Aro Monarchy

Aro Throne In History- Profile of the Aro Monarch

Mazi Vincent Ogbonnaya Okoro Asi Eko Oke Nnachi, CFR, Eze Aro VIII of Arochukwu was born on March 6th, 1932 at Nde Oke, Oror, Arochukwu to the late Mazi Okoro Asi Eko Okenachi who died in 1952. His late grand father- Mazi Asi Eko Nnachi was the Eze Aro V of Arochukwu. A holder of the Higher National Diploma (HND) Technical from the prestigious Paddington College of Technology, London, he worked in several medical Institutions in Nigeria and abroad before ascending to the Aro throne on May 31st, 1995. The throne, which he occupies, is over 500 years old, having been established as far back as the fourteenth century A.D. Since the British invasion of Arochukwu (otherwise known as the Arochukwu Expedition) in 1901-1902, the British Colonial Government recognized the influence and prestige of the Aro King (the Eze-Aro) whose influence and prestige transcend the whole of Igbo land and beyond. It will be recalled that Aro settle and constitute autonomous communities in various parts of Abia, Imo, Anambra, Cross River, Akwa Ibom, Ebonyi, Enugu and beyond with their recognized traditional rulers, but then these Aros and their traditional rulers pay true allegiance and annual homage to the Eze-Aro whom they recognize as their King. Because of his influence and prestige, the Eze-Aro was the first and only President of the then Arochukwu Native Court. Both King George VI and Queen Elizabeth II awarded previous Eze-Aro’s certificate and medals of Honor in recognition of their immense popularity, influence and prestige throughout the former Eastern Region of Nigeria, more particularly for their role in quelling the Aba Women Riot of 1929. In the colonial days and after, the Eze-Aro was and still remains an embodiment of peace and exercised sobering influence over the other chiefs and Traditional Rulers in the area. The Eze-Aro is one of the eight (8) Traditional Paramount Rulers in the former Eastern Region of Nigeria, and the only one in Abia State of Nigeria, whose positions as First Class Paramount Traditional Rulers were entrenched in the 1960 Constitution of Eastern Region of Nigeria as well as in the 1963 Constitution of Eastern Nigeria when Nigeria became a Republic. The other seven (7) First Class Paramount Traditional Rulers are the Amayanabo of Opobo, the Amayanabo of Bonny, the Amayanabo of Nembe, the Amayanabo of Kalabari, the Obi of Onitsha, the Obi of Oguta and the Obong of Calabar. Consequently the Eze-Aro of Arochukwu and the other seven (7) First Class Paramount Traditional Rulers named above were automatic and ex-officio members of the eastern Nigeria House of chiefs until the outbreak of the Nigerian Civil War and subsequent creation of twelve (12) States in 1967. Thus the Colonial government and all subsequent Nigerian Governments, especially in the former Eastern Nigeria, have continued to recognize the influence, prestige and exalted position of the Eze-Aro as one of the few Traditional Rulers in the former Eastern Nigeria occupying a traditional stool with history. He is in fact, the only Traditional Ruler in Abia State occupying such a stool (i.e. a traditional stool with history.

Insert Kingship Chart

The Journey to the Throne
- Ben Ezumah

Every civilization rises, flourishes and then with time either crumbles or endures, so is history which is a major component of human civilization. An epoch in Aro history and civilizations came to an end in 1987, when His Royal Highness, Eze Kanu Oji died. His reign was long and peaceful – Sixty-Nine (69) years in all, 1918-87. He was revered by all, his death marked albeit painfully, the end of an era and the commencement of another. Soon afterwards it became evident that there were irreconcilable differences in the Aro ruling house – Oke Nanchi. Two contenders to the throne had indeed emerged: Prince Sampson Kanu Idei and Mazi Vincent Ogbonnaya Okoro. A letter dated 1st August, 1988 entitled “Notice of Coronation” signed by late Mazi/Dr. Nwakanma Okoro (SAN) Chairman, Okennachi kindred, Mazi/Elder I Okwara Onoh Chairman, Ibom Isii kindred and Mazi J. Ezuma Okoro, Chairman Ezeagwu kindred, was sent to Mazi Vincent Ogbonnaya Okoro notifying him as Eze Aro elect and the need for him to urgently severe his services with his erstwhile employers, the University of Nigeria, Nsukka; so as to take up the mantle of leadership of Aro Kingdom. That letter of 1st August 1988 evidently led to the filing of suit No. HOH/26/88 at Ohafia on 30th August, 188 by Prince Sampson Kanu Idei as plaintiff while Mazi Vincent Okoro, Okoro Ohu Oke and Mazi Oji Kanu Oji were joined as defendants. By now the scenario was tensely set for the long eclipse; series of litigations and war of attrition that lasted for over seven years defying all known Aro traditional method of conflict resolution and diplomacy. All attempts by prominent Aro sons such as late Dr. Nwakanma Okoro on the one hand and late Mazi Sam Ikoku on the other, to settle the matter out of court failed. Other bodies that waded into the matter with a view to procuring amicable settlement out of court included Nzuko Aro, Eze Ogos, etc. Despite these attempts by well meaning Aro indigenes the litigations dragged on and on, until 1995; following the death of the first plaintiff, Prince Kanu Idei on 1st May 1995, which struck out the case. Part of the ruling read as follows: “It is a pity that we have to pass this mortal way, Mortal way, that the future has no forecast of it. Whatever is the case, though a sensitive case that could have led us into the history of Arochukwu, this court has no alternative than to cede to the application made for striking out of this case, which is instituted in ‘personam’. Accordingly this case in the circumstance is struck out (Suit No. HOH/26/88). Consequently, in a colorful ceremony in December 1995, His Royal Highness, Mazi Vincent Ogbonnaya Okoro ascended to the throne and was officially presented with a staff of office by the then Governor of Abia State. May the reign of His Royal Highness, Eze Vincent Ogbonnaya Okoro be long and peaceful.

Eze Ogbonnaya Okoro - Greatest Milestone So Far –
By Mazi Azubike Okoro

Thursday November 16th, 2000. Africa hall, International Conference Center, Abuja. 9.00 AM prompt. Security arrangements were at its best. Only guests with the official invitation cards were allowed into the hallowed chamber of the hall. The honorees, their relations and invited guests turned up in their very best. All kinds of regalia were on parade. The entire ground and environment around the International Conference Center wore a carnival outlook as guests who could not make it into the hall proper took positions at various corners outside. Such was the setting as the Head of State of Nigeria - President Olusegun Obasanjo arrived and stepped into the Africa hall to decorate distinguished Nigerians who deserved to be honored. Among them was His Majesty, Mazi Vincent Ogbonnaya Okoro. Key functionaries from all walks of life - including retired and serving personnel from both the private and public sectors were equally honored. The list included former heads of state - General Yakubu Gowon and Alhaji Shehu Shagari who bagged the highest national honor of Grand Commander of the Federal Republic (GCFR), former vice president - Dr Alex Ekwueme, prominent traditional rulers such as Eze Ogbonnaya Okoro - Eze Aro of Arochukwu, sultan of Sokoto - Alhaji Mohammed Maccido; distinguished business executives of both the new and old generations, among others. Eze Vincent Ogbonnaya Okoro was decorated with the honor of Commander of the Federal Republic (CFR); the only traditional ruler in the entire southeast to be so honored that year. The choice of the Aro monarch was said to be unanimous as the town is the only acclaimed ancient state with proven history of kingship in the entire Igbo speaking area. President Obasanjo described the monarch as a “Hero” and told him that he was chosen because “he had distinguished himself by serving his society and Nigeria honorably, honestly and successfully”. National honor, according to the president “is a recognition of Nigeria’s best and brightest”. It is “something that money can not buy”. “It transcends materialism and will last as long as the society endures, he opined”. Eze Aro had arrived Abuja a day before with his entourage which comprised of some members of his cabinet, a representative of the governor of Abia state and several other officials of Abia state government and Institutions in the eastern part of the country. He was immediately checked into a reserved presidential suite at Nicon Hilton Hotel from where he received Aro indegenes and friends at the federal capital city and environs who had gathered to pay him homage. It was a spectacular sight as the audience applauded as the citation of His Majesty; Eze Vincent Ogbonnaya Okoro was read. Dressed in most fitting regalia devoid of the masquerade - like attire of some traditional rulers, Eze Aro stood honorably, acknowledged cheers, and shook hand with Mr. President before being decorated. After the award ceremony, His Majesty paid a courtesy visit on the then senate president - Honorable Pius Anyim in his office at the National Assembly Complex. His host who praised him for his exceptional qualities and achievements that earned him the honor just bestowed on him warmly received him. The Eze Aro enjoined the senate president to cultivate patriotic ideals as a way of entrenching unity and harmony among the various peoples of Nigeria. He also urged him to use his good office to attract meaningful development to needy communities as part of dividends of democracy. Before he departed Abuja, the Nzuko Aro hosted him. In his speech at the occasion, Eze Aro thanked the leadership and entire members of Nzuko Aro for finding time to organize the reception in his honor even at short notice. That showed unity and the kind of solidarity that existed among them, he noted. According to him, the national honor, which was given to him, is for the entire Aro as he is only a servant. Continuing, he recalled his message to all Aro when he was coroneted, “that every Aro person is wearing the Eze Aro crown”. Therefore, “they should be reigning where ever they are and also strive to do just those things that will uplift the image of the kingship”.

RELIGION

Oracles And Prophecy In Arochukwu:
Past And Present (I)
By James N. Ike

Oracles and Prophecy in Igboland:
Historically, oracles had been known to the Igbo from time immemorial. Religion, morality and administrative law were interwoven in Igbo traditional culture. Events in the material world which cannot be explained or events shrouded in mystery, were explained in terms of mystical agents. Human affairs were believed to be under the government of an ordered levels of spirits and spiritual forces which either help man or work against him. This belief helped to mold the moral standards and to enforce social codes of conduct. Under this belief system, the settlement of disputes and punishment of criminals included purification of the land that has been desecrated by the evil they caused (Ikpu alu). The spiritual forces which govern the world, were attributed with well developed supernatural powers. Those who possess them can discover mysteries and secrets. The proper diagnosis of any misfortune consisted of appeals to these forces through divination and consultations at oracles. The diviners and priests of oracles were believed to have close association with the spiritual forces and are therefore disposed to ascertain the secrets and mysteries from the spiritual forces. Diviners and oracles confirmed their authenticity and reputation by the extent to which they could adequately and consistently solve the problems brought to them. Diagnosis were expected from oracles without any hints or prior information as to the circumstances of the matter. An accurate prediction confirmed the power of the oracle1 . This researcher heard from her uncle, the story of how a community decided on which dibia (medicine man) to employ to solve their problem. Each dibia that arrived, was given a fruited pumpkin and asked to consult his afa (oracle) and prophesy the number of seeds in the fruit. The pumpkin was then cut open and its seed counted. Any dibia that failed was chased away some were even sacrificed at the community’s shrine.
Within Igbo community, oracles and prophecy were devoted to divination. The dibia afa used his threaded seed pods (akwata) which he shook with both hands and then cast them out. While chanting some mystical words, he meditated at the exposed seeds, touching each of the ones that faced upwards with his sacred ofo totem. He does this several times within which he may ask the client some questions relating to the matter of inquiry. After several rounds of this sequence, he folds up his seed pods and narrates his findings and prescriptions. Professor Ekejuba mentions Igbo oracles as the Agballa at Awka, the Igwekala at Umunoha, the Onyili Ora near Nri and Ogbu Ogbunike. Two conditions for the establishment and development of oracles were; a quiet place remote from any routes and some natural features which inspired the sense of dread such as rocks, caves, steep valleys with water, groves or dense bush.2

