. The line was restored at his death to Eze Ogo Cyprian Oti. Then came the very brief reign of Eze Ogo Okoronkwo Oji Nwosu of the lineage of Oji Nwosu. This brings us to the present – Eze Ogo Thomas Nlenanya Okoroji of the lineage of Okoroji Mgbavor. (Please, see diagram) There is an unsubstantiated case of one Mazi Ijeoma from Okereke-Ijeukwu who once sat on Amuvi throne. We do not have detail about this particular Eze Ogo? Further research is therefore, required to confirm this information and also determine when exactly in history the first Eze Ogo ascended the throne, the years each of them ruled, and other important matters pertaining thereto. Our objective presently is to sensitize readers and cause additional inquiry on the matter. Individuals with useful information should please, forward written memos to any member of the editorial board of Aro News Newspaper. Excerpts from the work of Professor Chris Okorafor which was referred to above is reproduced here for guidance. Details are available in Vols. 1 & 2 of Perspectives in Aro History & Civilization by Mazi Azubike Okoro & Mazi Ben Ezumah, currently on sale.

“ … Population growth and improved security, led to the entry of three children of Oke-Nnachi namely Oti, Ezuma and Abiara, into the Amamgba community. At this point, Ngwu and Mkpu the children of Eze Jaka had moved quarters to found the present day Amangwu and Isimkpu. The subsequent settlement of what was to become Amuvi is by this remnant group of Oke-Nnachi lineage domiciled in Amamgba namely, Oti, Ezuma and Abiara. From known genealogies of generation, and using the standard archaic phraseology, Ipia begat Nnachi. Nnachi begat Oke and Oke begat Oti, Ezuma and Abiara. Oti begat Ezuma the father of Ota. Ota begat Okoronkwo and his brother Okereke. Okoronkwo begat Esomonu who is also known as Orimma. Tracing the roots of Esomonu down to our own time is easy. From the age of his descendants and associates, some of whom saw Aro surrender to the massive British invasion, his age has been objectively established with a very insignificant margin of error. It must be pointed out that there are at least two Ezuma=s within this root trace. The one is Ezuma Oke, and the other is Ezuma Oti. The situation of the Ezuma in the name Bianko Nnaezuma has not been easily resolved, it is though accepted that as is evident today in Amuvi, the name Ezuma was also in the past, repetitively a popular name. Consequently, it has been hypothesized that Bianko Nnaezuma, must be one of the junior half brothers or cousins of Oke Nnachi.

Of Oke Nnachi=s several children, only three of his male children are directly relevant in our further discussion on the founding of Amuvi. Of these Oti Oke and Ezuma Oke were of the same mother while Abiara was of another of Oke=s several wives. As their families grew, they spread from Amamgba to cover the present Asaga. The principal Aro trade route to the Igbo heartland was through this City State, a prominence it was to later loose with the founding of Amuvi. The initial habitation of Asaga was therefore attributable to these three brothers and explains the land tenure and ownership structure among the Umuoti kindred in Asaga and Amuvi. As persons moved with their families to new habiliments, the remnants of the initial and expanded inhabitants of Amamgba now consisted principally of the homesteads of Ezuma Oke and Umahi Nlenanya. Continuing population pressures on the land and increased security to Aro Confederacy, created a demand and opportunity for the Amamgba community to migrate to a more spacious land track. Ezuma Oke and Umahi Nlenanya thereupon moved further north of Amamgba, beyond Asaga and the Nwanne flood plain to the promontory which is today Ogo-Amuvi. In time this settlement expanded. It was though initially not recognized as a City State separate and distinct from Asaga. Its liabilities and obligations as well as its rights and privileges were derived from that of its root stock - Asaga. ….. Subsequent wealth and population increases led to the development of more compounds (ezi) from the initial Nde Ezuma Oke and Nde Umahi Nlenanya both separately also known as Eziukwu and Ugwogo. These two names were not derived from the name of any individual. The one related to the senior member of the founding siblings B Ezi Ukwu (the large compound), while the other related to the topography of the initial habitation B Ugwu Ogo (the hilltop city state). Ugwogo for ease of administration arising from increasing homesteads, was split in time into five compounds, namely. Nde Umahi Nlenanya, Nde Okoro Mgbo, Nde Obia, Nde Onyike, and Nde Igweoti. When the community demanded autonomous City State status, the principles of Aro democratic principles necessitated the creation of one more compound. It was the basic principle of Aro governance, that for a majority opinion to be established the number of voters has to be odd, otherwise there could arise such a spilt as not to afford any side a winning vote. Ezinta was thereupon created from Eziukwu around the personality of Esomonu Okoronkwo Ota, to make up the present Ezi-Asaa Amuvi.

If we accept that Oti Oke was initiated into itinerant trade when he was between age fifteen and twenty one, then by the time he was between forty and fifty, he would have accumulated such experience and capital as to have control over a sizable team of trade assistants and trainees. At this stage, it is usual for the merchant to now settle down and delegate his children and trusted assistants to the trips, markets and trade fairs management routines. At fifty also, the aging process delimits his ability for long journeys and the consequent inconveniences of sleeping in varying locations on successive days of the trip. It is therefore definite that at this stage, which is about 1630 that Oti Oke and Umahi Nlenanya must have planned and executed their permanent and independent residency away from Amamgba. This is the age at which our neighboring Cross River Igbo communities retire from the routine tasks of their age grade (Ugba Uche) and settle do`wn with other elders in the council huts of wisdom to plan and monitor activities related to the welfare of their communities. The point to be made here is that by the year 1630, Mazi Oti Oke and Umahi Nlenanya were by no means neither hunters nor farmers. Aro ascendancy renaissance were at this time at the prime of its life cycle. Trade routes and settlements had been well established to the coastal cities as well as to the brinks of Igbo heartland. He and his siblings were very much engaged with the very profitable enterprise of the period. It is therefore incorrect to assign to either of them, the demeaning duty of foraging in the forest or the primitive occupation of hunter-gatherer. The land area north of Asaga and across the Nwanne River lay by the route to Bende. All its topography including the Iyi Ivara and Iyi Ocha, were already known to Aro not later than ten years from the 1534 Ibibio war. Oti Oke and Umahi Nlenanya were both wealthy and noble merchants of the lineage of Oke Nnachi. They co-founded Ogo Amuvi about ninety-six years from the lbibio War, while at the same time retaining their rights and privileges within their root community, Asaga. The creation of Otusi Bianko consisting of only Asaga and Amuvi, was thereafter a confirmation and ratification of this ancient relationship …”

