THE EVOLUTION OF UMUAKA AUTONOMOUS COMMUNITY
The Umuaka Autonomous Community is one of the most renowned largest communities in the former Orlu Division and in the former Nkwere/Isu Local Government Area of Imo State – Nigeria – Origi. Read more of Origin below.
LOCATIONUmuaka autonomous community is situated almost mid way between Orlu and Owerri. The Orlu/Owerri Road passes almost through the center of Umuaka Town crossing the Ukwuorji-Nkwerre/Amaigbo Road at Afor Umuaka Market.
BOUNDARIES
The Umuaka Autonomous community is bounded on the North by the Njaba River with Okwudor and Awo Omamma on the Northern side of the Njaba River.
It is bounded on the South by Orodo in the Mbaitolu Local Government area.
It is bounded on the East by Ekwe and Amurie Omanze communities/Oboro.
It is bounded on the West by Afara, Otura, Umunoha and Eziama Obiato and Western part of Njaba River.
EXTENT
The Umuaka community is made up of the following villages in order of seniority – Uba, Isiozi, Achara, Amiyi, Ibele, Umuele, Ugbele, Amakor, Obeakpu and CircumstantiallyCircumstantially* Amafor*.
OCCUPATION
1. The principal occupation of Umuaka Autonomous Community is Farming – crop farming of various kinds and planting various economic plants or trees and rearing of animals of various kinds.
The principal crops include yams, cocoyams, cassava, three leaved yams, maize, melon-fluted pumpkin and a variety of vegetables.
The economic plants include – oil palm trees, coconut palms, pears, banana, breadfruit, plantains, pineapples, ukpo, etc.
Usually the Afor Umuaka Market is flooded with these crops and bye-products of the economic plants, e.g., palm oil, palm kernels, coconuts fruits and various animals, e.g., goats, sheep, fowls, eggs, etc.
The Umuaka community produces almost enough food for the inhabitants and for supply to the neighboring communities who come to Afor Umuaka for purchase of their needs.
A visit to Afor Umuaka on Afor Umuaka Market Day will convince any unbiased inquirer of the veracity of this assertion.
2. EXPORT TRADING:
Originally trading was based on Palm produce, which was transported by river or bicycle to Oguta.People engage in various kinds of trading involving various articles of trade:- edibles, clothing, furniture, cooking vessels, animals, drinks – native wine, bear, mineral, educational materials – books, Exercise Books, pens, pencils.
GOVERNMENT:
Traditionally Umuaka Autonomous Community had a system of Government even before the advent of the White man. There were traditional laws, rules and regulations. There were ways and means for settling any matters that arose among them. Traditionally the people had very high regard and respect for seniority, elders and or their Pagan Deities. When matters arose the issue were referred to the senior sons of the family, the kindred Heads, the village Heads or the Community Head – The Eze of the Community – as the case might be. Or to the Shrine of the Pagan Deity – Eziakwo Afor Umuaka. Therefore the Traditional Government of Umuaka Autonomous Community rested with the paramount Traditional Ruler of the Community – while matters considered intricate were referred to the shrine of the Pagan Deity where everybody who goes there was expected to speak the truth – nothing but the Truth – for they feared the consequences of speaking lie before the Pagan Deity.
THE ORIGINAL TRADITIONAL HEAD OR EZE OF UMUAKA AUTONOMOUS COMMUNITY:
The Original Traditional Head of Umuaka Autonomous Community was Okwaraojiaka Okwarajineho – the father of Ojinnaka Okwaraojiaku, - the father of Amadioha Ojinnaka, - the father of Aloysius Chukwuemaka Amadioha Ojinnaka who is the current Traditional Head – The “Eze” of Umuaka Autonomous Community under the Title “HRH EZE A.C.A. Ojinnaka – EZE SI-NA-OBI III of Umuaka” from Uba village the Senior Son of Aka – the Great Grand Ancestor of Umuaka Autonomous community. All the villages in Umuaka have village Heads or Chiefs as well as kindred and family Heads: Isiozi has Ishimiri 1: Ugbele has Akpaka 1: Amazano has Ozoano 1 and so on.