Oracles and Prophecy in Arochukwu:
Arochukwu as an Igbo community, shared the same beliefs with respect to the spirit world and its controlling influence on all human affairs. To ascertain the causes of unexplained incidents, to forestall evil occurrences, to placate the spirit beings and to have insight into the future, they also consulted dibia afa (medicine man specialized in divining). Aro though had household god (Alaezi) and the god of commerce Inyamavia. . Diagnosis of problems by the dibia afa may be that the problem arose as a warning or penalty from the spirit world for offences against the laws of morality in the land. The remedy and prescriptions will be by way of propitiatory sacrifices. In some few very serious violations, no remedies are available other than death or prolonged illness, loss of wealth, childlessness, or other discomfort or deprivation. After the consultations at the dibia afa, placatory sacrifices are performed in the altars of either the Alaezi or Inyamavia.
The Long Juju of Arochukwu
Of the various institutions adapted by the Aro to promote their development and influence throughout the period their ascendance in territories east of the Niger, none was more important than Chukwu, the Ibiniukpabi oracle of Arochukwu. Ibiniukpabi, the Arochukwu oracle was known in the Eastern Delta as Tsuku ab yama which translates to “God resides there.” The colonial officials called it the “Long Juju” because of the distance and length of days it took supplicants to visit it for consultations as well as the extent and coverage of its influence in the then Eastern Nigeria and beyond. Among the Igbo it was referred to as Chukwu. When Christianity was introduced, the oracle’s name was adapted by the Igbo Catechism in reference to God Almighty, namely Chukwu-abiama. This oracle formed the basis for the attachment of the surfix ‘Chukwu’ to the name of Aro thereby converting it to Arochukwu (God’s Aro). Some Igbo communities knew the Aro as Umuchukwu, (the children of God). The Efik and Ibibio knew Aro as Mbot Abassi (the people of the Great Spirit).
The Source of Its Spiritism:
The oracle was famed as a judicial oracle and was also known for being a giver of human and land fertility and of health and wealth. Arochukwu tradition states that the oracle belonged to the original Ibibio dwellers of the present day Arochukwu. Under Ibibio kingdom, the oracle was known as Ibritam (ibit itam = giant drum). It was developed by the Idiong secret society about 300 AD.3 Idiong or sorcery is the art or science of foretelling the future by various natural, psychological, and other techniques. Barnhart defines sorcery as “The act of foreseeing the future or foretelling the unknown especially by signs and omens,” while Mbiti defines it as “the ability to consult the spirits and invisible things.”4 Idiong is connected with the belief in superhuman powers and is a method whereby man endeavors to obtain from these powers the knowledge of the future for assistance in the affairs of life. Its members serve as a link between their fellow human beings on the one hand and the gods, spirits and the ancestors on the other hand. Some practitioners of Idiong inherit the spirit of Idiong from their parents; while in some cases, some people feel a divine “call” to become practitioners. One who inherits or is called and refuses to practice Idiong gets afflicted with a kind of lunacy, Idiong Osop. The Ete Idiong (Divine Father) instructs the new members and hands over to a successor when he is about to die.
There are two types of Idiong. Idiong Ibok combines prophecy and divination with medicine. Its members are able to foretell the future, reveal the unknown, or tell who may have worked evil against the sick or the cause of poor harvest, sudden death, epidemic, or other tragedy, and at the same time prescribe the remedy, provide the medicine and the method of prevention against future occurrence. Idiong Ifa is superior to Idiong Ibok in that its members are also the decision making body of, and take part in deciding serious cases in the community. They are knowledgeable in revealing the unknown, foretelling the future, and finding out the causes of illnesses with the help of their various spells, incantations and charms.5
The oracles and prophecy under Aro control:
When Aro conquered the Ibibio in the 1634 Ibibio/Igbo war6 , they took over the oracle but retained its priests, with Loesin as the chief priest who was to initiate Aro indigenes into the cult as priests. Subsequently Aro took over the priesthood and full control of the oracle and renamed it Ibit Ukpabi (the drum of Ukpabi). The name Ukpabi being the Aro word for the Creator God derived from the Bantu roots for God on high.7 The oracle is therefore as old as Aro itself.8 This oracle had a great influence on the neighboring and far distant communities.
Ottenberg indicated that under the system of group leadership in many Igbo communities, it was sometimes difficult for families, lineages, clans, communities and other social groups to reach definite decisions in certain cases. These were chieftaincy and land disputes, property and inheritance disagreements, adultery, suspicious deaths, witchcraft, sorcery, poisoning, murder, and stealing. In such circumstances, the only recourse that could be agreed upon was to consult an outside agency such as the Aro oracle that would be adjudged to be impartial and reliable.9 Professor Okoro Ijoma stated that the oracle acted as a final court of appeal, a supernatural judicial body. Referring to this role played by the oracle, Elizabeth Isichei has rightly pointed out that the “possibility of an appeal to an impartial, external arbiter was of the greatest value, and undoubtedly prevented innumerable local wars”.10 Because of the distance of Arochukwu from these localities, and the balanced information given by the Aro agents to the priest of the oracle, the priests tended to give unbiased judgments. This, in turn, encouraged other disputants to make the expensive trip to Aro. The oracle was not therefore an instrument of unbridled exploitation and manipulation. It has, for instance, been canvassed that the majority of slaves that passed through the eastern Delta for the trans-Atlantic trade were procured through the agency of the oracle.11 Prof. Ijoma argues that the majority of slaves may have probably passed though the overall Aro trade network that permeated the entire south-eastern Nigeria, but the oracle by its nature and the position of Arochukwu was unsuited to supply slaves on the massive scale required by the trans-Atlantic traffic. First, only the wealthy could really afford the expenses which the appeals to Aro entailed. Secondly, if the people discovered that traveling to Arochukwu to seek advice or determine their cases meant the disappearance of entire families or villages, the influence of the oracle would not have endured12 .
As late as 1939, long after the British had claimed that they had smashed the oracle, Jones reported that “people still continue to consult it, though mainly nowadays as a fertility juju, since the village councils today find it more profitable to keep expensive litigations for their native courts.”13 In another recent instance, Chief Inokun Eyo of Uyo deposited in an inquiry as follows:- “I went to Ibritam, (Ibiniukpabi) for though I had several wives, I had no sons, only daughters. I was told by Ibiritam to make a certain sacrifce in m y town and sons would come. I was taken to a place where there were big rocks and trees and water. I stayed up to my knees in water and Ibiritam spoke to me. I came back and perforemed the sacrifice through an Aro man. I had a son born to me within a year as the Ibiritam predicted. I now have forty sons. I called one of them Inokun (Ibibio name for the Aro) and the other Ibiritam. I have only had eight daughter since then14 .”
A non-Aro indigene talking about the evils of the Long Juju oracle fails to appreciate and acknowledge the religious and judicial functions that it performed. Several unbiased reports of its usefulness account for its popularity among the diverse Igbo and non-Igbo communities that relied on its medical prowess, prophecy and judgment. These problems included poor harvest, draught, illness, epidemics, barrenness, unexplained deaths and events, births of twins and deformed infants, land and chieftaincy disputes.15 These communities traveled the great distances on foot from their diverse homes in the mainland Igbo, Niger Delta, Idoma, Igala and Ika Igbo kingdoms to consult Ibiniukpabi for problems that could not be solved by their local gods, oracles, and healers (dibia-afa, dibia-ogwu, dibia-aja). Some of these journeys required over twenty eight days of traveling time.
It must be admitted that in some instances, the original picture of the oracle was probably distorted. In the 19th century, the consultation of the oracle in the delta states was used as a political weapon. Prominent men were accused of treason and sorcery and challenged to prove their innocence by appeal to Ibiniukpabi. The accused persons and their people sustained heavy financial losses in trying to clear their names. The fees, too, which the priests charged were increasingly paid in slaves. But it does appear that the number involved in the traffic has been unduly exaggerated in most recent reports on Aro. Generally, any adult male freeborn, could act as an agent. A fee was paid; it could be in slaves, cash, or other goods and commodities of worth. Some of the agents were also traders. Those who went to consult the oracle usually traveled in safety over Aro protected routes. They were quartered in the compounds of the agents who brought them. These agents were therefore rich, feared and respected wherever they lived or went.16
These agents lived within the non-Aro clients of the Ibiniukpabi. They knew the details of all problems referred to the oracle, the names and life histories of the principal persons involved, and the nature of individual or group interests in the disputes as well as the names and titles of their gods and shrines. With this information, Ibiniukpabi proclamations were amazing and its decisions were always seen to be just and equitable as from the Supreme God himself. The fame of the oracle was therefore very much dependent on an ingenious and well organized intelligence network of all Aro resident or passing through the community from where the clients came to consult the oracle. It became so powerful and popular that all other deities were subservient to it. The Igbo saying was that “igwe bu anya ya, ala nti ya, oji elu nogide onodu, were ala zogide okpa” (From heaven it surveys the earth; the earth is its ears, the sky its eyes, it sits up in the sky and rests its feet upon the earth).17
Ibiniukpabi was also reputed for granting barren women the fruit of the womb. The children from such consultations were named Ukpabi, Chukwu, Arodiogbu, Uzoaru and other related names. The Aro themselves had their local deities as indicated earlier, which they consulted to meet their religious needs. If an Aro had some unresolved problem, he went to Inyamavia or Alaezi, not to Ibiniukpabi. In fact, the Aro have a saying that “an Aro can not say to a fellow Aro that Ibiniukpabi salutes him.” (Nw’Aro anagbi asi nw’Aro ibe ya, na Ibiniukpabi si ya kene ya.) If an Aro were to have said this to a non-Aro, the person would in trepidation, quickly bring him drinks and gifts, and ask for the Aro man to plead with Ibiniukpabi on his behalf.

Visible operations of the oracle and prophecy:
The oracle is situated in sandstone cave in Ovia Chukwu (god’s forest) which extends from the bed of a river (Iyi Ukwu), through a waterfall (Osu gwom gwom), up its valley to the adjoining highland. The waterfall echoes through the cave producing an awe-inspiring sound along the valley. Access was circuitous with the last part concentrated on wading in the shallow waters of the river up to the cave from which distance the voice of the oracle becomes distinct within the thundering waterfall. As the oracle spoke in Nsibidi language18 , the priests and their attendants translated them to the supplicants. After the consultation in this groove of god, the supplicants stay seven days to be restored to human status before they can associate with their relations. Having waded through and stood in the waters of the cave for days, their usually dusty feet are bleached white, thereby confirming a transformation. At the end of this period they are given symbolic gifts that consist of one or more of ofo Ibiniukpabi (a twig from the sacred ofo tree), some water from the groove, an eagle feather, a parrot feather and nzu (kaolin) signifying their innocence, that judgment has been granted in their favor or a token from God that their prayer has been heard.
In closing the past, it may be necessary to observe the impact of Ibiniukpabi in Christian times. In 1921, defendants to a murder case pleaded innocent on account of their assertion that it as Ibiniukpabi who ordered the execution of the deceased. He stated among others that:- “The journey took us about 8 days. We slept at Aro for twenty nights. Then Ugoji took us to the juju place. When we arrived we called the juju and said. “The people of Akpanwudele (in Ogoja Province) have been in trouble and are infested with smallpox. People are dying, their women abort, their corps are bad and their cattle do not breed well. Can you tell us what to do to stop this? We stood waist deep in a stream with our back to the juju. Then we heard a voice say “Ongele and Alowa are witches. They are the cause of all this trouble. You must kill them but do it quietly otherwise there will be trouble. Then Egeede said to the juju, “I have been accused of witchcraft. If I am possessed of a witch, I want the juju to kill me. The juju said, “You have not got a witch.19 ”

The Present:
In 1902, the British army blasted the cave where Ibiniukpabi was located in response to the belief that it encouraged slave trade. Its priest were exiled. Christianity was introduced by the British army Chaplain and propagated by the Presbyterian mission with Mary Slessor undertaking the training of women and providing home for twins who escaped being killed according to the prevailing custom. Prophesies took a new dimension all based on the African brand of Christianity. The first African missions that took root in Arochukwu were the Abosso Apostolic and the Eternal Order of the Cherubim and Seraphim. The former practiced Holy Spirit possession during which time the adherent goes into an unconscious fit. He later settles down to narrate his vision. The later believes in visions and dreams as a means of gaining insight into the future.
Since the end of the Nigeria/Biafra war, other Christian churches have adopted the practice of prophecies within their charismatic renewal. Some like the Jehovah Witnesses, predicted the end of the world in 1984. The Catholics predicted a day of darkness during which only candles blessed by a priest would give light. Apparition grounds are crowded by worshipers longing to hear prophecies as well as receive healings of body soul and bank accounts. The other sects talk about the impending end of times based on the incidence of wars and rumors of wars, earth quakes, famine, increased incidence of murder, the prevalence of the acquired immune deficiency syndrome and other devastating diseases. The traditional religionists still adhere to the old system of Alaezi and Iyamavia. Aro indigenes residing overseas even send in money for the annual ikeji sacrifices on Orie Egbugbu day. Those of them who receive blessings or are plagued with one problem or the other, also send in funds for sacrifices at their compound’s Iyamavia. They all believe that compliance with these ancient rituals will grant them blessings from and protections by God through the intervention of their ancestors. One typical protection the young married men seek is that which facilitates their wives fidelity in marriage.
Very recently, the Christian trend has been towards making sacrifices under the term of “sowing seeds” for success in material things. Believers are encouraged to donate generously to the church in the assurance that they will receive a return from God in very abundant measures in wealth as in health. Persons undertaking any adventure, including students about to sit examinations request for prayers from proclaimed men of God and return when the results are out to pay their vows of donations to the church.
Conclusion:
From the above discussions, it is evident that the hopes of man is still the same. The only thing that changed is the acceptable approaches to such goals. In the past, before the introduction of Christianity, the trend was to approach the oracles for prophecies. In recent times, the oracles have been cast away and substituted with Christian concepts variously derived from the bible. The Igbo proverb states that “nku di na mba, na ehere mba nri”, which means that each culture provides adequately for its adherents. All through history, man has engaged itself consistently in rationalizing its present from its past and trying to forecast the future in an attempt to ease off the problems of existence. Our ancestors had satisfaction from the modality of seeking solutions to their problems that were related or associated with predicting the future. The modern Aro has also adapted to the prevailing belief system which is centered in Christianity by the workings of the Holy Spirit through the merits of Jesus Christ. These can be availed at Adoration Grounds and Crusades. In the end the purpose is the same, namely to procure happiness through the use of spiritual forces not amenable to scientific analysis, but purely based on faith.