Amuvi Comprehensive College Takes-off

AT last, the much expected Amuvi Comprehensive Secondary School has commenced operation. The school which is temporarily sited at the Amuvi Civic Hall currently has a student population of 150 and five teachers including the Principal. Following the formal approval and recognition of the school by the Abia State Education Board last year, Amuvi indigenes tasked themselves and refurbished part of the civic hall whose completion has been stalled for a long time because of lack of fund. The secondary commercial school which previously operated from there was relocated to make room for the new toast of Amuvi indigenes. Two Amuvi parents who spoke to Aro News enthusiastically about the new school indicated their preparedness to withdraw their children who are in form two in Aggrey Memorial College and Mary Selessor Comprehensive College to repeat form one in the school. Amuvi school children, they recalled have been suffering a lot because of the distance between Amuvi and the only two secondary schools in the town. Young children of about eight to ten years trek several kilometers daily to enable them attend school. The alternative is to pay bus or taxi fares daily for such children by parents who could not afford the money. Those of them who ride bicycles have been known to have suffered immensely. When he was contacted on the issue, the Chairman of the School Committee and an ex-principal of several secondary schools, Mazi (Elder) Jonathan Nwagba Oji confirmed the news and expressed gratitude to God that the efforts of his committee is being rewarded. He particularly paid glowing tribute to the immediate past-president of Amuvi Welfare Union (AWU), Mazi Chris Okorafor whose EXCO worked round the clock to ensure that the prescribed conditions by government were met. It was their ability to satisfy all the conditions that led to the issuance of a certificate of approval for the commencement of the school in the current school year, he noted. Elder Jonathan Oji appealed to Amuvi indigenes and their friends not to relent in making donations to enable the school committee complete work on the temporary site to ensure adequate and congenial learning environment. The building of the permanent site of the school is also a matter that will be given priority attention soon, Aro News further learnt.

Autonomous Community Question
PRESS RELEASE

NZUKO AROCHUKWU POSITION ON THE CREATION OF
IBOM ISII AUTONOMOUS COMMUNITY

THE Nzuko Arochukwu, a non-partisan community based development Union has observed with dismay the activities of some misguided elements of Ibom Isii, Arochukwu who have in recent times been clamoring for the creation of autonomous community out of Arochukwu Kingdom.
The General Assembly of the Nzuko Aro considers this move as retrogressive and inimical to the stability and unity of Arochukwu. The Nzuko has also perceived the uneasy peace generated by the publications and utterances of one Mr. Isaac Ofor from Ibom village and has therefore appealed to the peace-loving Umu Aro to remain calm in the face of this dangerous provocation.
At the last General Assembly of the town under the auspices of the Nzuko Aro held on the December 26th, 1999, Arochukwu people resolved as follows:-
1. That the creation of Ibom Isii autonomous community or any other community out of the present Arochukwu is not of any interest to the good people of Arochukwu and should not be entertained, condoned or discussed by any organized body or institution,
2. That Arochukwu People have resolved to remain a single indivisible entity and any attempt to fragment Arochukwu for whatever considerations will be met with severe opposition,
3. That Arochukwu people do not want any autonomous community or have any of the kindred excised from the existing arrangement, as it is difficult to separate the people. Beyond the long historical and cultural homogeneity, the three kindred are interwoven. There is no geographical delineation between each kindred and no kindred has a geographical contiguity. Any so called autonomy to any kindred will therefore be a futile exercise beyond causing artificial division, which will lead to break down in law and order in this very peaceful and ancient kingdom.
The Nzuko Aro wishes to use this medium to warn all those who have engaged in distorting the facts of history or make unguarded utterances to suit their selfish interest to desist from this action and allow the unity, peace and stability of Arochukwu people to prevail.

Finally, we wish to reaffirm our unsolicited support and loyalty to the kingship of Eze Ogbonnaya Okoro, Eze Aro and total commitment to the stability and oneness of our ancient kingdom.
God bless Arochukwu.
For: NZUKO AROCHUKWU
OKORO ENI NWAKA

(Assistant Secretary-General)

Aros reject autonomous community
As Eze Aro, Ohuabunwa Caution Agitators

By Mazi Azubike Okoro

Ugwuakuma, one of Arochukwu=s 19 villages is situated on the border between Aro and Ututu. It is therefore, the first part of the ancient town to be seen by visitors entering through the Umuahia B Ohafia axis. Ugwuakuma is not as blessed in human and material development as some other villages its strategic location along the tarred road not withstanding. In fact, most Aro indigenes if asked to name the entire villages in the town will most likely not mention Ugwuakuma until towards the end. But ironically, Ugwuakuma is traditionally very significant in the scheme of things to the extent that it plays the role of >Mecca= of sort for the Aros - either before, during or after major historic occasions. Ulonta Arochukwu is located at Ugwuakuma and it is one place Aros have recourse to when important festivals, observances, decisions, etc, are involved. It is therefore of great significance that the calls for the rejection of autonomous community started from there. May be, the gods have equally rejected the idea.
Aro News Correspondent was at Ugwuakuma for an entirely different purpose when argument arose among some middle aged persons at an informal gathering. That was Friday, October 22, 1999 at about 5.40 p.m. The group was initially discussing political issues when suddenly an issue that is currently on top of other issues in Aro- autonomous community - was introduced. The most elderly man among them suddenly raised a poser, Aif Aro is divided into autonomous communities, what happens to Eze Aro stool?@ And, as if to answer the question himself, he continued AAros will be committing a sacrilege against the cherished values and ethos handed over to us by past generations if the institution of Ezeship is tampered with by agitators for autonomous community. Those who are asking for autonomy should go and form business empires which they can control as they like@, he noted. Each spoke in turn and the unism in their decision was instructive. Morever, the anger in their faces as they spoke was palpable and as the man whom our Correspondent has gone to see who happened to be at the spot confirmed to him later, the mood of the whole village on the issue is not different from that of the small group.

With this experience at the back of his mind, Aro News Correspondent went to town to gauge the pulse of others on the issue. The annual rally of Nzuko Iyom Aro which took place at Amaikpe, Obinkita the following day presented a good opportunity as a lot of people who attended the ceremony volunteered views on the subject matter. Supporters of the idea, it will be recalled, claimed that it is the best way to bring development to Aro as amenities and infrastructures will come with Government=s recognition of a collection of villages as autonomous units. The traditional head of such autonomous communities will also qualify for Government=s financial support, thus freeing the villagers from the burden of having to contribute money towards the up-keep of the Traditional Ruler. The proponents of autonomy also cited other communities that embraced the idea and what opportunities they have gotten towards the development of their communities.
However, the above reasons seem to fall flat on the face of the superior argument of the people who oppose it. The points raised against the idea are as numerous as the number of people who are against it, and easily show the decision of the entire town on the issue. AAutonomous community for who, for what and for whose ultimate benefit@, they queried our Correspondent at Amaikpe. AAgitators for autonomous community are self-seekers who do not have the interest of Arochukwu in their hearts@, they observed. Anybody who is spear-heading the idea has a target of realizing vaulting ambition of authority.
At the palace, His Majesty, Mazi Vincent Ogbonaya Okoro, Eze Aro of Arochukwu told Aro News that anybody calling for autonomous community in the town is ignorant of the unique culture of the people. For several centuries in the past, he opined, the knowledge and idea of their common origin and descent, common value system and genealogical ties have held them together as one united and great people. They are so bound together by this traditional ties that there is an institutionalized system of checks and balances and division of labour which have worked to foster harmonious existence among the people for a long time in their history. In view of the above therefore, any form of administrative restructuring such as the present agitation for autonomous communities will destroy not only the great civilization and institutions built up over the years, but the people themselves. Any act of this nature, for all practical purposes, does not serve the general interest of the Kingdom, and so should be rejected, the monarch asserted.
Speaking further, he recalled his belief about authority and rulership, and his consistent assertion that every Aro person is wearing the crown irrespective of his status in life or place of abode. As Aro indigenes, all are part and parcel of the throne and they are to reign where ever they find themselves. As such, they are supposed to protect the interest of the throne and have recourse to the Palace for whatever misunderstanding or problems which they may encounter. The door of the Palace, according to the monarch, is ever open to Aros and non-Aros alike who have meaningful things to do. And for the benefit of those who delude themselves by believing that the Royal Father is being paid salary by Government, the Royal Father informed Aro News that there is nothing like that, and the fact could be cross-checked. Therefore, those who deceive the public by lying that Government=s financial support is a certainty if Aro is broken into autonomous communities, only want to achieve narrow and selfish interest.

