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. T