James N. Ike, an undergraduate from Arochukwu submitted this to the university as part of the requirements for successful completion of a term paper. He relied heavily on previous editions of Aro News for materials, thus sent in this for publication as his contribution to the growth of the journal.

Origin of Christianity

The arduous journey thus far…
by Prof. Chris Aniche Okorafor:- Knight of the Royal Order of Scotland

Let us begin with the introduction of Christianity in Eastern Nigeria which consisted of the entire region east of the River Niger and south of the River Benue. The real thrust at the abolition of slave trade was made in Britain by Thomas Fowell Buxton of the Society for the Mitigation and Gradual Abolition of Slavery in 1840 to facilitate the enforcement of the Emancipation Bill 1825. He proposed the use of missionary bodies to create an agricultural movement that would provide alternative trade. He had proffered that “a blow would be struck at the nefarious traffic in human beings, from which it would not recover if legitimate commerce with the African chiefs would be initiated and commerce, civilization and Christianity introduced.” This was taken up by the Church Missionary and the Basel Missionary Societies who in association with agric-experts and British Government officials raised funds to send mission to Africa to that effect. Unfortunately the progress was slow as our climate was very inhospitable. Our entire area was known as the “Whiteman’s Grave”.

In 1857, two liberated slaves Rev. Samuel Ajayi Crowther (Yoruba) and Rev. J. C. Taylor (Igbo) were sent into the region from Sierra Leone to establish the Niger Mission of the Church Missionary Society (CMS). Crowther was later made a bishop in 1864 and their strategy was to establish missions on the trading posts of British individual merchants and companies. They thus established vibrant mission posts in Onitsha, Osamari, Asaba, Obosi, Lokoja, Bonny and thereafter Calabar, Okirika, Opobo and Brass. Their next project was to move into the Igbo heartland.

In the south-eastern part of the region, the Church of Scotland Mission had founded the Calabar Mission in 1846 with Rev. Hope Masterton Waddle assisted by liberated slaves in Jamaica who traced their roots to Calabar. This church also concentrated on the trade routes along the Cross River. The tempo changed with the arrival of Mary Slessor on 5th August, 1876. Given her hardy nature and spiritual drive, she flanked off the Cross River and spread the good news along the territories flanking the Enyong Creek. While in Okoyong, she had frequently met with Aro traders en route to Calabar who taunted her to visit Aro if she dared. Her 1917 biographer W. P. Livingstone writes “and one of the tribes, the Aros, were so cunning and clever that they had become a power over a vast region .. .. they had a wonderful chuku .. The people thought it could aid them in time of trouble, and came in great numbers to the shrine to ask advice and get their quarrels made up … The place was at last blown up with dynamite.” Mary Slessor is quoted to have said that “The Gospel should have been the first to enter, but since the sward and gun are before us, we must follow at once.”

Apart from the tangential contact made in 1902 with Aro by the Church of Scotland Mission, chaplain-medic Rev. Dr. Reffray, that moved with the British troops no mission post was opened in Aro until 1903 when Mary Slessor got to the Amasu-Arochukwu beach and planted the first Church of Scotland Mission (Presbyterian) institution there. She though observed that some Christian community was already in Aro initiated by the Church Missionary Society. This was as a result of the posting of a catechist, Alexander Hart from Bonny by Bishop Crowther soon after the fall of Aro.

On our own part, Rev. Fathers Joseph Lutz and Horne, Brothers Hermas and Jean-Gotto had landed in Akassa en-route to Onitsha on November 20th 1885. This was 28 years after Crowther and 39 years after Waddle. One may wonder what kept them off the area for so long. The Christian missions that came into the territory were not coordinated. Each was scrambling for a share of the region as their political counterparts had done in the Berlin Conference scramble for Africa of 1884. Consequently they brought into the colonies the rivalry which had characterized their ministration since the Martin Luther revolt and the consequent doctrine of ‘cuis rex eius religio’ (each king has a right to his realm’s mode of religious doctrine). Under this principle the missions facilitated by colonial Britain were definitely protestant and Catholics were only to be tolerated. The mission areas were formally and contractually partitioned and conceded to the exclusive dominance of one or the other of the protestant missions. The Church Missionary Society for instance, in a concordance ceded Aro to the Church of Scotland Mission (Presbyterian).

It is significant to mention the arrival of other protestant denominations to Calabar and to recognize the agreement between them in the partitioning on the hinterland to the respective missions. These other denominations were the Qua Iboe Church whose pioneer missionary, the Belfast-Irish Pastor Alexander Bill landed in Calabar on 6th October 1887 and was allotted the areas along the banks of the Qua Iboe River. The Methodists were next to get into what is today Nigeria from Archibong Town in the Cameroon about 4th of March 1896. Their allotment was the hinterland of James Town about 40 kilometers south of Calabar on the Bight of Biafra. Starting from Oron they expanded to Opobo, Bende, Aba, Umuahia and Ozuakoli. The Catholics were the next major denomination to come into the neighborhood of Aro and had a lot of problem being accepted to establish presence by the other denominations that had preceded them in the race. Rev. Father James Moynagh and his team were from Irish Republic. It is easy to appreciate their double-tragedy situation in making base. They were Catholics and Republican-Irish while the administration was Anglican and British.

Richard Grey, writing in “The Origins and Organization of the 19th Century Missionary Movement”, spotlighted this for according to him “exploration, steam power, medical advances and the maxim gun, all contributed to the astonishing extension of Christian missionary activity in the 19th Century Africa.” A Catholic missionary in Nigeria did not have this obvious and direct assistance. To typify this, Fr. Lutz and his team were refused passage up the River Niger by Capt. Christian of the Royal Niger Company and had to travel by dug-out canoe to Bonny. Here they met Capt. Charles Townsend an Irishman who with his more than 40 employee formed the congregation at the First Eucharistic Feast on Nigerian soil. Townsend later enabled their passage to Onitsha which they reasched by Saturday December 5th 1885. The opposition to the emergence of Catholic faith in the region is typified in the 1886 CMS Annual Report -which admired the Catholics for their “active charity, devotion and self-abasement” and disliked them for their “pernicious doctrines.” Elizabeth Isichei also recalled that “for Protestants, Catholics brought a religion tainted with idolatry and for Catholics, protestant missions were converting pagans to heretics.”

Catholic missionary presence was established in our close neighborhood with the arrival of Monsignor Leon Lejeune and Fr. Patrick McDermott in Calabar on February 2nd 1903. They happily met 150 Catholics including Europeans and celebrated the first Eucharistic Feast in this close neighborhood of Aro on February 4, 1903. The Calabar Mission was officially launched February 8, 1904 with Mon. Lejeune as Prefect Apostolic. The spread concentrated on the western bank of the Cross River within Ibibioland and accelerated after the delegation of 400 from several communities visited Calabar in 1906 demanding the establishment of mission stations in their towns. Much nearer home, stations were established in Itu and Use by 1905. One of the problems the Church had to contend with has been that of paucity of clegy to meet the growth of the laity.

On the feast of St. Patrick 1932 the Missionary Society of St Patrick was instituted for better administrative management of propagation of faith in Calabar Prefecture. Among the early missionaries were Fr. James Moynagh and Thomas McGettrick with the former being made the Prefect Apostolic in 1934 and the later subsequently to become the bishop. Just about this time in Aro, some immigrants from the Diaspora were Catholics communicants. Among these were by 1928, Messrs Jacob Ogbonnaya Okoro, Alfred Ohuche, Alfred Okpaleke and by 1932, John Aghabanti, Hermas Okereke and Joseph Aghabanti. The later three are Amuvi citizens with the first, Mazi John Aghabanti still alive and present here today in our celebrations. They and several others which included Mazi James Udenkwo and Mazi Simeon Udoagha met for Sunday services conducted in turn by one of them in accordance with the “Akwukwo Ekpele Ndi Katolik” set out for such services in which a priest was not available. It was lots of fun when one recalls their respective narrations of the different phonetics with which a presiding member conducted the service. There was the Izuogu dialect of “Jacob Amankwu”, the Agbaja Owa phonetics of Hermas or John Aghabanti of Amuvi and the Oguta or Aro diction of the ones from Agbagwu and Obinkita. One thing was consistently consistent - the dogma was pure and solid Catholic and Apostolic.

The Ezeogo of Amankwu, Aniche Anyakoha provided them a meeting place in his house. Subsequently, land was donated by the Amankwu community to these Aro pioneer Catholics to build a church which later became St. Theresa’s Catholic Mission. As their number grew, they sent a delegation to Umuahia to solicit that a station be opened in Arochukwu with its attendant privileges of Sunday visitations by a priest. They were referred to Calabar which then superintended Arochukwu. They eventually went to the parish priest of Anua which had been established in 1914 and as the time of their visit had jurisdiction over Uyo, Itu and part of Eket. They were promised Sunday visitations from Rev. Fr. Hanerly, the priest in Itu provided they came to collect and return his Mass box as he had to ride by bike to Aro. This they did religiously on Sundays and other holy days of obligation.

Efforts to open a station in Aro were greatly resisted by the established Christian denomination to whom the other denominations had ceded the Aro territory. This was with the overt assistance of the civil authorities. A station was subsequently opened in far-out Isu but was later transferred in 1937 to a much more central place in Ututu. Incidentally, the present Mater Misericordia Hospital Afikpo had Ututu as its initial base. Ututu station was in 1943 to become St Paul’s Parish, the progenitor on 13th June, 1990 of St. Theresa’s Parish Amankwu which today has giving birth to St. Thomas’s Parish, Amuvi. The first resident parish priest in Aro itself was Rev. Fr. Batholomew I Awurum (SMMM) of blessed memories. On the 1st of September 1990, Rev. Fr. (Dr) Alyoysius Nwabekee succeeded him and was in turn transferred to the Catholic Institute of West Africa on 7th July 1991. His functions were taken over by Rev. Fr. Dan O. Nwankwo under who curateship St. Theresa’s Parish was inaugurated in September 1993. The other priests who later also served as parish priest were Fr. Athanisius Okeiyi, Fr. Mmaju Eke and our current curate, Fr. Hyacient Kalu who assumed the present office in May 2002

Amuvi was also as blessed as Amankwu in the sense of having a liberal Ezeogo who was indifferent as to religious denomination. His community was far from the established schools in Aro. He therefore consented to granting the Catholics facilitations for establishing a primary school and thereby a place of worship. As with Amankwu the meeting place was initially in a thatched house thanks to the good statesmanship of Mazi Okoroji Mgbavor of Erimma family in Ezi Okoromgbo, then the Eze Mboko. Another immigrant from Amokwe near Enugu, Alexander Ogbonnaya Onyeador assisted by donating land for the school and church hall which today hosts the Amuvi Primary School. His enthusiasm in the Church earned him a Papal knighthood, the only one known to us in the diocese. In 1978, Amuvi Catholics decided to shift their place of worship from the school hall to its present location. That decision may be regarded as the first regular step towards this glorious second day of January 2006.

While we today pat ourselves on the back for a recognizable magnificent achievement, let us spare a thought for our founding fathers, our predecessors in the holy Roman Catholic and Apostolic faith - those who did the long and arduous treks to Umuahia, to Anua, to Itu, to Ututu and who bore the taunting of our separated brethren that the Catholic faith had no future in Aro. How can you have native clergy from among the Aro? Who among the Aro contemplates celibacy, poverty and obedience as a mode of life? Without the native clergy how can your church grow on foreign ones? Well, another part of this brochure deals with the successes of Amuvi and Aro environment with regards to indigenous clergy and the religous. I am though yet to confirm the identity of the maiden who on January 15th 1931 was one of the four foundation members of the Handmaid of the Holy Child of Jesus picked from Calabar Convent School by Sister Mary Charles Walker as postulants in Anua. She is by birth Agnes Ugoaru and took the postulant name Sr. Mary Aloysia. Their Order was recognized in 1937. She later became a head teacher in one of the mission schools. Was she Aro? May have been Amuvi, who knows? I personally and reasonably think she was. Afterwards, in our northern parts, we had Amuvi Christian pioneer teachers in Owa, Eke, Amokwe and Nsukka as far out as 1930.

With these thoughts let us encourage one another in the faith and as in Zechariah 2:14, sing and rejoice for as the fact of a parish usually affords a chapel of perpetual adoration, our Lord and Savior is come to dwell among us in a special way - for it is He who said so.