Also, while speaking on the same issue, the President General, Nzuko Arochukwu, Mazi Sam Ohuabunwa warned self-seekers who want to build personal empire by deceiving the public about what is not possible. In his words, Aone person cannot be greater than a whole community@, so proponents of autonomous community in Aro will do themselves a lot of good by thinking twice over the issue. Mazi Ohuabunwa noted that apart from the unique culture and tradition of the origins of Aros which make autonomous community impossible, there are laid down criteria by Government for attaining autonomy status which are also not feasible in Aro. Communities that wish to have autonomous status, according to him, must be culturally contiguous which not the case in Aro is. There is also the issue of size and population of such communities which is also practically impossible in Arochukwu. There is considerable mix in the living pattern among the kindreds and villages that sometimes you do not know where a village starts and where it ends. Mazi Ohuabunwa told Aro News that anybody campaigning for autonomous community is not mindful of the need for peace, progress and unity, especially now that every effort should be made to consolidate on the modest achievements of the recent past.
An Aro indigene, told Aro News at Abuja that he does not mind having several local governments in Aro, but not autonomous communities. According to him, even with additional local governments, our traditional and cultural ties will remain and all allegiance shall continue to be to the one Eze Aro of Arochukwu. He nevertheless, cautioned that what we need at the moment is peace and good sense of purpose to enable us regain the lost glory of the Kingdom and also improve on the welfare of our citizens. Furthermore, a political anthropologist at Enugu State University of Science and Technology (ESUT), pointed out that the history of political systems in Nigeria show that autonomous community style of leadership is not feasible in areas with highly developed system of Ezeship. He specifically mentioned Arochukwu in Abia state, Oguta in Imo state and Onitsha in Anambra State. Anything short of what is currently existing in those places will be like putting a knife in what is holding the people together and as Chinua Achebe said, Athings will fall apart@ as the center won=t hold any longer. He hopes that Aros will learn a lesson and be wiser.

CULTURE

MARRIAGE CEREMONIES IN AROCHUKWU
By Elder Jonathan Oji

MARRIAGE is a legal union of a man and woman, as husband and wife. In Arochukwu Kingdom marriage between man and woman is a very serious affair. an Arochukwu man treasures his daughter so dearly and before him, she is gold. Because of that he is never in a hurry to give out his daughter to any one he sees. he is quite selective in giving out his daughter to the suitor. The father of the girl is not after the material wealth of the intending suitor, but he is after the quality and good track record of the suitor. He normally says ANwa -Aro iche Mkpola Iche@. By this old Adage, he means, that respect and honour are more important than material wealth. In the course of this write up, one will be surprised to see what an Arochukwu man gives out his beloved daughter as a marriage dowry, infact, not minding, the social status or the academic attainment of his daughter. He believes in the marriage vows of the daughter, so that when he gives out his daughter, he believes that it is for life. He does not believe in broken marriages. And to the credit of an Arochokwu broken marriages are rare. As earlier on said, he is never in a hurry in giving out his daughter for marriage. He makes serious investigation before, he gives consent to the intending suitor. however, in this case, it is a two sided issue both the parents of the suitor and the girl, when the in deal of marriage between the two is hinted, they normally go into fact findings about the two intending couples. In fact, the Arochukwu does not want to gamble with the marriage of their children. it might interest the reader to note that in the yester years, the Arochukwu man did not give out his daughter to none Arochukwu man to marry. However, thanks to the social, economic and religious influences in the society which had affected his belief system.

THE MARRIAGE CEREMONIES

The marriage ceremony in Arochukwu Kingdom is divided into three stages.
a) AIheahuru nulo or ikuaka@
As I hinted in the preamble above, when a man sees a girl of his choice for marriage, he normally discusses with his parents or the immediately relation of his parents or the immediate relation of his intention to marry the girl. Then the parents will then go out in search of facts about the girl, - her character, lineage, behavour. In theses days her academic attainment etc, after the facts findings and her parents are satisfied, the son is given go ahead order. In Arochokwu, the approval of the marriage of their children is very vital, because it carries blessings. Take note that the fact finding is two sided, when any man makes approaches to a girl she normally informs the parents who equally make out some findings about the intending suitor. Then when the two had informally accepted the marriage, the parents of the man will then start the ball rolling. They take a bottle of hot drink, two gallons of palm wine in the absence of the man and girl to the house of the parents of the girl that they have seen something@ in his houses. An Aroman calls this ceremony as AIheahuru nulo or Ikuaka@. To be candid this is the first official state of the proposed marriage. And when this ceremony is carried out, it is customarily believed that the girl is deemed married customarily. No other suitor will go there for the girl again. So when the Ikuaka ceremony is done the parents of the man after a week or two will go back to the intending for their-in-law to demand for the marriage lists. This list is a working document. It contains all that are needed for the marriage ceremonies. The father=s gift, the mother=s gifts, goodwill gifts to the relations of the girl, drinks, food, meat. Normally the parent of the suitor takes this vital document home for study, after he had studied it, they will then come back to tell the intending in-law when they will come for the marriage ceremonies.