THE TRADITIONAL HISTORICAL EVOLUTION OF UMUAKA AUTONOMOUS
COMMUNITY:- ORIGIN
The name Umuaka originated from the great grand Ancestor called AKA/ARKA/AKAH.
The name “AKA” signifies sharp strong thorn, which constitutes a big threat or danger for any one to trample upon. Naturally the Akah remains where it is and does not disturb anyone except someone who attempts to trample on it. It is in view of this that it was traditionally believed that the Great Grand Ancestor “Akah” was born, bred and originated from where he was and did not migrate from any place he was chased out from by an invader.
The traditional historians used to refer to the man “Akah” as “EPUM”, that is some one who grew and remained and expanded from where he germinated. “Akah” was a very strong man who always stood and defended his ground and never yielded to any invader but rather chased away any invader and thereby expanded his abode or domain. It was in this mood that “Akah” trained and brought up all his descendents. Akah was an indefatigable warrior but was never pugnacious for he never, never attacked any of his neighboring towns but when he was attacked he fought his invader to a finish and vanquished him.
There was an illustrative traditional war song association with reaction to an invasion or attack by an enemy. One of these illustrative war songs was changed as follows:-
“Ole ndi Na abara agu???
Ha bamara Agu
Mgbe ahuru Agu
Ha gbalaga oso
Abmara Agu” Mgbe ahuru agu……
That is:-
“Who are the people scolding the Lion
They continue scolding the Lion
But when they see the Lion
They run away.”
There are similar other war songs.
In effect when such war songs were chanted the Akah Traditional warriors will hurry out in their traditional war attire and pursue the enemy invaders. In this way the AKA safe guarded their/his domain, drove away the enemies and expanded his/their boundaries.
It was said that the AKA’s safe guarded and afforded protection tot heir smaller friendly neighbors – like Amurie which was for so long referred to as “Amurie Umuaka” and was even treated as part of Umuaka before the advent of the white man. But as time went on, the Amurie people resolved to go by their current name “Amurie Omanze” originating from their grand Ancestor called “Diomanze”.
TRADITIONAL SOCIAL ORGANIZATION OF UMUAKA AUTONOMOUS
COMMUNITY:
As was stated earlier, that the Umuaka Autonomous Community is made of his offsprings, Ten sons that formed the Ten villages of Umuaka, namely:-
1. Uba Umuaka – the Senior Son
2. Isiozi Umuaka
3. Achara Umuaka
4. Amiyi Umuaka
5. Ibele Umuaka
6. Umuele Umuaka
7. Ugbele Umuaka
8. Amakor Umuaka
9. Obeakpu Umuaka
10. Amafor Umuaka – Circumstantially See Page 7
11. Ehewe – But along the way, Ehewe village/kindred
was chased out of Umuaka at the instigation of Ugbele
because of the brutal activities of Ehewe offspring
– who were alleged to have kidnapped and sold an Onyenze
Ozor – a titled man passing through Ugbele Umuaka. These
Ehewe kindred villagers took refuge at other distant
places like Izomba and Ideator. There are still some
members of Ehewe kindred who are living among Ugbele
villagers. They are very well behaved, cultured, intelligent
and very progressive.
These Ten villages had and have Traditional Social Organizations by which they socially interacted in the areas of:-
1. Worship: - Originally Pagan Worship before the Advent
of Christianity. With the Advent of Chrisitianity, over
75% of the population have become Christians. – See
Page ….
2. Pagan Title Taking:- “The Traditional OZO Title.
3. Traditional Festivals:- “Oghu”, Ekere Mgba and Emume.
4. Traditional Marriage Ceremonies:- and the like-
5. Traditional Funeral ceremonies:-
THE TRADITIONAL CEREMONIES IN UMUAKA COMMUNITY
RECENT 21ST CENTURY CHANGES IN UMUAKA:-
Umuaka had for centuries uniterruptibly maintained the unity and coexistence inherent in her ten children, as mentioned earlier. The children of Akah as they are known have always shared, maintained and celebrated unity and peace in the order of seniority as willed by their father Akah.But in the early nineties, politics and the zeal for leadership aspiration, or rather community development led to the disintigration of the children of Akah warranting the carving out and subsequent creation of an autonomous community named "AMAZANO". THE QUEST FOR NAME CHANGE: Recent news and reports suggest that a group of well placed Umuaka sons, including the highly political placed have started the process of a name change that will include and bring back the ten sons of Akah into one unified fold of OLD UMUAKA. The proces is still being debated and has not yet been actualized.