The Prsbyterian Church
By Comrade Ujah Oji

On the 23rd of December 2005, All Saints PCN, Amuvi was inaugurated as a Parish after 76 years of her existence. One can imagine the journey so far made, losses gains and challenges along the road. But thanks to God, we witnessed the event. The parish status is a desire which members had for many years ago, but because of instability that characterized the development of the church, it took time to come. The independent flag of the church has now been hung at the premises of the church here at Amuvi Arochukwu indicating sovereign status. Amuvi PCN took off from the Obinkita church on October 29, 1929 and was located at the compound of Ndi Ezuma in Eziukwu compound, Amvui. A man called Edwin Okoronkwu Njoku who was a petty trader was instrumental to that. As he was passing through Obinkita church, the spiritual influence of the church touched his heart through the inspirational hymns he hear everyday. So he started attending the church. It was there that he was converted a Christian. So he brought the message of our Lord Jesus Christ to his brothers and family of Ndi Ezuma which was unanimously rejected by his heathen brothers. He was discouraged, despised and dehumanised. He also was mocked for bringing a foreign God to the compound. Because of his unbending will he continued and could not be stopped for his adherent believe in God. The whole family of his accepted to recognise his own God. They started worshipping at the veranda of his house. The converts increased in number, one of his brother donated land where he could build a bigger church in the compound. The Church at Obinkita started coming to render help, they gave them four pieces of Bible, four hymn books and a big bell. They worshipped in the morning at Obinkita and evening at Amvui. Their common hymn was RCH 286 “Abide with me fast falls the evening tide. The darkness deepens Lord with me abide, when other helpers fail and comfort flee, help of the helpless Oh abide with me” The church later left Ndi Ezuma compound to where the present house of Mazi Hon. J.U. Udenyi is now existing. The new church was built by both Christians and non-Christians in Amuvi. After awhile there was a rift, the church fell and they started going to Obinkita for worship. It was an individual affair. Later a young teacher Nwafor Ezuma reorganised the church again at Ndi Okoro-Avigbo compound. When he left on transfer, the church was not stable, again they started going to Obinkita PCN once more. Later Rev. A. O. Anicho came back on transfer to Aro, he gathered them again at his house for evening service and morning services at Obinkita. On his transfer to Upper Cross River, he closed his house, the church scattered again. This was the drama of instability that characterized its early history. Though unstable, the mother church did not leave them, Mary Slessor, Obasi, Nwaro from Ugbo, Rev. Dunkan and others were coming to Amuvi PCN for a missionary work. What a long journey? At the end of civil war, all Amuvi in diaspora returned home but there was no permanent place to worship on Sundays. People were carrying Bibles looking for where to worship. They found a place at the St. Thomas Primary School, Amuvi for worship. It was there that Elder Ezekiel Onyema Oji came out for testimonies of what God did for him. He said that when he was facing the threat of war, he promised God that if his family survive the war, he would donate a parcel of land for the building of Amuvi Church. He donated the land where the present church is standing today. And due to the smallness of the membership and lack of finance to start the construction of the building, he sent out some members of the church, namely, Elder Rose Ngwu, Elder Hope Ezuma, late Sunday Ugbaja and Elder E.O. Oji to go and solicit for fund at Enugu, Aba, Owerri etc. It was at his critical period that Late Ezekiel Oji who was close to Late Dr. Nwakammma Okoro (SAN) approached him for financial help to enable them build the church in 1972. Dr. Okoro willingly accepted the offer to build the house of God. Evidence available shows that he contributed 70% of the building materials. The foundation was laid by Late the Very Rev. P.B. Onwuchekwa. Later on, in April 1986 on Easter day, there was influx of people into this small church; hence there was need for a bigger house. A committee was set up to organise how to build the bigger church. The committee was made up of the following people.-The very Rev. A.O. Anicho, Elder Ezekiel O. Oji, Chairman, Elder Chief Emme Nwakamma Okoro, Late Mazi Festus Okereke Elder Rt. Hon. Jonathan N. Oji, Elder R.N. Ngwu Elder Hope Ezuna , Late Edler M.M. Oji, Mazi Okoro Okoroafor, Secretary, Mazi Jospeh Okoronwo. Thanks to Late Arch. Christian Nwafor who freely provided the architectural design. Many should be remembered for the development of the church. So many that we cannot name. But through this medium, we tank everybody who contributed both financially, morally and spiritually. We are grateful to them. But worthy to mention here is that at the stage of planning for the church building, there was no money in the (church) treasury, but members believed God. Later through the divine grace of God, the first donor was late Justice Ngozi Ezuma Igwe and this was followed by many people who showed up. Though the church has passed through the period of instability, we thank God Almighty.

The achievements of the church
Since the inception of the church in Amuvi in 1929, the influence eof the church has been felt in the community more. As the first church in the village, it brought light and the light shone amongst men, both spiritual and mental development came in as we can see to day in Arochukwu. The church has tried to unite and spread our Christian faith in the whole village; at least, we have more than twelve churches in the village now. It increased literacy among the people through reading of Bibles, hymns and Sunday school which motivated the education advancement of every home in the village. Now having seen the achievement of this church, physically and spiritually, the presbytery of Arochukwu PCN, on the 26th of November, 2005 at her general meeting held at Agbagwu village PCN considered the need for Amuvi PCN to be elevated to a parish status. Permit me to reveal that among the early converts were late Mazi Igwe Nwa Oji, Mazi Kanu Okoro, Late Mazi Oji Nwosu, the then Eze Ogo Amvui, Mazi Ujah Nwa Ujah and Mazi Oji Onwuasanya, the only survival of the early converts and others. Finally, we thank the PCN for upgrading the church a to a parish status and pledge to our presbytery of Aro and the mother parish (Ameze Parish) to continue to support the church as one of the PCN’s in Aro as we fight against syncretism. We pray for members to be dedicated and God fearing to enable us build a better Amuvi parish PCN.

Morals

THE gods TAKE SIDES
By Elder Joshua O. Ogbonnia

ANY Aro husband could, if he wishes, relate sexually on a continuos friendly basis with a widow or a divorced woman or an unmarried “old maid”. Nobody bats an eyelid against such an act. It is deemed prestigious and manly; it is culturally acceptable. For a husband, he is merely in uzzi. Let his wife, for any reasons, be seduced by a widower (supposedly as free as a widow and needing help and comfort, too), this is an abomination; for married women never engage n uzzi. Her act is considered outright adultery. In highly cultural families, the ancestral spirits affect and expose the housewife who must confess her shameful misdeed, and must purge herself of her wrong-doing by undergoing rigorous self cleansing rituals. She would be jeered at by other women, beaten and humiliated before she is restored to her husband. And so, the same offence, extra-marital sex, is uzzi for the husband and adultery for the wife. Are the gods, which punish the wife for trespass but allow her husband to go scot-free for a similar offence not taking sides? Extra – marital sex should have been seen and condemned for what it is no matter whose ox is gored. Why should the man go about feeling no sense of wrongdoing for an offence that is equally grievous in the sight of God, to Whom justice and judgment are the habitation of his throne, Who is no respecter of persons?

Many churchmen, including their Elders and Deacons, have been known to patronize uzzi: as the gods justify the husband and condemn his wife, these churchmen take it that they are right. They must be saying in their hearts, “this thing is not bad, after all, if it were, the ancestral sprits would affect men too.” They forget that cultural practices do not guide the conduct of Christians. Of course these hybrid Christian who are one leg here one leg there, do not even realize that since a kingdom cannot rise against itself, the gods, being the agents of idolatry would not condemn its twin sister adultery. Hence they have their souls unwittingly ensnared by the master tricks of the devil.

But this uzzi, how did it creep into our cultural milieu? Uzzi probably started on a chivalrous note, but somewhere along the line, lust crept in and corrupted it. It might have started as non-sex friendship in which a noble kinsman undertook to maintain the thatched house of his late kinsman’s widow, whom he also protected from male predators by being always around. This widow might have in return helped his mistress with some household chores. This could be similar to the “family friend” relationship as practiced today.

Taking care of a widow is a worthy deed if no strings are attached to it. This is “pure religion and undefiled before God and father”. James 1:27. But such goodness is too much for the worldly man who is capable of doing many things: men have turned their maid into mistresses and their sisters-in-law into their sisters’ co-wives. And so, it was little wonder that Dede could later call upon this young widow still smarting from the loss of her husband to barter sex for services rendered to her. She might have been afraid of injuring mama’s feeling, but with Dede’s aggressive assurance, that the house belonged to him and not to mama, and that mama, anyway, could go if she did not like the deal, the new entrant settled to it, though timidly at first. Today, uzzi has come to be highly prized. Some poor but pretty young widows (illiteracy being no barrier), who had no comfort or joy in their marriage, are known to have found a new lease of life in their uzziship tenure, in the hands of well-to do, well-placed male uzzi. Some are known to have displaced the mistress of the home.

The bane of uzzi is its power to disrupt the process of marriage. Marriage counselors’ believer that sex, love, and the art of marriage are involved in any successful marriage. Fritz n his book the Essence of Marriage says that when a spouse is in love with another person the essence of marriage is violated. Maxine Davis in her book Sexual Responsibility in Marriage says that successful sexual adjustment and successful marriage tend to go together. This cannot be achieved overnight, or in a hit-and-run fashion. And just as it takes time to achieved sex adjustment, it also takes work to achieve love. On this, Fritz says that it takes concentration, patience, self-discipline, and supreme concern, practiced day after day, week after week, and year after year, to achieve love in a marriage relationship. Therefore any husband, who jumps from his wife to his uzzi, and back again to his wife, aborts these vital processes and their attendant unquantfiable dividends. And woe to him if he should infect his innocent wife with HIV/ADS!

Wise king Solomon, in spite of himself; for he married seven hundred wives and had three hundred concubines, some of whom he might not have recognized outside the palace, was inspired by God to advise thus: Let your fountain be blessed; and rejoice with the wife of your youth. Let her be as a loving hind and pleasant roe; let her breasts satisfy thee at all times and why will thou, my son, (my friend), be ravished with a strange woman, and embrace the bosom of a stranger?” Proverb 5:18 – 20. Please read the entire chapter.

Uzzi either for the man or for the woman is adultery, pure and simple contrary to number 7 of the Ten Commandments. Exodus 20:14. Let the widows, divorced women and old maids” cease henceforth from messing up other people marriages. Some widows are under the illusion that they are free when once their husbands are dead. Such widows likely read Romans chapter 7 verse 2; being overjoyed about their potential freedom, they did not continue to verse 3. And let them go on to first Corinthians Chapter 7 verse 39, which reads ass follows: “ the wife is bound by the law as long as her husband liveth; but if her husband be dead, she is at liberty to be married to whom she will, and in the Lord”. Many widows, who remained unattached after their husband’s demise, have found life more fulfilling in the service of God. Rick Warren, in his book, The Purpose Driven Life, has shown that man’s greatest service is to please God, not self, in turn for which, he or she gets joy.

God has ordained marriage for the benefit of the man and the woman, Fritze says, “ A wife is a man’s greatest asset, his greatest possession. She belongs to him and is above his wealth, his money, his job, his status, his position, and in a sense, himself. My friend, where was this your new sweet-heart, when your married wife on that great day, delicately performed the nuptial dance meandering through the crowd to search you out? “You can not toy with an inter-relationship such as marriage because you cannot toy with a persons emotions,” says Fritze.

Eh! You, young wife, you must wake up your ideal! Love is a powerful tool in your hand to benumb your husbands’ wandering feet. Implode him with love. Do not imitate the wife, who lies on the bed facing the wall, while her husband faces the door. Do not lend your husband to a friend during pregnancy or childbirth. As Fritze advises: if you are lovable, submissive, helping and feminine, you have a power that can make your husband melt like putty in your hands’.

Finally, friends, marriage was instituted by God Himself for human beings “to be a most ecstatic human relationship anyone will ever enjoy, which deserves nothing but the best of all of us.” Let every man mind his wife, and let every woman mind her husband. This is not selfishness, it is self-mindedness. Even in these days when it has become vogue to embrace others’ spouses passionately, if you have to, please switch off! “Marriage is honourable in all, and the bed undefiled, but whore mongers and adulterers God (not the gods) will judge! Heb. 13:4.

Political Economy of Aro Society
By Mazi Ben Ezumah

Prices of goods and services are high in Aro. Surprisingly, Aro is very close to Aba – the commercial nerve centre of the entire South East, a mere two and half hours drive away. Reason is, very few people are willing to engage in trading and other commercial activities’Ask any permanent resident and he is bound to tell you that life in Aro is, to say the least very difficult. Even at the best of times and seasons things remain hard, prices of goods and services very high. Need add that most people are desperately poor; a sizeable portion of the population are retirees, widows, orphans and old people merely eking out a living in over-cropped acres. Among the categories of people mentioned who are lucky, rely on their family members outside the town for sustenance. The crux of the matter is that there is high incidence of poverty, hunger and disease in Aro. This manifests in high mortality rate; hence, no weekend goes by without a funeral or activities related to it. The main thrust of this article is to critically evaluate the root causes of poverty, and hunger in Aro and proffer possible solutions to the twin plagues. Our people cannot be said to be lazy; yet for years farming activities have remained at subsistence level. Those who farm are few and remain largely ignorant of improved varieties and farm imputes such as fertilizers. Big time farming or mechanized methods are simply undiscovered and non-existent. The effects of these anomalies stares every one in the face each morning at impoverished breakfast tables.