Stages Two: This stage involves the immediate large extended family of the girl. On the day of the marriage, the head of the extended family chairman=s the occasion with other elders of the family supporting him. While they take seats, the in-laws are also seated very close to the in-laws and before the function kicks off, the cola nuts, palm wine and a bottle of hot is served to the in-law, welcoming then to the family. then the gifts will be blessed with a short prayer or customarily. After this the chairman of the function, the head of the extended family of the girl, will call for the Manya >Ububo= then the representative of the in-law will bring in a big tray, a bottle of hot drink, two gallons of palm wine and a leg of a goat for the chairman of the function.
* After this the chairman will call for the AManya Ajuju Nna@ and Ajuju Nne@ then the representative of the in-law will bring in two trays separately for the ajuju Nna, a bottle of hot drink, two gallon of palm wine, a leg of a goat and the same thing as manya ajuju Nne. Immediately these items are brought the girl is invited to come and present these items to her parents separately. She then gracefully carried the tray containing the father=s Manya Ajuju Nna to the father, but while collecting these from the chairman of the function, she kneels down and collects the tray, and then gracefully takes them to the father knelling down. The father will then as the daughter a question. Ad, will I eat these items you have given me> She will then positively tell the father to eat; The father will again ask his daughter, whether he will not vomit these items after eating, the daughter will say APapa you will not vomit, eat them. The the father will then bless the girl. She will then take they tray with it content back to the table. She will then take the second tray containing the mother=s Manya Ajuju Nne to the mother in the same graceful manner. As she comes to the mother she humbly kneels down and then presents the items to the mother. The mother will ask the same similar question which the father asked. Ada, will I eat these items? >Yes= Mama, eat. Will I vomit then later? >No= Mama. After these questions and response the mother will bless the daughter wishing her well. Then the tray will be brought back to the table. The chairman will then ask one of his men to examine the leg of the goat whether it measures up to the required standard. The man may say that the in-law had removed a part of the meat and to make up, they will bring about fifty (N50) to Hundred (N100) naira to make it. Normally they give about two Hundred naira to make up the part of the lege of a goat. While the men section is busy, two ladies from the in-law will carry the tray containing Manya Ajuju Nne to the women of the extended family who normally demand some extra money. Normally, the in-law give about three hundred naira to make up the loss in the meat. Then with the acceptance of these gifts. it is the public acceptance of the parents of the marriage. After this, the chairman will call the girl again, the girl will then be given a half cup full of the hot drink to take to the man who wants to marry her. this is the most thrilling stage of the ceremony. As she looks for the man., she is followed by a group, traditionally Aknown as Ndi Odu Mgbede@ well dressed girls who will follow her singing, praising her, Ada, Oma, Ada Igwe, Ada Ukwn, Nne-nna, etc while she looks for the suitor. After searching for the anxious man for about two minutes she finds him, and then kneels down to give the hot drink to the man to drink. The man then collects the drink. This is followed with ovation. After the chairman, gives her a cup of palm wine to go back and give to the man, to drink, the hot drinks signifies that man is always hot and when he drinks cool palm wine, he will calm down. This ceremony in the public is the sealing of marriage contract. Immediately this ceremony is completed the chairman of the function will demand a bottle of hot drink from the in-law. This is called AManya Ihu Onu aku Nwanyi@ or wine for the negotiate of the bridal price. When this is done, the two parties, they will retire to a private place or in the public for the bridal price. During the negotiate, an Arochukwu does not believe in naira, he negotiate in pounds shellings or pence. He talke in thousands of pound. But remember that Arochukwu man is customarily custom oriented society. That after the negotiation he normally goest to the ancient land of Okwa Issi Arochukwu. When the two parties had agreed tentatively on thousands of pound at the bridal price, they refer to the biological father of the girl who will make a public policy statement on the dowry believe that he will not leave the ancient land mark Okwa Issi, what is N25,000 as the dowry. With a provision, that the intending in-law will take good care of the daughter and will also take care of the parents. With the public pronounccement of the bridal price, this stage of the ceremony is ended.
Stage three of the ceremony called Manyi - Ukwu: This ceremony involves a large section of the community or in a small community the whole community is involved. It is day of merriment. Traditional dances, or band in attendance. The community members are seated in sex grouping. Men and women. It is the day, the in-laws will bring the dowry. In doing that, the dowry is put in six ancient plates, carried by the in-laws women all in George wrapper materials. They are followed by six men all in George wrapper carrying six pads. Finally they are followed by six finest looking men with big walking sticks in all in George wrapper. As the human train moves in they are received with a bottle of a hot drink. As they drink, the six pads are dropped in front of the girl=s father=s house. two for the month, four for the father. Normally an Arochukwu does not take the whole of the bridal price, he take about twenty naira out of the twenty five. The in-law takes two naira home for safe keeping so that when he is in need he comes to the in-law for help. While the stage is on the newly traditionally weds will be dancing with friends or relations. the leader of the community will also collect the traditional gifts of drinks, potash, cigarette, food, some cash gifts. At the end of this stage the ceremony comes to a close, the girl is ready to follow her traditionally married husband. *Elder Jonathan Oji sent in this piece before the latest changes in marriage rules.