Initially Amazano comprized of four out of the ten original villages in Umuaka. Umuele the head, Obeakpu, Ibele and Amakor. As the process to actualize autonomy was being hatched and propagated, Ibele bowed out of the makeup and resorting back to the old heritage of Umuaka. Amakor followed suit afterwards leaving the make up of Amazano to include only Umuele and Obeakpu.
When the autonomy of Amazanor became real and development projects began to flow, pressure started mounting on the remaining eight villages to follow suit in seeking their own autonomy. Result is that today in Umuaka, there are Isiozi autonomous community, Amiyi autonomous community, Ugbele autonomous community,Ibele autonomous community, Achara Autonomous community, Amakor autonomous community,and Amaukwu autonomous community.
NO. 1: TRADITIONAL WORKSHIP: RELIGION:-
The Traditional Religion of Umuaka Autonomous Community was Paganism by which they worshipped God – the Supreme Deity through various intermediaries or other small gods. They believed in the existence of the Supreme deity – God the Creator of other gods which they often referred to as “EKE-KERE-CHI” – That is – “God the Creator of other gods”. They believed that the Supreme God is too great, too big to be approached directly hence they, “Pagans from Umuaka Autonomous community resolved to approach the Supreme God the Creator – “EKE-KERE-CHI” through some intermediaries – the Pagan deities – through which they worshipped the Supreme God – the creator of other gods.
THE PAGAN DEITIES THROUGH WHICH THEY WORSHIPPED THE SUPREME DEITY:
These were:-
1. “Ezhieakwo(Eziakwo)- The Pagan Male Deity.
2. Njaba – The Pagan Female Deity.
The Pagans of Umuaka Autonomous Community worshipped EZHIEAKWO – the Pagan male Deity that they very much venerated. They used to offer various sacrifices to “Eziakwo” at various times with cows, goats, fowls, sheep, he goats, rams, cocks, and even human beings.
Similarly, these Pagans worshipped Njaba – the family Deity. All their worship centered around these pagan Deities – Eziakwo and Njaba. To consolidate their commitment to the worship and veneration of these Pagan Deities they established a common Market for the entire Umuaka community where they were to come together certain times of the year to worship these Pagan Deities.
ORIGIN OF AFOR UMUAKA MARKET:
It was for this purpose that the Afor Umuaka Market was established and placed under the care of the Pagan Male Deity – Eziakwo. Hence the Pagans often refer to the Male Deity as “EZIAKWO AFOR UMAUAKA.” The female Pagan Deity, NJABA was also represented at one side of Afor Umuaka Market adjacent to the Male Deity – but later was established at Eke Ibele and often was referred to as Njaba Eke Ibele. At various times during the year the pagans offer various kinds of Sacrifice to Eziakwo Afor Umuaka with various animals and other materials.
But once during the year at the “Emume pagan Festival
Ceremony,” some pagans of prescribed status offer one
goat each in sacrifice to the Pagan Deity “Eziakwo Afor
Umuaka.”
Thus, the Afor Umuaka Market became an Eight-Day market
and one of the largest and biggest and most popular
markets in the Orlu Division, Nkwere/Isu LGA, Isu LGA
and Imo State as a whole.
In between the eight days, there is another Afor day on the same site – usually referred to as “Afor Nta” – that is Small Afor which is even bigger than any other market on the same day in the neighborhood.
The “Afor Nta” was also named “AFOR-ONYE-EBULE-UKA”, meaning “Let Nobody cause Palaver in this Afor”. It was regarded as a very serious offence against Umuaka Traditional Law for anybody to cause palaver or fight in the Afor Umuaka market on Afor Market day.
In this way, the Afor Umuaka Market became the meeting place for various celebrations – OZO Title Ceremony, Funeral Ceremonies, etc.