Aro is surrounded by rivers including the Itu river or Enyong River which empties into the Cross River and subsequently the Atlantic yet there are no fishermen. And so is it a surprise there is no fresh fish to be bought or to be eaten in the whole of Aro? The last time some men were sighted doing some sort of fishing at Iyi-Ocha-nta, their method was simply laughable – spear fishing! An old method which involves killing fish with long spears. It is agonizingly slow and tiresome; because you have to first sight the fish, aim and spear. The issue is how many fish could one sight, successfully spear and carry home? Conclusion: a bad method in a dire situation where many mouths are hungry waiting to be fed. Spear fishing is more of a hobby than occupation. Aro has many rivers, streams and ponds, yet very few people take to fishing or see fishing as a source of livelihood. Another complaint is that prices of goods and services are high in Aro. Surprisingly, Aro is very close to Aba – the commercial nerve centre of the entire South East, a mere two and half hours drive away. Reason is, very few people are willing to engage in trading and other commercial activities. Why has Ohafia fully assumed an urban status, always, a beehive of activities? It’s simply because many people engage themselves in all sorts of money yielding activities including pottery, blacksmitting, basket-weaving, barbing, auto-mechanic repairs and so on. All markets are always open; most people work really hard. Aro remains generally sleepy and stunted. In most villages with an average of twenty thousand inhabitants one can hardly count up to two well-stocked retail shops. If you have a vehicle breakdown in any part of the town you would have to go to Asaga – even there, it’s only one or two people involved in auto repairs. No mechanics village; very few are willing to engage in such a trade yet several youth roam the town. More so, very few people are engaged in transport business. That is why you stand the risk of being stranded if you arrive at Ohafia park soon after dusk. The chances are high that there won’t be any vehicle heading to Aro. Who is to blame when the business is in the hands of people from outside the town. There are virgin rain forests yet hunting is almost an unknown occupation. One is yet to come across a hunter in Aro. Is it then a surprise that food on many a table goes without sufficient protein. Also in the whole of Aro there is hardly any existing poultry farm. In effect very few people exclude eggs or chicken as part of their regular diets. The question is where is the much talked about enterprising spirit of the average Aro man. Where is that zeal that dominates, explores, pushes, conquers and thrives even in hostile, sterile environments? Is it a myth or reality? A mere figment of imagination or substance? With fertile soil, rivers, and good seasons isn’t a tragic irony that majority of our people are hungry and in crushing poverty? High percentage of staple food is carbohydrate based with very little meat, fish and vegetables. The long term effect of this condition is simply gruesome. Public health is jeopardized and over-burdened by high rate of diseases which have their root causes in the poor dietary patterns of many people. Aro depends on surrounding communities for so many things to a point of distracting and diversionary complacency. Even the popular palm wine consumed by so many. One is yet to come across any Aro man who taps palm wine. Tut-tut-tut; it has to come from Ikot-Ekpene, Oron, Oboteme and other places. Yet we share the same palms, same soil, same seasons. Methinks, the time has come for the average Aroman to be re-orientated, and galvanized into the enormous opportunities that exist in cottage industry and such other productive ventures. Financial empowerment and high standard of living can only come through hard work; commitment and interest in commercial activities, which would naturally attract investments via micro-credit schemes, loans, and so on. Isusu schemes, cooperative societies should be re-activated and made to address the issues of youth unemployment, hunger, poverty and people in desperate conditions. Finally, the inherent contradictions in our socio-economic activities must be urgently redressed if we are to jump-start the prostrate kingdom and set it on the path of sustainable socio-economic development.

Education

The Growth And Role of Education
By Mazi Emma K.O. Ivi

Education is a life long learning that begins long before one starts attending school. So, it is not limited to just going to school. Everyone receives some kind of education just by learning from life. Even in this modern age as it was in the ancient days, education, like charity begins at home. At homes, children learn to do, and behave the way their parents and people around them do. They learn from the nature around them and from the culture and societal values in which they found themselves. In the ancient times, education was mainly centered around the home. Children were educated to master only the skills needed for provision of food, clothing and shelter. For such were the needs and aspirations of the society and individuals then. Later when wars began to erupt amongst various groups of people, skills in military were added as part of training. Methods of writing were first developed somewhere in summer, Babylon and Egypt. The first schools (formal education) were founded to teach the boys how to become scribes (writers). Later, professions such as medicine, Architecture, priesthood, etc were added to meet the needs of the people and the society. All education was purely practical. Practical education was controlled by the “Guilds” in the cities. A guild was an organization of specialized workers in a particular craft, such as weaving, woodcraft, painting or shoemaking. At that time girls were not allowed to go to school. Education may be regarded as the “transmission of the values and accumulated knowledge of a society” to the people in order to equip them with knowledge and skills that will help them meet their individual needs in the future and to prepare them for their eventual good roles and contributions to the growth of their society. Therefore, education must be designed to guide students in learning the culture of their environment, molding their behaviors, and guiding them towards their eventual roles and contributions towards the progress and development of the society. A good educational system should be able to empower the people economically, socially and morally. So as the needs, goals, and aspirations of the society keep evolving, so also, should development of education keep improving in order for the products of education to be able to meet the demand of the changes in the needs, goals, and aspirations of the people and the society. For us to look at development of education in Abia State, we must learn few things from the development of western education itself which started from Greece. Greek civilization was the main source of development in the cultural life of many peoples of the world today. “The Greeks have never been superseded in art, architecture, literature and philosophy”. Greeks were great thinkers that produced the likes of Socrates, Plato and Aristotle. The education of the Greeks was a very important part of their civilization. The Greeks during the Spartan age were the first to recognize that there shouldn’t be any difference between education of man and woman. Spartans of the Greece recognized religion as the opium of the people and so religion was given a special place in development of their education in order to keep the people in obedience to the rulers whose interest were purely in protecting their political power. But the Athenians of Greece centered their education on production of citizens who must be well rounded and cultured. They were interested in people who were physically and mentally fit and who possessed healthy souls in healthy bodies. Hence, their curriculum consisted of reading, writing, music, poetry, mathematics and gymnastics. For the Athenians, an educated man must be able to contribute successfully to the development of his community and must develop himself socially, morally, culturally and physically. Education must be tailored towards making the citizens successful in life and contribute to the growth of the society. Although Socrates was regarded as the father of education, it was Plato who said that Knowledge is virtue and lack of it (ignorance) is the source of vice. Even the Bible taught us that “¼people perish because of lack of knowledge”. Plato believed that education was a cultural thing and that children’s minds should be loaded early in life with only what is right. Knowledge and education turn the proper light of the soul. Aristotle added that man is always in search of happiness. He believed that man is by nature a political animal and as such must participate in the life and development of his community and state. Therefore, man should be knowledgeable enough to know his right and contribute to the happiness of fellow citizens. Pestalozzi a great educational reformer from Switzerland (1746-1827) was particularly interested in the education of the children of the poor. To him, the basis of any education is love. He argued that love involves trust and that lack of love and affection at home is the basic cause of delinquency and other forms of vice. To him, education should involve both cognitive and emotional aspects of man. Education should be concerned with the development of man’s creative power, his feelings, mental ability, intellect and morality. In Abia State as in most parts of Nigeria, western education was brought by the missionaries who came to preach and teach us their faith in Christianity. But their main aim was to protect their economic interest in trade and cheap labor. They found in our people a source of cheap labor and the type of education they introduced to us then was such that could enable very few of our people to communicate with them easily so as to facilitate the growth of their economic interests, cum their political power dominion. According to available statistics in the recent past, Abia State has about 800 primary schools, 170 secondary schools, a teacher training college, about five technical colleges. We have about 140 commercial schools and 25 secondary schools operated by private agencies and individuals. There is also a Federal University of agriculture at Umudike, Abia State Polytechnic at Aba, College of Education Technical at Arochukwu and Abia State University at Uturu. There is also a staff training school at Umunnato in Bende LGA. A nomadic school was opened in Umuahia during the past military regime. Also women education centers were opened in few local government areas such as Ukwa East and Arochukwu LGAs to encourage massive education of women and adults in the state so as to empower them socially, intellectually, and economically. Abia State is inhabited by very enterprising people of Igbo race. It was carved out from the old Imo State on August 27, 1991, about 11 years ago. The first Abia State Development Conference was held on April 21, 1992 and the state was dedicated to God as Gods own state on April 26, 1992. On September 1, 1992, Abia State Technology village endowment fund was launched by the first civilian governor of the state – Dr. Ogbonnaya Onu. The aim was to encourage technological development of the state. Science and technology were to be the center pin of education in Abia. It was a good dream. But the dream has gone to sleep. Agriculture is the major occupation of the people of Abia State. The State produces cash crops such as palm produce, cocoa, and rubber. Its food crops include yam, cassava, plantain, rice, etc. Riverine communities of Abia people engage in fishing and fish farming. No wonder the Federal Government decided to site Federal University of Agriculture in Abia. The people of Abia State are also very rich in culture. The rich culture of Arochukwu people influenced greatly the present day culture of Igbo people in general and Abia people in particular. Abia citizens are also actively involved in commerce and cottage industries development. In every part of Nigeria you see many of the Aba made shoes and other goods. Our people in Aba are also involved in fabrication of various types of equipment and machineries. Many craftsmen of various fields are found amongst the people of Abia State. Abia State remains the Taiwan of Nigeria and West Africa. Our education must be tailored to meet the needs of our people and improve their livelihood by improving their creative, manual and intellectual abilities.
In Abia of today government is still in control of education and its development to a large extent. Schools taken over by the government from churches are yet to be returned to the missions. As a result, moral education has taken the back seat in the state education curriculum. Even cultural values are not being effectively imparted to the students as both teachers and parents are being badly influenced by the high level of corruption in the society and in government at various levels. The society has almost lost its values and directions. Cultism, violence, destruction and various other vice and immoral behaviors are found in almost all the schools in our state and in the nation at large. Students are now graduating as professional cheats, armed robbers, prostitutes, etc instead of graduating as disciplined lawyers, medical doctors, accountants, engineers, scholars, etc. After graduation, the products of our education system roam the streets in frustration in search of white-collar employment that is not really available. The current education system does not equip the students to contribute their quote effectively towards the growth of their society. What shall we do? We shall go back to the drawing board. Martin Luther, about 480 years ago, recommended that there should be free public school for all. Governor Oji Kalu has recently introduced free tuition fees for students in Abia State secondary schools. In Ebonyi State, there is free education at all levels. Abia can do same if we can get our priorities right. Good and right type of education has become a real instrument for empowerment of the people all over the world. We should emphasis on education that can build our children into useful adults of tomorrow. As such, our educational system in the state should emphasize on the need for our children to be developed physically, socially, morally, intellectually and culturally. The system should ensure that the products of our education will be able to contribute their quota to the development of our various communities in the state and should not produce the destroyers of communities and societal values. Our education should aim at producing good citizens with great sense of social concern, love and affection for all. Our education should be constantly reviewed and continuously developed in line with changes in the societal needs, goals and aspirations. The parents must be involved in developing right education from the home in order to ensure that our children have good moral upbringing. The church and the society must be involved too. Because the Abia people are very enterprising people, education in the state should be developed to ensure that the products of our state education are empowered intellectually, economically and politically.

In the world of today, education is no longer for knowledge sake. It has become an instrument for social and economic growth of both the society and individual. Developed and developing countries alike, everywhere in the world, now invest heavily on good quality education of its citizens. Abia State government should pay more attention to the development of education in the states. More funds should be invested in education, as this is a real investment in human resources development for the future. Equality of access to good education should be guaranteed by the government. The right type of education should be made to reach every one that can benefit from it. In these days of information technology (IT) an electronic world, every course in our schools must incorporate IT and computer skills acquisition. Emphasis should be based on courses that will encourage the products of our education to be more self reliant (self employed) rather than their depending on government for civil service employments that is not even there. Christianity has continued to play very important roles in developing education in the state. Churches are building schools everywhere in the state. The schools include primary, secondary and vocational institution The evils of bribery and corruption should form part of a subject in our education curriculum.
The state having been dedicated to God as God’s own state must incorporate in its education development program the fear of God which is the beginning of wisdom. Solomon in his request to God did not ask Him of Gold and Silver, nor Power and Authority; but he asked for wisdom and knowledge. And God answered him and gave him the wisdom and knowledge, which he asked for but added gold and silver, power and authority more than he ever expected. May this be our portion in Abia State.