The Origin, History and Significance of Omu Aro
By Engr. Alex Ezumah

The insignia, emblem, or logo >Omu Aro= (a compound word) appears quite simple to pronounce, simple in outlook and meaning, and of course, a simple symbol of identification of the Aro people and Aro documents. This is precisely the feeling and thinking of a lot of people, some Arochukwu indigenes inclusive. However, when one is exposed to proper information and education, this simple emblem, will turn out to be one, loaded with witty information and messages, power authority. The use of insignia or emblems is now generally known, practiced, acknowledged, and widely adopted by various countries, states, political and economic bodies like the United Nations (UN) \, the Common Wealth Countries, the Organization of African Unity (OAU), the Economic Community of West African State (ECOWAS), and a host of other Government and non-governmental Organizations. These symbols or emblems of identification and authority which are hardly mistaken are usually embossed, printed, painted or scattered on monuments, documents, National Flags, Bill Boards, State Buildings, Vehicles embassy buildings abroad, etc. This is with a reason to easily identify, recognize, publicize and demarcate boundaries of authority and jurisdiction as each case may be. It is therefore, in this same vein, that our fathers and forefathers designed, created and immortalized the AOMU AROCHUKWU@ popularly known and call AOMU ARO@. Inquisitive Aro sons and daughters will appreciate the intelligence and powers exercised by their predecessors when they understand the origin and significance of the OMU-ARO, now accepted and cherished as a veritable and lasting accomplishment of the Aro people in modern history. The insignia, Omu-Aro is the acknowledged authority of the Eze-Aro. This is the Logo or symbol you find on virtually all Aro official documents and items emanating from Eze-Aro=s palace or being administered on his behalf by Aros at home and abroad. It is also conspicuously printed on most Aro Wrappers, with the Omu-Aro Wrappers, with the Omu-Aro Wrapper topping the list. The artistic design and production of this great emblem of identity is the handiwork and creation of two illustrious Aro sons, to whom tribute must be paid for immortalizing the AOmu-Aro. These were the late Mazi T. K. UCHE of UJARI Village, and late mazi W. O. OKEREKE of AMUVI Village. Mazi T. K. Uche was the author, composer and inventor, who first tried to translate his imagery impression of the AOMU@ as a symbol of Aro authority on paper, in the form of OMU-Aro diagram or sketch. This was later fine tuned as the logo we all know as Omu-Aro today. Mazi W. O. Okereke of the famous Okereke brothers business empire, after receiving the approval of the Eze Aro decided to immortalize the brilliant efforts of his brother by taking the design overseas, and purchased a patent for the printing of the present Omu-Aro cloth or wrapper, which is now the pride of all Aros at home and in diaspora. Thus, he gave form and shape to the idea of late Mazi T. K. Uche on the overall interest and benefit of Aro indigenes. Description of the Components in AOMU-ARO@ Different symbols, or items represent different things ranging from Name, Mission, Purpose, Authority, Interest, etc., and at the same time carry and explain different messages. Now, the Omu and the Omu Aro, for purposes of clarity and better understanding are not interchangeable. The Omu is the young leaf or leaves of the palm tree or the knot, tied from this leaf by the Eze Aro, while the OMU-ARO is the insignia or emblem of authority of the Eze Aro. The Omu as we have it anywhere on Aro documents, monuments or wrappers has the knotted Omu leaf at the center, with a hand giving it and the other receiving it. On the boarders of the OMU are wavy lines which have a perched eagle with spread wings on top of the lines. By the two sides are crowns located one on each side, while diagonally crossed, are a sword and a gun, with the Aro AMotto@ AKO BU Ije at the bottom of the emblem. In translating the design, it is a symbol of past and present historical power of the Aro people. The eagle on top of the emblem represents kingly honor, the swiftness and promptness that go with the Omu call. The crowns by the sides show it royal backing from the Eze Aro=s Palace. The Omu at the center with one hand giving out and the other receiving it demonstrates that no person or persons ever reject the Omu from an Aro Messenger. The Gun and Sword diagonally placed represented the force that is always behind the Omu message. It enforces strict obedience on all, who fail to comply with the AOMU@ call and its message. Lastly, the Aro AMotto@ AKO BU IJE located at tail end of the logo simply means that wisdom goes with progress and success, in any adventure in life. On the whole, the Omu leaf is a special leaf of NSIBIRI which was the fastest and most powerful means of communication of the Aros of yesterday and today. It is the special preoperative and preserve of the Eze Aro to tied the knot and dispatch it to any person or persons village or villages, and towns that he wants to see. He also decides the nature and weight of the Omu, that is if it should carry severe or mild warning or punishment, should the Omu he disregarded by any person or town. Example of the Demonstration of Power Behind the AOMU@. This example is taken from a publication in one of the Aro based magazines written by an eminent Aro son, Mazi Eni Kanu Oji. It is stated that the last and most recent demonstration of the powers and forces behind the AOMU@ was in the year 1947 when Mazi Okoroafor Njika (popularly known as Njikeonye), an Amukwa man, a farmer/hunter crossed the Amukwa bridge one afternoon to his farm but never returned. The village sent search parties for him, combing the whole farm area and the bush to their boundary with our neighbors, the MAKU people. After two days of intensive search, the parties reported back to the Eze Aro, his Royal Highness, the late Eze Kanu Oji, that they could not find any trace of the man. The Amukwa people alleged their suspicion that Mazi Okoroafor was kidnaped and killed by Maku people because of a farm dispute they were having with them and secondly that the Maku people were celebrating their New Yam Festival at that period. The Eze Aro, Eze Kanu Oji sent the AOMU@ with two sharp sticks, pierced through the knot at the center of the OMU to Chief Akekor, the Exe Maku and clan head of Iwere. On receiving the AOMU@, the Maku=s males and females, boys and girls, old and young, all fled the town leaving only such stubborn animals they could not catch, and such property they could not carry. They came to Maku hill at the boundary between them and Aro and hoisted two while flags, with the OMU on one of the flag. At their village square, they also hoisted one other white flag. On the expiration of the date given to the Eze Maku for the returning of the AOMU, the Aros assembled their fighting forces and were gathering at Oror on the morning of the D-day to march to Maku, when five military Keeps with armed soldiers and three white men arrived at Eze Aro=s palace by 6.30 a.m. from Itu and Calabar. Meanwhile, Chief Kanu Okereke, the Eze Ibom Isii and Chief S. U. Okoroafor, Eze - Eze Agwu were meeting with the Eze Aro when the white men arrived. They went up to the Eze Aro and asked him to stop his people from going to war against His Majesty=s citizens. While they were persuading the Eze Aro to stop the onward march of his people, about ten other vehicles loaded with armed policemen arrived from Umuahia and Bende. The policemen all wore green helmets with nets on which they pinned some leaves, grasses, and small branches of trees. They also carried mark. Three and four GUNS with bayonets. About 3000 policemen arrived Aro in the batch, that morning. The soldiers and policemen were all seen standing by their vehicles waiting for their white men - officers who have gone to discuss with the Eze Aro in his palace. On the Aro side, the fighting men were in fact assembling and increasing in numbers as they arrived, village by village. The first village to arrive was UJARI, led by Mazi H. V. Okoroji fully dressed in his war attire and leading over 200 Aro soldiers. Mazi H. V. Okoroji as he was popularly called (he had a flair for the Aro word - Mazi) wore his sword hanging and dangling by the left side of his waist. On his two arms were tied white AOzoebula@. He had a special smoky war headdress made of black and brown twine ropes covering his head and hanging loosely over his face, with a long English riffle in his hand. Before 8.30 a.m. over 1000 Aro soldiers had arrived from Ibom, Ujari, Amasu, Amanagwu, Abgbagwu and Ugwuakuma amidst shouts and war songs. The soldiers wore various types of head gears. It was a golden opportunity for most people to display their guns and other weapons captured by their grand-fathers or fathers from the British soldiers that invaded Aro during he Aro expedition of 1900 - 1902. Some of the soldiers carried native guns, swords, spears, bows and arrows and even thorny clubs, while others carried branches of trees and knives. Also, there were the Ikpirikpe war drum beaters to motivate the fighters. The warriors from amaeze Villages were advised to assemble at Atani, Ugbo and Amukwa villages for tactical and operational reasons. They were to wait for the arrival of Eze Aro before crossing the Amukwa Bridge as they were to form the advance party. By 9.00 a.m., the meeting of the Eze Aro and the white men ended. They came out and took two Jeeps with the Eze Aro sitting in the first Jeep with one officer, while the other Jeep carried one other white man and soldiers. The drove to Amukwa Head Bridge, where Eze Aro ordered his warriors to go back to Oror to wait for him and the white men who promise to go with him to Maku to know why Eze Akekor failed to return the Omu. In about a couple of hours, Eze Aro with the officers came back to Aro with three flags and the Omu on one of them.