Only the Principal Market “Afor” is identified with the name of Umuaka, thus, “Afor Umuaka Market” is collectively owned by Umuaka Autonomous Community as an entity:-, an indivisible Traditional Autonomous community.
Apart from Afor Umuaka Market, each of the ten villages in Umuaka has a market associated to it, e.g.
Eke, Uba
Orie, Isiozi
Nkwu, Achara
Orie Ala, Amiyi
Eke, Ibele
Nkwo, Umuele
Nwa Orie, Ugbele
Orie, Amakor
Obeakpu
They have village or kindred small Pagan Deities associated with these Individual villages or kindred.
Small pagan Deities Associated with individual Villages or Kindred are:-
Uba Okpurukpu Uba
Isiozi Duruofor Isiozi
Achara
Amiyi
Ibele
Umuele
Amakor Iyiafor Amakor
Obeakpu
ORIGIN OF AMAFOR:
To consolidate their worship and high regard for their Pagan deity – Eziakwo Afor Umuaka, the Pagans resolved to offer human beings alive to their Pagan Deity – Eziakwo Afor Umuaka. They often bought these human beings, mostly male, from other places and offered them alive and/or dedicated them to the service of their Pagan Deity.
Almost every village or kindred bought and offered male
human beings to this Pagan Deity. As time went on they
bought female human beings to become wives of those
male human beings offered to the Pagan Deity. This grade
of people dedicated to the service of the Pagan Deity,
Eziakwo Afor Umuaka were solemnly regarded as the slaves
or servants of sons of the Pagan Deity – “Eziakwo Afor
Umauaka – This grade of people were referred to as “Umuosu
Eziakwo Afor Umuaka.” A place or portion of land close
to Afor Umuaka Market – owned by the Senior Son of Akah
– Uba Village – was set aside for the habitation of
the Umuosu Eziakwo Afor Umuaka. These servants or slaves
of Eziakwo Afor Umuaka were regarded as the dedicated
servants of the Pagan Deity and were thus offered protection.
No one dared to fight or kidnap or kill any of these
dedicated slaves or servants for the Pagan Deity. If
anyone may make the mistake of killing any of them,
he must solemnly make the necessary prescribed pagan
sacrifice to replace the one he had killed. In view
of this the Umuosu Eziakwo Afor Umuaka were held in
very high esteem or regard for the fear and honor of
the Pagan Deity – Eziakwo Afor Umuaka. When any Pagan
sacrifice was being made at the Eziakwo Afor Umuaka
Juju Shrine, the entitled Umuosu Eziakwo Afor Umuaka
will be there to collect their prescribed due share.
The late nineties also brought about the zeal for Amafor to change its name to "AMAUKWU", which symbolizes a strong warrior in the family of warriors. The change of name was finally realized and today, Amafor Umuaka is formally known and called AMAUKWU autonomous community.
TRADITIONAL SOCIAL ORGANIZATION IN UMUAKA AUTONOMOUS COMMUNITY:
NO 2: PAGAN TITLE TAKING – OZO TITLE TAKING:
It has been said that the Ten Villages in Umuaka Autonomous community have some Traditional Social Organizations by which they socially interacted. The highest and most respected of these social Organizations is the OZO Title Taking.
All the Ten villages in Umuaka Autonomous community take part in this OZO Title Taking. Only men of proven integrity and mature age were eligible for initiation into the Pagan OZO Title Taking. Such Eligible Candidates for OZO Title Taking must be in a position to provide the Requirements for the OZO Title Taking Ceremonies and must be a married man of several wives.