HISTORY & CULTURE

The 21st Century Aro:-Challenges and Prospects

By Dr. Alex Ukoh

The Aros, other wise known as umuchukwu (children of the supreme God and custodian of the great chukwu of Arochukwu –– Ibini Ukpabi), are a people whose home base in the city of Arochukwu is the last Igbo settlement before the cross river in the south-eastern region of the area now known as Nigeria. Long before the Portugese and the British arrived at the coast of West Africa, the city-state of Arochukwu had developed into a highly organized and progressive power, supported by a hierarchy of priests and chiefs who were agents of the all-powerful (God), Ibini Ukpabi, the Aro God. The Aros were skilful in developing peaceful coexistence with their neighbours, an art which with the influence of Ibini-Ukpabi sustained the Aro empire which at the time had influence over most of the then eastern region of Nigeria. The Aros were highly respected and appreciated within the Igbo and non-Igbo lands of eastern Nigeria. The Aro man was regarded as a sacred being not to be attacked, killed or looted of his merchandise, for such an act against the Aro man brought instant punishment on the perpetrators. Given the protection the Aro man had, from both the influence of Ibini-Ukpabi and the Ohafia/Abam warriors, he enjoyed free trade within the region. This resulted in the Aros travelling long distances in various directions away from their homeland to set up out-posts for trading purposes. Most of these outposts survived till this day as Aro settlements away from the Aro homeland. These Aro settlements maintained their allegiance to the Aro homeland and to the Eze Aro, who is the supreme leader of all the Aro people, towns and settlements the world over. We the Aros, like the Jews, take great pride in our culture and identity wherever we go. Though we may settle among other cultures away from the Aro homeland, we still maintain our customs and traditions. The Aro state empire unfortunately suffered a devastating setback with the coming of the British which resulted in the Anglo-Aro war in the turn of the century. The mysticism surrounding the Ibini-Ukpabi was destroyed by the British army, and the well organized Aro system of government and infrastructure were recklessly dismantled by the British. The Aro empire as we knew it has not since been resurrected. The discipline of collective efforts became replaced with an individuality that has remained since. As we get ready to move into the 21st century, we have to ask ourselves the pertinent question of whether the present Aro generation is ready to meet the challenges before us. To whom do we look to restore the honour and prestige of the Aros? Today we are beginning to answer this question..

Fortunately, today the Aros appear to be back in their progressive and enlightening mode. We have taken the lead today in forming this All Aro umbrella organization to which every local Aro organization in the diaspora MUST belong. We are once again leading the way in sounding the wake-up alarm to our Igbo brothers and sisters that unifying under a national/international umbrella is a doable project. I salute you all my brothers and sisters for your meeting of the minds to make this a reality. Now we have succeeded in pulling this wonderful take off, what do we do with it? Do we structure it as a social feel-good, food-eating, beer-drinking vehicle? Hell no. Do we use it as a vehicle to resuscitate the Aro state for the benefit of All Aros –– both Aro Ulo and Aro Uzo? You bet. How do we go about achieving this? The answer my brethren lies in the eight point agenda set forth by Mazi S. O. Onwukwe, a distinguished Aro elder, and an authority in the history of the Aro people. In his narrative titled “Rise and Fall of Arochukwu Empire” (from 1400 to 1902), he develops what he describes as the perspective for the 21st century. I find this eight point program as relevant today as they were the time he developed them. My brethren as a guide for us to deal with the tasks ahead of us, I am reproducing Mazi Onwukwe”s visionary and foresighted eight point program toward the revival of the Aro State: Effective organization, Internal peace, Personal and unselfish sacrifices of all Aro citizens, Effective and honest application and management of resources, A well-laid out program of development beneficial to all Aro communities, Peaceful coexistence with our neighbouring communities, Continuous program of research and development, Preservation of Aro culture. If we and future Aro generations can implement the above visions by Mazi Onwukwe, we would be on our way once again to reviving our beloved Aro state. Walk tall and be proud of our heritage. We should not allow petty politics and interpersonal conflicts to derail our resolve today to move the Aros into a higher dimension. If we all work together, we succeed together. If we bicker among ourselves, we fail together. And if we fail, we would have done a great disservice to future Aro generations. Long live Aro people. Long live Eze Aro.

× Dr. Ukoh wrote this interesting piece as part of the groundwork for the formation of All Aro umbrella organization in America. It was culled from All Aro (USA) Home page Web site:- aro-okigbo.com Both the title and text were edited for this publication.

Aro History

By Mazi Ngozi U.Okoronkwo
Arochukwu is a small town located at the Southern end of Abia State in Nigeria. The Aros, as other Igbos, migrated from the Middle East to their present location in the then Eastern Nigeria. You cannot mention Christopher Columbus who discovered America, without a short history of the Indians who owned the land. Also, in retrospect, the Aros came and won the land from the inhabitants, the Ibibios, after series of wars. These wars had a historic impact on the town. For instance, the leader of the Ibibio warriors who fought the war was captured and slain at Oror village and this is why Oror became the chieftaincy village. Amaikpe Obinkita became the center where these defeated warriors were judged. This is also why all Aro villages assemble at Obinkita during the Ikeji festival. Any village that is not represented is fined by the entire Aro. This still exists as I write. Arochukwu town has 19 villages namely: (Not alphabetically ordered.) Ugwuakuma, Agbagwu, Utughugwu, Amanmagwu, Ujari, Amasu, Ibom. (These Villages are what is known as Ime Aro). Oro, Obinkita, Amoba, Amankwu, Ugbo, Amukwa, Atani, Isinkpu, Ugwuafor, Amangwu, Asaga, and Amuvi. (These villages sums up the Amuze.) Each of these villages are characterized by their respective cultural displays. For instance, Obinkita village (landlord of all Aro) is known by their masquerades called Ekpo. Atani villages are identified by their Ugboali music, for example madam Mary Kanu. Arochukwu town is divided into three kindred: Okennachi,Ezeagwu and Ibom Isi. These villages are then merged into these three groups due to their migration from one village to another. This inter?village migration not only populated Arochukwu but brought internal progression that helped split the villages into different kindred. Note also that EzeAgwu is split into two Umumna Okpara Agwu and Okpara Ezo Agwu. The population of Aro is approximately 60,000 and every Aro indigene is a proud person due to the fact that we are the cultural chief in all Iboland. Our culture is being exemplarily practiced in all Iboland and this is how the “Aro?Okigbo” came about. The slave era found most Aro people migrating to all parts of Nigeria spreading the religion of Aro heritage. This heritage, became adopted by the host in all the cities and towns in Iboland where an Aro man lives. The branch out of Aros to other Iboland, for example, Aro Okporoenyi,Aro Ndizuogu,Aro Ikwere, Aro Yoruba,Aro Ngwa,Aro Izombe,Aro Cameroun,Aro Ajalli,Aro Oru,Aro Nkwesi,etc., did not only personalized the Aros but had an Aro?matic effects to the entire Iboland. These Aros that migrated still have a bonding link with the villages they had left behind. The new Yam Festival is a period where all Aro cultures are displayed. The activities of these events are very fascinating and interesting to watch. All villages prepare for this wonderful occasion that starts and ends in September of every year. Any village (s) that is not represented as I mentioned earlier on, will be fined. The place of this meeting is called “Amaikpe Obinkita.” The American Beauty Pageant has judges who decide the winner of the Pageant. So also, during this festival 19 Judges are appointed including the Eze Aro who will select the best village presentation on the Ekekpe day which is the outstanding day of the festival. These judges will then assemble at Obinkita recording and checkmarking events. At the conclusion of Ekekpe day, the Eze Aro then announces the number one village in the entire town. Also other identifiable villages that host some of these events as per another market day includes: “AKUMANNAOBI” who is from Ugwuakuma village. The Ugwuakuma village host the “MGBAPE AWADA” which signifies the beginning of the New Yam festival (IKEJI) for all Aros. As the events are heated up, every village must pay homage to the Eze Aro by going to Oror village as a group. The Eze Aro in return, will bless them and the village they represents. The “Ekpe Society” is predominantly becoming a domineering factor in Aro whereby if you are not a member, you tend to feel isolated. I vividly remembered my age mates who will proudly come to me and aske “I bakwara Ekpe?” or are you “Ikpoo?”. It is the man’s thing. Besides the Ekpe society, we also have the “OBON” that plays all night.

Mazi Ngozi Ukwu Okoronkwo who hails from Obinkita village contributed this article about 1998 to the All Aro (USA) Home page at Website- aro-okigbo.com

CULTURE - New Yam Festival

Ikeji Aro Okeigbo: Its Significance and Circle
By Mazi E.A.C. Orji

The Ikeji is the yam festival celebrated to mark the end of an old year. The Aro celebrate Ikeji in the month that coincides with the Gregorian month of September, although in some years the celebration time-table spills over into early October. The end of Ikeji does not necessarily mark the beginning of another farming season, as it opens a harvesting interlude that leads into harmattan and months of dry season when no one farms but yams and coca-yams lie in the barn, a period generally referred to in Aro as onwa ato Aro (the three months of Aro).
Several events are associated with the Ikeji Festival just as Ikeji signifies a number of things-
1. The word, “Ikeji” means harvesting of yam, which is a significant food crop among the Igbo. Hence, Ikeji marks the end of one farming season;

2. It also marks the end of the year. That is why it is characterized by general merry-making by people and sacrifices to Chukwu (God) for surviving the past year and prayers that they may be kept alive throughout the New Year;

3. Exchange of gifts between friends and families as an extension of the spirit of conviviality generated by (2) above;

4. Pilgrimage is made to the Aro homeland by the Aro in the diaspora serving as re-union between the two. In the past, this re-union served as an opportunity for reviewing the conditions of Aro in the Diasporas and for re-examining the strength of Aro influence and authority in the various Aro settlements;

5. The Ikeji season afforded the Aro an opportunity for planning strategies for the continued growth and development of the Aro both at home and in the Diaspora;

6. It was a season for family re-union and settlement of family feuds;

7. Authorization for the eating of the New Yam given by the Eze Aro. Until the Eze Aro makes the appropriate proclamation, New Yam is not eaten by the Aro nation;

8. Marriages are solemnized during Ikeji on a massive scale. Damsels are groomed for marriage in fattening rooms and let out on Eke Ekpe Day to dance at Amaikpe, the Aro celebration arena, from where they return to their parents homes and later join the bridegrooms after Ola Mgbede (anklets) have been removed;

9. It was a season for hunting for a live leopard for the Chukwu if it was a year designated for that special hunting expedition. This was known as ‘Ichu nta agu’, (hunting for the leopard). After the leopard had been caught, the Aros went before Chukwu to seek blessing for the coming year; time has however, overtaken this event as leopards are no where to be seen anymore;

10. Ikeji was an occasion for Trooping the Colours. A display of masquerades is held. The various Aro settlements send in their dances and masquerades to perform in this most colourful carnival at the Amaikpe ceremonial arena. These include Ojukwu from Abakaliki and Uburu; Odo from Amasiri and Uburu; Omaba from Uburu and Nsukka, Ohaozara, Nkalagu settlements; Ekeleke (but called Obiankpo at Arochukwu) from Oguta and Mgbidi; Eru or Obam, Ekpo and Ekpe from the Cross River; Mmanwu from Aro Ndizuogu; Aba from Bende.

The Ikeji Cycle:
DAY ONE (1) AFOR OKPO NA-ZA AWADA
Ikeji commences on Afor Osu day of the Ututu. On that day, members of the Otusi (clan) of Amata sweep the Awada (ancestral temple) of Akuma Nna Ubi at Ugwuakuma village.

DAY TWO (2) AFOR ARO NA-ZA AWADA
Members of the Otusi (clan) of the Amaja sweep the Awada of Okennachi at Oror village. Other Otusis present are Okennachi, Eze Agwu, Bianko, Umu Nna Okwara Agwu. Only the Amadi (Aristocracy) of Aro witness the occasion. The attendants came wearing bells on their waist and carrying gongs, both instruments producing resonant sounds.

DAY THREE (3) AFOR NDULASA NWAEKPE
Nwa Ekpe literally ‘the child of Ekpe’ (different from the secret cult Ékpé) but in fact a symbolic representation of the royal ancestors is led home. All nine Otusis (clans) in Aro go to Ugwuakuma village in different processions to offer sacrifice, people wearing bells around their waists while carrying gongs on hand. The ceremony ends at night and people return singing joyfully. On their return from Ugwuakuma, the talking drums (uvie) are brought down from where they had been left hanging since after the last Ikeji celebrations, rolled out and played. The uvie sounds only in the compounds of the most outstanding men of each village. The uvie is not usually brought down in a compound that is not ready with the relevant sacrificial materials. The sounding of the uvie is indicative that the Ikeji celebration has gone into full gear.

DAY FOUR (4) NKWO NKU
Nkwo Nku is the day following the Afor on which Nwa Ekpe was led home. It is a day on which women are expected to fetch firewood for their husband’s mother, their mistresses or close friends. The wood is meant for cooking while the Ikeji season lasts. It is indeed a friendly gesture of love and respect for elders.

DAY FIVE (5) EKE AGBA UDU
On this day, the Amadi (Aristocracy) of Amuze section of the Aro kingdom offer sacrifice, Ibom Isii do not. The day is marked with unrestricted festivities. The Amadi moved around and are feted wherever they entered.