Personality of the Month

Personality Interview – From the Archives
By Okorafor, Chris Aniche

Our maiden personality interview is with a man, who requires no introduction. A 1967 graduate of Accounting, Second Class Hon.; Upper Division from the University of Nigeria, Nsukka.
Also, an MBA holder from the University of Alberta, Canada; member of several professional bodies etc. Mazi Okorafor, Chris Aniche had lectured, had stint with practical business management and now into consultancy.
Born 60 years ago of Amuvi, Arochukwu parentage, his hobbies include swimming, table tennis and reading. A man who conforms to modernity as much as he cherishes and respects traditional institutions. Mazi Okorafor is currently the National President of Amuvi Welfare Union and first vice president, Nzuko Aro Enugu Branch.
He spoke to the duo of Azubike Okoro and Ben Ezumah of Aro News recently at his posh residence in the cosy city layout New Haven, Enugu. See excerpts of the interview below:-

Q: Please comment briefly on your childhood background?
A. Father had only just secured a job two weeks earlier with the Nigerian Railways Enugu, after his demobilisation from the AChristian@ an Italian Merchant Navy, when I came calling at the Catholic Mission Maternity Home at St. Patrick=s Coal Camp on Thursday, Orie June 16th, 1938. Four days later, I was christened with a name derived from the name of the vessel my old man had served for eight years. My childhood environment was constrained to the district head office locations of the railways (Enugu, Makurdi, Zaria, etc.) where he was from time to time posted. Sometimes, I think this is why I am kind of always homing in like a pigeon to Enugu.
Q. Career History, please, provide detail information:
A. Started off teaching accountancy at the University of Nigeria before branching off to Consultancy Services with Skoup and Company Limited. Thereafter, took a spell of practical business administration as General Manager, Development Finance and Investment Company Limited, Owerri, Executive Director, Corporate Planning, Ferdinand Group of Companies, before doing a round about turn to consultancy services as a closing chapter to the short job history 1970 to date.
Q. What major developments have you noticed in Arochukwu in the past decade?
A. The past decade brought such changes in Aro as:- Increased urbanization with the creation of Arochukwu Local Government with headquarters in Arochukwu. The establishment of a Technical College of Education, a NITEL substation and the presence of NEPA some while earlier, the location of a branch of one of the leading commercial banks (Union Bank), the People=s Bank, and a Community bank in Aro, enabled the establishment of some cottage industries (welding refrigeration and electronic engineering, etc) to serve the demands of users of electric power in home appliances. The economic boom 1992-1983, soon after the civil crisis, had tricked down effects in Aro, as indigenes in Diaspora, who learnt the hard lessons of loss of property, invested substantially in housing developments in Aro.

The above two features have had good effects on the economy of the town. Firstly, the increased income generated from employment in the government establishments and the private sector service units providing for the demands of these offices, their personnel and the increased student population. Secondly, the housing projects started by Aro citizens brought in new skills and encouraged, income paid construction workers. Many swamps were drained for houses as the prime family lands were built up. Roads and streets and avenues were developed to link up these new housing schemes with the existing township roads at costs to the estate developers. These completed and locked up mansions, demanded the recruitment of salaries caretakers and groundsmen, as kinsmen could no longer oversee such large homes within the limits of their own private occupations.
There are unfavorable side effects to these developments. Urbanization pollutes the natural water supplies of streams and brooks. Without new water supplies of streams and brooks. Without new water schemes by the government, the town is now experiencing inadequate potable water supply particularly during the dry seasons. Worse still, the traditional institutions, are being shelved to the background as citizens opt for the administrative processes of the police, customary and magistrate courts in preference to the customary arbitration by the structured appeal hierarchies of the Eze Ogo, Eze-Ekpe, and the Eze-Aro and his council members. Furthermore, the cultural institutions of the Ekpo, Oboni, Aba and Ekpe are being relegated to the background by the abandonment of their practices by the supposedly elite indigenes under misconceptions of pretending to be classed as urbane.
Q. Going by historical postulations, can you say that Aro hegemony is in ascendancy or descendency?

A. The modern Aro man is still basking in the glories of his fore fathers to the detriment of his today and to a threatened disaster in his future. The decay in Aro hegemony is very evident.
Q: How would you assess the contributions of the Aros in the overall development of Igboland?
A. It was to be very beneficial by the Igbos among whom the Aro=s settled. It means the cessation of inter-clannish wars among those Igbo Communities with their neighbors and thus encouraged better agriculture and trade. It introduced Aforeign@ goods into their communities and assisted them in getting permanent rid of the very bad eggs in their society.

Q: How would you view Aro royalty today?
A: Royalty every where has to keep its throne relevant tot he citizenry. Notice the reaction of the House of Windsor to the demand by its subjects and then the world that it responded like the common citizen to the tragedy of the death of Princes Diana. This is not restricted to the Queen of England. Every monarch has to be seen to be relevant or it will begin to loose allegiance. How a monarch does this will depend o the specific circumstances of its regime and subjects. With respect to Aro royalty, I have not had the contact since the pomp and pageantry of the last rites to Eze Kanu Oji of blessed and esteemed memories to enable me adequately assess it.

Q: Is the radiance and pageantry associated with the Eze Aro throne gone?
A: It is too early in the reign to assess this. Furthermore, it is possible that the radiance very much evident in the reign of Eze Kanu Oji, is not now visible is due to the poor economic climate which also affects the radiance of every event and ceremony in Nigeria today. Institutions like the monarchy can best be judged by precedents. One needs to wait for the wine to mature, before he can make a valid judgment as to its vintage quality. But for now the pageantries associated with our most solemn occasions, like the Ikeji festival, or the reliance on the throne for settlement of disputes, are not there any longer. These should be restored.

Q: What makes the Aros a unique people?

A: Their ancestry. They were able to initiate an expanding empire some time before the dawn of colonization. It is difficult to resist the assumption that it is due to higher intelligence. The reasons are yet to be properly identified.

Q: What contributions are women making in the developing of Arochukwu?
A: Relative to women in other parts of Igbo land, nothing special, but like other women folks in to see areas, they are contributing immensely to the development of the town through various women organizations like the general umbrella Inyom Aro which is setting up a medical center at Ugwuavor and had built a school hall at Mary Slessor School; the all Arochukwu Catholic Women Organization, undertaking the construction of a Domestic Science Center, the Onyemara Nwanneya of Amuvi, which built a school hall and provided seats for the civic center for example.

Q. How can women and youths be empowered to contribute more in the development of Arochukwu?
A. Acknowledging and recognizing their presence and acclaiming their modest initial contributions and initiatives, thereby encouraging and adding areas to their elbows. Most often this is all the empowerment such organizations require but sometimes it is sad to say, we lack the appreciative spirit which engenders this empowerment and relapse into the proverbial AAgaghi ubi, ekene nnawo@ (Neither going for farm work, nor welcoming those who had been to far work). This assured, the women and youth organizations would most often require some measure of administrative and professional back-up from the adult-male organization.
Q. Poverty has been identified as a major problem in Arochukwu. How can quality of life be improved and poverty alleviated in Aro?
A. Taking advantage of the existing infrastructure in Aro in the establishment of small and medium scale industrial projects would assist in increasing its local economy. Formation of co-operatives may assist in this respect, particularly with such projects that involve the extended processing of locally available agricultural outputs. Efforts should be made to improve on the decaying infrastructure such as NITEL service which broke down completely in 993; the federal road network (Umuahia-Bende-Aro, Umuahia-Ikot Okon-Aro). Encouraging Aros to Arepatriate@ greater proportion of their earnings to the aged and dependent relatives, is also another source of alleviating poverty. It should be borne in mind that if properly estimated, about 30 % of the Aincome@ of a non agrarian rural economy like Aro consists of remittances from income earners residing outside the town.

Q: Why are so many Aro industrialists reluctant in establishing their business in Arochukwu?
A. Inadequate communication infrastructure to support movement of raw and finished goods (road network); and to enable control from outside the town (telecommunication), as well as non-availability of appropriate information to prospective industrialists as to the type and scale of industrial projects the environment can economically sustain.
B.
Q: How can the problem be tackled?
A. Remedying all the above indicated constraints. There is a pool of very young school leavers who are employable as it is or capable of absorbing requisite on the job training. For some undertakings, the cost of production of may be found to be lower within Aro than if undertaken elsewhere.

Aro Proverbs:-

We bring you some of those wise sayings of our people as supplied by
our guest columnist, Mazi Samuel Okereke.

1. Akwanyere utara ugwu odi ka ojuru avo - When you show dignity in food consumption, it does not mean that you are filled (ie. If you shake hand with a leper, he wants you to embrace him).
2. Miri na ma nkume, nasa ya miri -the rain that beats the stone, washes it clean (ie. An insignificant fellow competing with a man of substance makes himself a laughing stock).
3.Ibu agwo abali amaghi ebe isigi di - You are a night snake, your head can not be located (ie. An unpredictable person).
4. Nnu na manu anaghi ese okwu - Salt and palm oil do not quarrel (ie. Two persons that is compatible).
5. Ina atu agu avo onu - You are removing the whisker of a lion (ie. You want to commit suicide)
6. Anyi anaghi amu oku eri nri - We do not eat with light on (ie. We do not suspect one another or we are reliable).
7. Ahunyuo ire oku, agwuru oku eju madu anya - When you extinguish a burning light, smoke spreads all over (ie. The death of a breadwinner is a disaster)
8. Anaghi ere okuko ukwu jiri na ulo - You do not sell a chicken with a broken leg at home (ie. Be your brothers keeper)
9. Asakata akwa unu, asapu ya obocha - Constant washing of sack-cloth turns it white (ie. Do not over do things).

10. Okwere nke di ya - A faithful and loyal house wife (ie. A dependable associate).

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Presages, Passages & Milestones

Memorial Service

Mazi David Okereke & Daa Agnes Ogbonnie Okoro
- Journey to Eternity

Prologue
It was the 17th century bard, Shakespare who said in his play, Julius Caesar that “... death is a necessary end, will come when it’ll come...” The statement underscores the inevitability of death as an intriguing and awful phenomenon to man. Thus, since the dawn of human history, man has struggled to understand death, so as to come, if possible, to terms with its ravaging, wasteful, awesome and destructive grip on all things that breathe. Death has always been a universal theme in song, poetry, drama, film and the arts generally. It is theorized by philosophers and free thinks alike; rationalized by people everywhere as a veritable way of coming to terms with its reality. Speaking on death, the late Owelle of Onitsha, Nnamdi Azikiwe says “.... it is the deorn of all humanity that all animate things will eventually become inanimate so that nature may continue in its inexorable march...” Every human must, as a matter of necessity, bite the dust of death, complete the circle of birth, maturity and death. More so, apart from absolute cessation of life and withdrawal of the individual struck down by death from human society, death brings unquantifiable degree of pain, not to the dead but to the bereaved - who are robbed of the dead person’s affection, favour, personage, chores, intellect, vocation, fraternity, vision and so on. Death in Aro custom and tradition is accorded its proper place. There are seriously guided procedures on death; burial, funeral ceremonies, memorials and so on. Mazi Christian Nwafor has well researched, published materials on Death and issues related to it in Arochukwu. Some of them are already published in the past issues of Aro News. The dead are inextricably part of the Aro community and are viewed as the living dead, ndi-ichie - a congregation of the dead in every lineage in the community. They occupy a coveted rung in the hallowed pantheon. They are venerated and believed to be ubiquitous as they are now kindred spirits and have the power to invoke sanctions or otherwise on the living. Thus, the concerted effort to appease them as the case may be. In any case, they may not be consulted, bargained with or be seen. So it was that on 4th January, 2004, Mazi Azubike Okoro, Publisher/CEO, Aro News remembered and honoured his parents - Late Mazi David Okereke Okoro and Mrs. Agnes Ogbonnie Okoro (Nee Uja). The ceremony began on Saturday evening with Service of Songs and exaltation anchored by Pastor Orji, the firebrand evangelist son of elder Jonathan Orji. His eloquence brought many to God that evening. On Sunday, there was a requiem mass at St. Thomas Catholic Church, Amuvi. In attendance were the Eze Aro, Mazi Ogbonnaya Okoro and his entire cabinet amongst numerous other guests. Soon afterwards, the entourage went over to Oyiridia Cardens, Mazi Azubike Okoro’s new residence where a cooling van with drinks unlimited stood by and serviced the throats of guests who came from far and near. Those who made the guests list include, some staff of NDIC from Abuja and Enugu Offices, business associates, relatives and friends of the Okoros who danced and recounted the lives and times of the departed. Musical band and dance troupes entertained the large audience till the wee hours. May the souls of the faithful departed, rest in peace...

Eze Aro Extols Virtues of Love & Respect For Parents
... As Azubike Okoro Remembers Mazi David & Daa Ogbonnie Okoro