DAY SIX (6) ORIE AWA
Fodder is obtained for the feeding of goats etc, while more firewood is fetched. Compounds and village squares are cleaned up to welcome Aros from the Diaspora.

DAY SEVEN (7) AFOR AWA
By this day, all Aro coming from abroad were expected to have arrived Aro. Cleaning up activities are rounded up. Everyone is in full holiday mood – men, women and children look spick-and-span. People were not expected to go to work (say the farm). Women spent time in body painting (ide uri and ide – nkasi ani) which were traditional indigo cosmetic designing on the body, which is kept bare for the cosmetic designs to be seen and admired. Similarly, coral beads and cowries are worn to match. Today however, times have changed as women now prefer to put on beautiful clothing and some of these old traditional outfits are reserved for mgbede brides.

DAY EIGHT (8) NKWO NZUKORO
On this day, Aros are expected to do the last marketing for the season. Although Ikeji is a yam festival, the eating of rice (eresi) has been introduced in recent times on this day which on this account is also known as Nkwo Eresi. The day also marks the end of the year, as activities at midnight are largely a replica of what Christians now do on 31st December as they send – off an old year and usher in the New Year. After dinner, a vigil is kept and at midnight, there are spontaneous shouts of afo lao, afo lao (goodbye old year, goodbye old year), lighted and smoking firebrands are run long distances to the backyard, waved above the head and thrown headlong along gutters, behind compounds to drive away the evils of the passing year. The merry-making is usually crowned with the Obon society dances by initiated male members who take over control of the compound village squares that night, to the exclusion of women and uninitiated children and men. At the end of Nkwo Nzukoro, the Aro main market, Ncheghe, and the Eke Ukwu market, go into recess.

DAY NINE (9) EKE ODU
On this day, the Ututu people bring yams for the Aro to buy. The Aro eat new yam on this day. All marketing is concentrated at Ama Ikpe in Obinkita village for, as we observed earlier, after Nkwo Nzukoro, the Ncheghe and Eke Ukwu markets go into recess.

DAY TEN (10) ORIE EGBUGBU
Early in the morning of this day, a succulent plant known as OKPOTO is placed at the entrance of each onu nkpu (compound). The most elderly Amadi of the compound offers a sacrifice before the arrival of dawn. Thereafter, about 7.00 a.m., every family offer sacrifice to its ancestors at the family ulo nta, literally small house but an ancestral assembly hall where the family staff of office is reposed. Chicken and cows are sacrificed. Compounds that could afford it hired the Ututu to play Okon and Igeri music into the bargain. People are expected to tether their domestic animals to prevent them (especially goats and dogs) from tasting the ofor left at the ulo nta. Any animal found tasting the ofor would be killed instantly. In the evening, families begin to cook an Ikeji delicacy called osu. This delicacy is only prepared by women of proven purity and decency in manners and behaviour although their aboriginal status carry more weight. The end of the cooking is heralded with gun shots, each gun shot representing each goat used for the meal.

DAY ELEVEN (11) AFOR OSU
The osu meal prepared the previous day is now presented to friends and well-wishers on the Afor osu morning by women. Visitors are also entertained with the delicacy. Members of each family are summoned to the osu meal by the exclamation AFOR OSU OKO-O! The word Okoo is an exclamation used by the Aro to signal an emergency.

DAY TWELVE (12) NKWO IBOM-ISII
On this day, Ikeji activities are centred in and around the Ibom village as the day’s activities purely concern Ibom-Isii. Other Aros attend as Ibom Isii guests. Plays and wrestling matches are on and attract the attention and witnessing of people from other villages of Aro; people demonstrate their skills in dancing and arts in contest mood, singly as well as in group (collective) display of power. Girls show their beauty in true or high quality maidenhood, while women dress and dance to suit the taste and style of their villages as they move and pass in waves of merriment before the Eze Aro and his cabinet sitting in majestic appraisal in Ibom square.

DAY THIRTEEN (13) EKE EKPE AROCHUKWU
This is the climax of the Ikeji Festival when the Aro at home and in the Diaspora put on their best attire, assemble in the ceremonial arena at Amaikpe in their separate groups, with dances and masquerades, to make merry and celebrate with fanfare, pomp and pageantry. Girls who have gone through puberty rituals in preparation for marriage are let out on this day to dance in the arena, from where they are taken to join the bridegrooms. At about 6:00 p.m, people begin to disperse from the arena, and at nightfall, quiet replaces the fanfare and noise that characterised the day.

DAY FOURTEEN (14) ORIE UBI LEE AVO
On this day, the ofor (family ancestral staff of office) which was brought down on Orie Egbugbu in the ulo nta is returned to its usual place of repose.

DAY FIFTEEN (15) AFOR NDULA NWA-EKPE
The Nwa Ekpe is ‘led back’ by the Amadi to Awada Akuma Nna Ubi (ancestral temple of Akuna Nna Ubi) at Ugwuakuma village.

DAY SIXTEEN (16) NKWO NWUPU MMAI IBOM ISII
The Amadi of Amuze and Ibom Isii assemble at the house of Eze Ibom Isii (Head of Ibom Isii Section of the Aro Kingdom) for drinking and further sacrifice. Libation is poured in all the ulo nta in Ibom Isii. This day is also known as Nkwo Nzupu Avia (Nkwo market day) when the Ncheghe market that went into recess on Eke Odu (Day 9) is re-opened for business.

DAY SEVENTEEN (17) EKE NWUPU MMAI NA AMUZE
The Amadi of Ibom Isii meet those of Amuze and jointly move into the palace of the Eze Aro at Oror village for the final drinking; libation is poured in all ulo nta in Amuze. This ceremony bring the Ikeji Festival to a close.

Note:- This story was culled from a new work Ikeji Festival of the Aro of South Easthern Nigeria, by Mazi E.A.C. Orji of Aro Orji, Uratta, Owerri.

Burial Rites

General Aspects of Burial Ceremonies among the Aro
Mazi Christian O. Nwafor

Preamble
There are two traditional rites that are performed for the dead. The first is Onini, the interment, the actual burying of the deceased in a grave. The other is Akwa, the mourning, which may also be classified into two. There is the ordinary Ikwa Ozu and the special Ikwa Ozu Okpoo. The later is sometimes referred to as second burial in that an effigy on a catafalque is substituted for the long departed individual’s buried body. For very specific reasons, the burial and funeral rites relating to a member of the Ekpe Society, are excluded in this discussion

The belief behind the performances of the death rites.
The Aro regard death as a transition from this world to another world beyond. A person has seven rounds (Uwa Asaa) to live through to complete a full cycle of life. However no one seems to know exactly which particular round one was doing at any point in time. People are reinforced in their belief in this myth of reincarnation by strange and seemingly mysterious happenings. There was the case of this man who died in a war from a fatal matchet cut on his neck who turned up again as a child with a scar on his neck in the exact place where the man received the matchet cut in his previous life outing. In another instance, a newly born baby girl had tattoo marks on her belly. Her grandmother who was said to have reincarnated in the girl had the same pattern of tattoo marks on her belly. Another child who was hardly five years inexplicably demanded the “key to my house”- When asked which was his house he pointed to the mud house that was built over the grave where the grandfather was buried many years ago. The grand father is said to have reincarnated in the child. The child also went about relating to people in a characteristic adult manner. Because of this belief in reincarnation, the Aro treat death with much reverence. They fear to offend the dead believing that the dead can act forcefully from where they may be and can come back in various guises to reek vengeance on the living. A dead person is believed to be first admitted into a limbo where he remains until rites due him for his dearth are performed. The limbo has several levels of seniority and comfort. When a person dies he is taken to the appropriate level to which he is entitled, judging by his performance in his immediate past life. The good get a place of comfort the degree of comfort being proportional to their good performance. The bad are left where they too are made to suffer in proportion to their badness. At each level in this limbo there is always the line dividing the low from the high. One gets from the low to the high level if and when the death rites get performed on his behalf. A person has to be properly buried and properly mourned for the person to enjoy a place of settlement in the land of the dead. The dead recognize themselves in their own world,. accepting or rejecting association with each other depending on the class of rites performed for each one. Those who have not been buried are left to wander in the wilderness separating the unburied and the buried. Those who have not been mourned and given a second burial wander in the zone separating the merely-buried and those for whom the second burial had been done. Those who have not reached the top level or joined the group at the level to which they are qualified feel unhappy and may show their resentment in various ways. They may appear in the world of their former life in the same locality as ghosts who sometimes demand openly that their surviving relations perform their death rites. Sometimes odd things happen in a community which when investigated are attributed to this resentment of the dead. For the Aro it is considered necessary that the death rites for deceased person should be done for them so that they can have their rights in the hereafter which includes the privilege of reincarnating into another life in the believed series of seven life cycles.

At point of death
When an Aro person, man or woman dies, at Arochukwu or outside, the most immediate surviving relations are informed soonest These relatives quickly organize a meeting of themselves to decide on what their next steps would be. The corpse is washed, dressed and laid decently on a bed. The news of the death is then taken from one level of kingship to another until it becomes public news. Only after this is it time and proper for other people to go and be with the body before its burial. Normally no entertainment, not even “ordinary” kola is served before the body is buried. After burial however, some drinks may be served with kola. Other refreshments may be served at the discretion of the bereaved family. At this stage sympathizers start paying the traditional Okpogho Aku contributions. This consists of cash or kind which friends and sympathizers donate to the bereaved family to assist in the burial expenses. Mental or written records of donors are kept to remind the bereaved family of those who have come to their financial assistance and therefore meriting a reciprocation in their own bereavement. Ceremonies may end at this stage but condolence visits and Okpogho Aku contributions continue to be made after this. Because (Egbupughi obara) that is no animal, - goat, cow, horse, dog was killed, the TRADITONAL BURIAL is deemed not have taken place. The body was only hidden from view - Izo ozu ivu. The dead person is said to be at the forest of the sick -Ovia uwasi. If relatives of the deceased decide to perform the burial, they fix dates, usually a period of two days, and give notice of these to the public. Burial rites have been done within four days but traditionally it was usual to start the burial rites twelve days - Izu Ato (three Aro weeks of four days each)- from the date of death. The main day for the rites, the day the rites animals are slaughtered should not be an Nkwo day. Because there were no easy or ready ways of preserving a corpse it was usual to bury a person on the day of death, if it is not an Nkwo day. The only method then known for preserving a corpse was drying the corpse over a fireplace. This was difficult and was used only in rare cases. Therefore people were routinely buried on the same day or the day after death.

Burial (Onini) rites:
The normal Onini rites start off in the evening of day one and end in the evening or night of the following day which should never be an Nkwo day. Rites could start on Nkwo day because by sunset when its starts, the Nkwo day is assumed to have been over. Guests start gathering at the venue of the ceremonies from the afternoon of the first day. Guests from outside town and who have no relatives around, are individually or in groups treated to a meal as they arrive. After supper time the vigil night, onodi ani or ura oyom or imu anya abani starts. Colanuts, a bottle of hot drink and an itotu (two gallons) of palm wine are presented as basic introduction to start off the rites. Entertaining dances to native music by local or visiting troupes are performed for a couple of hours after which refreshments are served. Drinks are also supplied and this continues throughout the night.
After this the dancing and music making resume. At the second or third cockcrow the entertainment groups, and there could be several of them, heighten up their activities and the whole group is aroused. They troup out through the major routes in neighborhood in what is traditionally called Igbaga Ogo. While on the way coming back to the venue of the ceremonies each group of the wake keepers is met on the way and is welcomed back with a bottle of hot drink ie -a bottle of some spirit -Mmai oku-.This presentation is traditonal and is known as Igbo Ota. The performers after going into the house leave their instruments at the entrance to the house. Water for use by the performers for washing their hands and faces (Ikwo aka ututu or Isa ivu ututu ) is left ready and placed just outside the compound. As soon as they finish the morning ablution and get settled, their breakfast is served. Some drinks, -palm wine-and hot drink are also served with the food. Yam portage is usual. Nsisa some times is also used.

While this is going on more guests especially the locals arrive for the morning ceremonies. Colanuts, palm wine and a bottle of hot drink are presented as oji ututu. While these are being shared, the host family starts off one of the most significant aspects of the burial rites -presentation of rites items. The host family assembles all the items required by tradition for the burial rites. These they bring in the open and present to the people who are present to witness and confirm their appropriateness. This witnessing may be limited to the very close family or broadened to include several levels of kinship up to the level of the whole village or the whole clan. The people check the items and take them over if they are adequate and satisfactory. With this takeover, the people also assume the responsibility of preparing (cooking), and sharing of the items. They then select appropriate individuals from their group to take charge of further actions in the performance of the rites.