Amuvi was agog in the early days of this year as various families and groups hastily rounded-off different ceremonies before the departure of most returnees for the Xmas and New Year events. Prominent among these occasions was the ceremony of memorial/thanksgiving mass put together by Mazi Azubike Okoro, Publisher/Editor-In-Chief of Aro News in honor of his departed parents - Mazi David Okereke Oduagu Okoro and Mrs Agnes Ogbonnie Okoro (Nee Uja) which held on Sunday January 4th, at St Thomas Catholic church, Amuvi, Arochukwu. The church proceedings which commenced at 10 a.m was presided over by the assistant parish priest, Rev Fr. Bernard Kalu. Apart from the usual congregation, all corners of the beautifully renovated church was taken up by guests and visitors who came from both near and far places to grace the occasion. Early arrivals included the Aro monarch, Mazi Vincent Ogbonnaya Okoro (CFR), the traditional heads of Ibom Isii and Eze Agwu kindred, Mazi Kanu Nwa-Kanu Okereke and Mazi Okorafor Uror. Others included the EXCO of Nzuko Arochukwu lead by its newly elected President-General, Mazi Emma Kanu Ivi, Okpankpo Aro, Eze Ogo Amuvi and the Eze Ogo of various other villages. Also in attendance were distinguished and important personalities from Amuvi and Arochukwu including representatives of many reputable organizations. In his highly incisive and penetrating sermon, Rev Fr. Bernard Kalu urged the congregation to joyfully accept the teachings of our Lord Jesus Christ whose birth day the church was celebrating during the season. He had earlier delved into the philosophy and theology of the gospel reading to explain the visit of the three wise men to Jesus at birth, interpreting the meaning of the different gifts which they offered Him. Also, while commenting on the profile of Mazi David and Daa Agnes Okoro, Rev Fr. Kalu alluded to the virtuous lives they lived while on earth and urged the congregation to prepare themselves for an everlasting existence with Christ in heaven. As part of the build up to the occasion , members of the Okoro-Avigbo kindred were two days earlier .i.e Friday 2nd January, 2004 at 4pm, briefed and entertained at the residence of the host, Azu Oze, Amuvi. As is required by custom, during the occasion, they were shown the cows and presented other items meant for the ceremony. Furthermore, on the eve of the main function .i.e Saturday 3rd January, 2004, friends, in-laws and relations who had arrived from various places were treated to a mini social get-together preparatory to the Sunday event. The Saturday Nite function commenced with a prayer session which was conducted by Rev Emeka Orji during which many people gave their lives to Christ. Immediately after the church ceremonies, the occasion shifted to the residence of Mazi Azubike Okoro where numerous guests from within and outside Aro, friends, in-laws including colleagues from NDIC and well wishers were already gathered. The Aro throne, the kindred heads, past and present leadership of Nzuko Aro, social clubs, business moguls and the academia, etc were in attendance. Different traditional dance troupe and gospel band entertained the audience. While delivering a speech on behalf of the Okpankpo Aro, Mazi Kanu Nwa-Kanu Okereke, Eze Ibom Isii praised Mazi Azubike Okoro for his numerous efforts in serving Aro’s interest. He commended him particularly for sustaining the publication of Aro News Newspaper all these years not withstanding the financial strains. Through the medium, he noted, Arochukwu is now better known, better understood and its strategic interests articulated for posterity. Aro, according to him, demands that this good works should not be abandoned particularly now that a new administration of Nzuko Aro has just been enthroned. Earlier, the Eze Aro, Mazi Ogbonnaya Okoro told Mazi Azubike Okoro not to relent in doing what will positively touch the lives of the entire community. According to him, showing respect to one’s parents, whether dead or alive, is expected from all of us by both the Christian and traditional values. Having done that for your departed parents today, the reward will come in a million folds. Also, while commending the magnanimity and sense of purpose of Mazi Azubike Okoro, the president-general of Nzuko Aro, Mazi Kanu Ivi reminded the audience that Aro has a way of paying back to those who serve its interest. The presence of the entire Arochukwu community in your house, particularly the personal presence of the highest traditional and civil authorities including elites and VIPs of different hue, are confirmations of how dearly the town is appreciative of your roles. Keep it up and remain assured of the support of the community in all endeavors, he noted. The occasion rounded-off with plenty eating and drinking including all sorts of entertainment by various groups.

Tributes

“Your Types Are Scarce”

“No one has the capacity to
judge God. We are but drops
in that limitless ocean of mercy” – Ghandi

Dede & Mama Chinweokwu,
As we mourn your departure from this world, we recollect the enviable qualities which stood both of you out amongst your contemporaries. You were generous, kind, humble, humane, modest, caring and commanded a lot of respect from those who knew you. You stood for truth, lived a life worthy of emulation and encouraged those who were around you.

Mazi, at a very young age when other folks were contented with the comfort provided by the wealth of their rich parents, you left easy life and set out to establish a personal estate. By so doing, you carved out a niche and left indelible footprints on sands of time. No wonder, up till date, you are remembered by many whose lives your generosity touched. Death denied us your fatherly care, valued friendship and elderly counsel. But we give God glory because he understands and perfects all situations.

Mama “Biri” (Bridget), the sudden death of your husband culminated in a situation whereby the responsibility of fending for us was squarely thrust upon your shoulders. Through thick and thin, your sterling qualities stood you on good grounds such that you excelled in the multiple roles that fate bestowed upon you. The ease and finesse with which you catered for all your relations, rushing to and from Onitsha market (Otu) to buy bags of fish, earned you the appellation “Pleasure Car, Opel” by your fellow traders and numerous friends. The loving care of your darling mum, Oyiridia, the strength and courage of your junior sister, Nwannedia (Mama Ocha), the fatherly and wise counsel of your only brother, Fred (Ozo Omemgbeoji), the steely and reverent spirit of your most junior sister, Ann; and, indeed, the support of the entire Akuma family and other relations were a bulwark during the tempestuous period. Due to your devout affection for your husband, you successfully resisted the urge for a second marriage at his death. Reciting the prayers of St Jude and the catholic charismatic renewal fellowship were your best pastime activities. You encouraged us to work hard and to be humble. You were known to be of very few words. In fact, your meekness was often mistaken for weakness. You were generous to a fault, meant every thing to all persons not minding at what cost.

Dede and Mama Azu (Azubike), God gave you to us, God also took you from us. Of course, whenever the pain of your departure momentarily hits us, we become saddened; but we quickly take solace in your fulfilled lives and the legacies you left behind. Truly, your types are scarce. Farewell!!!

Your daughters,
Mrs Chinwe Kanu Okoro (Nee Okoro) & Mrs Biddy Anayo Nwankwo (Nee Okoro)

Dear Grand Pa & Mum,
We love you dearly but God’s love for you is much more. Great, indeed, both of you were as you lived on earth. We do not therefore; mourn your departure unfaithfully because you equipped us and others with diverse skills. It was not easy to believe we could grow up without having you around to play with. But we accepted it in faith as God’s best decision for us. Also, trusting that your destination was heaven. So we miss your radiant presence and the ease with which you attended to our numerous needs the few occasions you visited us. Your departure has remained a painful blow, threatening to leave a big vacuum that can not be filled. Please, think and remember those you left behind and join us in petitioning the Almighty for mercy upon all in the family. On our part, we pledge to keep striving for good and virtuous works, along the path you showed us, strongly believing God that your very best will be shown in us. Continue to rest in peace. Amen.

Miss Ijeoma Kanu- Okoro, Miss Chinyere Azubike-Okoro
& Miss Adaeze Anayo- Nwankwo

For your grand Daughters.

Dede & Daa,
Several years back, but it looks like it’s yet morning on creation day. The memory refuses to fade away as the thought of your absence keeps coming. Its like a day- dreaming experience, closing ones eyes and imagining both of you in-charge of activities in the family compound as counselors of last resort. And, the gift bank that never drys up. But death won’t let us avail that opportunity. Okay, we have grown to know what the scripture teaches - that all things work together for good for those who believe in God. Meaning, there must be a purpose why God allowed it to happen the way it did. Thank God for the gift of Dad and Mum that have kept the flag flying in your absence. Such is the relay race of nature whose universal track, we are now being molded to fit into. From your close abode with the Almighty, we seek your continued supplication in conjunction with other heavenly hosts in this race of our life. We wish you farewell, you fought a good fight, you finished the race and you kept the faith because a tree is known by its fruits and not its roots. Adieu.

Master Nnamdi Kanu-Okoro, Master Chibike Anayo-Nwankwo
and Master Chinedu Azubike-Okoro

For your grand Sons

Thank You

On behalf of my self, my family and the entire Okoro Akuma extended family, please accept our thanks for your presence, good wishes, gifts
and prayers during the memorial/thanksgiving mass in
honor of our late parents - Mazi David and Daa
Ogbonnie Okoro. May the good Lord reward
you a million folds. Amen.

Mazi Azubike Okoro
(For the family)