THE ITEMS FOR ONINI AND AKWA RITES
There are some differences from one Ogo (village) to the other, in this regard. The standard traditional items used for death rites ceremonies are-
1 Ewu - a goat,
a he goat ( Mkpi) or
a castrated he goat - Apiirapi: Okiri for a man,
a she goat for a woman.
2 Oke okuko /nne okuko fully grown domestic fowl, a cock for a man,
a hen for a woman.
3 Oji Igbo ano - four colanuts
4 Mmai mbu - one bottle of hot drink
5 Mmai Abo - Otu Itotu mmai mmiri - palm wine,
6 Ji iso - five yams
7 Nzu. stick or lump of chalk. (Not applicable in all Aro villages)

Disposition of the items:
The animals - the goat and the fowl are killed and are cooked with the yams. The killing of the animals is done by the first son of the deceased or someone else acting for him. Dressed in ‘george’ wrapper the performer kills the animals surrounded by men and women witnesses. This he does at the front of the house where the blood of the slain animals is spilled in a tell tale location. The colanuts, the hot drink and the palmwine are offered after the killing of the animals. One of the colanuts is split and the share due to the family ancestors are offered to them after some prayer. The chief host, after killing the animals, first the four footed one and then the fowl, is given some of the rites drinks, first the palmwine and then the hot drink. With these he pours libation to his deceased relative. He concludes his part by greeting the gathering with the traditional, Aro mmamman, Aro mmamman Aro mmamman, Orihe Orihe. He will also salute the various other people making sure his salutation covers the full spectrum of those present and participating— that is - the village, the compound, the family and even down to the closest family both paternal and maternal. In return he is cheered, greeted with praise names and congratulated for performing the rites. This could be the chief host’s first opportunity of being greeted as Mazi. With the slaughtering of the animals the rites as far as the chief host is concerned may be taken as having been completed. The kolanuts are split and shared along with the drinks. After this the gathering disperses to meet later in the day. It is at this later assembly that the cooked meat and food are shared as the concluding part of the rites. It must be observed that if a person, male or female, dies without getting married or without having an issue, the burial and other death rites are not normally done for the person. From noon or as soon as possible after these morning activities, the ceremonies which were temporarily stopped are resumed. The arrival of more guests to join those who kept vigil the previous night swells up the gathering. Food and drinks are served in two lots. One is food prepared with the rites animals. The second is the free food offered by the performer out of his own will. In the first lot the rites animals and the yams which had been cooked are shared out to only those who are qualified to partake of them. Those who have corresponding rites outstanding for any deceased relatives are excluded by tradition from participating. It is generally claimed that those who defy this tradition and participate in ceremonies at which they should be absent suffer misfortune one way or the other. There is the story of a man who went with a relative to present a cow for the burial rites of the relative’s father-in-law. He was struck with stroke as the presentation was being made. The man had not performed the rites for his own deceased father and should not be taking part in the performances.

Wakekeeping –
Ura Oyom; Onodi Ani;
Akwa Second Burial – (Memorial Service for Christians)
In time the second burial becomes due. It could be made into an elaborate performance at which more than the ordinary is done. For instance , a cow , a horse, a ram, may be killed in addition to what is the standard. This performance is referred to as Ikwa Ozu.. It would appear that some villages in Arochukwu do not have the Onini rites. They have only this one performance and emphasise it. As has been pointed out earlier the basic requirements and the performances for Onini and Akwa are exactly similar. There is the usual wake keeping at which traditional music and dancing troupes and other forms of entertainment are involved as have been described above. There are also the day-ceremonies which follow the wake keeping. Amongst the Okereke Ota of Eziukwu Amuvi the wake keeping is named Ura Onyom in their settlements- the Oyom being the dance that is performed throughout the night. One of the popular tunes commonly used when Oyom is being performed is Nna Nwannem Nna Nwannem chi abona nezi, literarily meaning “good morning my brethren, good morning my brethren, the dawn of day in truth has come”. To those who do not know the consoling theme of that tune and indeed of other Oyom tunes, the recitals sound funny if not meaningless. Infact the whole idea of Ura Oyom and the rites which follow it on the next day appear so odd to some people who do not know what were the norm in the days of their fathers and are inclined to deride them openly. It is necessary to point out again that the rites items and their performance routines are (basically) the same as those for burial (Onini) and second burial described above. For Akwa, the tendency is for the chief host to do more than the basic. Several instances exist where the usual was supplemented with a native cow, a horse or both. It has to be emphasized that whatever are meant for the rites pass on from the chief host to the guests. Anything not presented to and taken over chief host is not regarded as having been used for the rites. Control of the preparation and sharing of the various rites items, as has been pointed out above is up to the guests after the performer has killed the rites animals and offered the colanut and palmwine libations

Entitlements due to the host-(performer)
It was usual to skin all the rites’ four legged animals .In recent times rites goats and ram are not skinned. The skin of any goat, ram, cow, or horse killed for any rites usually belongs to the chief host. If the animal is a cow or a horse the meat is shared raw. The whole tail of the cow or the horse also belong to him. For any of the two rites, Onini and Akwa, the chief host is entitled to a share in the rites meat and meals. The chief host share of the rites items, if he cares to demand it in full as he should, could be quite substantial. For the goat or any of the four footed animals the host is entiltled to:-
1. One whole foreleg (aka ) as (aka ogbuu)
2. the neck (onu)
3. the whole head including the jaw, (isi na agba)
4 the bigger part of the ribs and backbone (ose)
5. The heart (obi)
6. half of the liver (imeju ike)
7. half of the lungs (imeju alulo)
8. half of the stomach (okwuru)
9. part of the large and small intestines (eriri avo)
10. Part of the spleen (akuru)
11 Part of the kidneys
The share due to the chief host is not readily given. Often, it takes insistence on his part or his representative for the share to be conceeded. Sometimes, determined efforts are made by the guests to alter the norm in order that much of the food, the meat particularly, does not go back to the chief host. The rites animal is normally skinned. The skin belongs to the chief host. Goats and rams are usually cooked before sharing. In special circumstances however where several animals are killed, as in the case where more than one ceremony (multiple rites) are performed the meat even that of a fowl may be shared raw.

Nkita Ura Oyom
One very significant difference between the burial (Onini) and the funeral (Akwa) rites is the addition of the use of a dog (Nkita) for the funeral rites (Akwa). Any performance done without the Nkita was, at a time, not taken into regard. On the wake-keeping night, very late at midnight or some other time after midnight but well before dawn, wake-keepers are alerted for the killing of the dog which was usually presented at the wake keeping night. Only those who are awake participate.in the eating of the dog The dog is killed with one hit of a cudgel to ensure that it does not raise any noise. It is cooked with some yam and is eaten completely within a very within an hour. The pots used for cooking and all plates and other utensils used for cooking and eating are all washed so that no trace of the killing can be seen. No evidence of this aspect of the rites is allowed to see the light of the next day. In the strictly traditional funeral rites, Ikwa Ozu, the use of the dog is a sine qua non, and is considered as the most vital aspect of the rites. Funeral rites done without the dog are taken as not having been done.Eze Enu
Another feature of the rites is the Eze Enu. The Eze Enu consists of a long vertical bamboo hoisted in a conspicuous place outside or inside of the compound where the ceremony is being performed. It has a cross member fixed about one quarter way from the top of the pole. It is. set up and hoisted at a conspicuous location within or outside the compound. Fixed to the top of the pole is a woolen cap (okpu onunweze) stuffed with leaves of the ogilisi tree or other leaves and formed to simulate a human head. The cross member about five to six feet long is firmly tied to the main pole about seven to eight feet off the ground forming a cross. A length of george cloth is fixed its whole width to run down to a foot or less from the ground. Between the top of the pole and the cross piece just below the stuffed cap a live bird Also tied to the top of the pole is bere bere okuko, a live fowl that has not reached maturity (has neither crowed or laid an egg). The fowl is allowed to hang on the pole for several days till it dies. Where it can be afforded, a parrot, an eagle, a kite or a hawk may be tied to the pole along with or in place of the fowl. That more than one bird may together be used was typified at the 1987 rites for His Royal Majesty Kanu Oji the Eze Aro.Witnesses to the Performances The most important issue in performing the rites for the dead is that the rites are done in the presence of persons who are related to the deceased and who in future can testify that the rites were in fact appropriately performed. The family is the most obvious target. The family in this context may be the small but most immediate family. It could be the larger extended family , or the even much larger family making up a village compound. The family may also be the kindred comprising more than one village. In Amuvi it it is common to have the death rites performed at the much larger family setting of Otusi Bianko level with Asaga village participating. Performances involving the yet much larger Okennachi Clan level, comprising three Otusi namely Okennachi, Bianko and Amaja (Eze Jaka) have also taken place a number of times.

Ebini Ikenga, Ram for the Right Hand
In days past, any man who achieves a heroic deed at war or else where is given an honorary recognition by killing for him a ram (ebini). This recognition is done posthumously or when the person is still alive. The Ebini Ikenga ia a reward to the right hand (Ikenga) for the bravery it showed during a life time. Any man who was brave enough to kill an enemy in a war or performed deeds of valor or exceptionally good head of a family, is entitled to an Ebini Ikenga. The rites involving the Ebini Ikenga may be attached either to the Onini or the Akwa ceremonies. The rites may also be done independent of either of these ceremonies.
What are needed for the Ebini Ikenga rites are as follows:-
1. The ram (Ebini)
2. Mmai mbu (one bottle of hot drink)
3. Mmai abo (Two gllons of Palm or Raffia palm wine)
4. One cock
5. Four colanuts (Oji Igbo)
6. Five yams
The rules governing the participation of only qualified persons in the death rites are applicable to this ceremony. Here the rules are even more stringent. If there is a relation for whom the ebini ikenga ceremony is due but has not been done, the relatives by tradition are not qualified to participate and will remain unqualified until the ceremony is done. Ebini Ikenga is not done for women and women are stricly barred from participating in the ceremonies. They are not even allowed to help in cooking the meat and food for this ceremony as they are allowed to do for the other two rites of Onini and Akwa.

Sequence of Performance of the Death Rites
The rule is simple. First to die is first to get the rites performances. No priorities are permitted.
Who Performs
There is no compulsion that the rites must be performed by the deceased’s direct relatives. The rites cannot however be done to their exclusion. As has been stated above the chief host is the person to kill the rites animals and he is usually the first son (Diokpara) of the deceased. If the first son cannot afford the performance, the next in line - the second son (Ulu) assumes the responsibility. If the Ulu cannot do it any of the deceased male relatives down the line or even a well wisher could undertake it in the place of the first son who then becomes just a front man. The well known saying “Onye ji kwaa nna, na obughi diokpara gburu nna” clearly states what should obtain. Another view, also well known, is that the first son forfeits the rights due to the Di Okpara to the sibling who performs their father’s funeral rites.

Rites for a Married Woman
A married woman is the responsibility of the husband’s family. Death rites for her is also their responsibility. Failure or delay in doing the rites for the woman does not affect the performances due in the woman’s patrilineal home. The woman’s immediate relations are included in the roll of immediate relations who should be told as soon as possible of their daughter’s demise. It is more important to inform the woman’s relations than informing anyone else including the woman’s own children. One or more of the husband’s relations is delegated to inform the woman’s people. It is these people who normally will state how they will be informed. Doing anything other than what the woman’s people approve invariably leads to problems and controversy. When the woman’s patrilineal home is informed in any way whatsoever, her people will be obliged to go to their in-laws. if only to show their regard for their daughter. The story is told of the mother of one of the Umenta families who caused great concern and havoc in her paternal home because her father’s people did not go for her burial on account of a dispute which was then existing between her husband’s family and that of her father’s.. For a number of years after her burial any children born in her father’s home died before they could walk. Considerable effort, time and resources were spent by the two families before the dispute was settled and things were restored to normal as her spirit was pacified.

Multiple Performances
The age long rule was that no two ceremonies should take place at the same time; and the time it took was two days. Taking into account the strict rule regarding Nkwo day, this meant that there must be a gap of four days between one ceremony and another. Circumstances have forced the accumulation of rites performances. The backlog could not be cleared if the normal rules were adhered to. For anyone who feels the urge to perform the rites for one particularly close relation (father or mother) the rules still apply. First to die is first to be buried. A son who dies before the father gets the burial rites done for him first. However the father could sponsor or support the rites. To keep to the rule of one rites perfomance for a time also causes frustration. Where they are many outstanding rites, recourse to group performances is the answer and the way out. This innovation is gradually becoming traditional. This has been done several times without trouble. Trouble in the sense that the deceased for who the group performances have been held have not sent any message from their resting places showing their resentment. Under this arrangement, a number of performances are scheduled to take place at one time. The idea of multiple performances is gradually being accepted and deserves encouragement and support for it provides a good solution to a long standing problem. It is not yet traditional, but after series of them, multiple performances of the death rites are becoming acceptable tradition for “Arurumali gbaa avo ohoo omenali”

This is an edited version of a lengthy work by Mazi Nwafor. Arc Christian Ogbonnaya. Nwafor, an elder statesman hails from Amuvi, Arochukwu. He first wrote this article in July 1997 under the caption - Arochukwu Burial Rites. The last revision of the article was done by him on Thursday December 06, 2001.