Some of the Requirements for OZO Title Taking are:-
1. Heavy or Big Sum of Money
2. Cow or cows
3. Goats
4. Rams
5. Fowls – Cocks
6. Basket of Yams
7. Specified quantity of Native Wine
8. Kola Nuts – specified Quantity
9. Various other things.
Before
a person qualifies for OZO TITLE taking, he should have
taken preliminary Pagan Titles – such as:-
1. Igwu Obi
2. Ndiichie
3. Iwekpu Ihe
Title Taking will still come to Afor Umuaka Market to celebrate his OZO Title Taking in front of the Umuaka community pagan Male Deity – Eziakwo – Afor Umuaka – with attendant traditional music and firing of guns and den guns, killing of cows, goats and fowls – carrying the Pagan OZO Title traditional seat called “OKWUKWU” with the first wife “Lolo” of the OZO Title Holder – Onye Nze – in attendance, dancing with the Husband in the Usual Tradition Modus or formular – all going round the Afor Umuaka not less than four times on Afor Umuaka Market Day. As time went on, the market celebration was extended to Eke Ibele where some of the shrine of the female Pagan Deity – “Njaba” was transferred to.
When anyone initiated into the Pagan Ozo Title Taking celebrates his OZO Title Taking before the Male Pagan deity – Eziakwo Afor Umuaka – in Afor Umuaka Market and before the female Pagan Deity – Njaba – at Eke Ibele Market, he has completed his OZO Title Taking Ceremony and will be entitled to all the rights and privileges due to an OZO Title Holder – “ONYE NZE” – including the Four Ozo initial greetings which must be expressed first by any person who wants to speak where there is/are any OZO Title Holder in the gathering; thus:-
“Onye Nze Anwu Na O”……………..Response:……Haa o o
“Onye Nze Anwu Na O”……………….Response:….Ofo o
“Onye Nze Anwu Na O”……………….Response:….Nonokwa a
“Onye Nze Anwu Na O”………………..Response:….Haa o o
He, the Ozo Title Holder responds to these greetings in the usual traditional manner. The Ozo Title holder is highly honored and respected in Umuaka Community – because an Ozo Title Holder is deemed to be an upright personality – honest and straightforward in his action and behavior. He does not eat any food outside his “Ufo”. Certain expression of language like madness – “Ara” can never be spoken in his presence by anyone. An OZO Title Holder shall never steal or alter or change the existing land boundary of any place. He is expected to speak the truth always and never to take bribe or eat anything that is profaned or defiled.
Really, as was said earlier, “OZO Title Taking is the highest and the most respected Traditional Social Organization in Umuaka Autonomous community.
NO. 3: OTHER TRADITIONAL SOCIAL ORGANIZATIONS/CEREMONIES: IN UMUAKA AUTONOMOUS COMMUNITY:
THE OGHU FESTIVAL:- This festival takes place almost about the middle of the year – being introduced by the traditional ceremony known as “ITU NKWA”, about the 27th day of May or there after.
The Itu Nkwa Ceremony announces the commencement of Oghu Season. Throughout this Oghu season period – all quarrelling, fighting and litigation were prohibited – and anyone who commits any of these offenses during this period will be subjected to heavy fine. Any husband who beats his wife or any man or woman who fights during this period attracts similar fine. Therefore the Oghu Tarditional Season was regarded as period of peace.
The Oghu Dancing Ceremony begins about sixteen days after “Ito Nkwa” ceremony, ushered in by Oghu Virgil Eke Day/Night by the night parade of what is referred to as “NWA-OHU-UZU”, from house to house. No females or woman should come out during the night parade of NWA-OHU-UZO. Traditionally, the Oghu Dancing Days are arranged in such a way that some Villages are entitled to dance on the same day – as follows:-
1st Set:- Uba, Ibele, Ugbele and Okeakpu – dance on the same day.
2nd Set:- Isiozi, Amiyi and Amakor – dance on the same day.
3rd Set:- Achara, Umuele and Obeakpu – dance on the same day.
4th & Last Set:- Amafor (Umu Osu Afor).
Until quite recently, the Umuosu Afor village sued to dance Oghu last and on that day there used to be very remarkable dry weather because it was believed that no Rain Maker will dare to cause rain to fall that day for the fear of the Pagan Male Deity Eziakwo Afor Umuaka whose servants, the Umuosu Afor – were celebrating their Oghu Festival that day. Usually all the Rain Makers should try to avert rain fall that day. Hence the Dry weather of that period was usually referred to as ‘OKOCHI OGHU UMUOSU AFOR”; that is “The Dry Season Associated with the Oghu Umuosu Afor”.
Usually, the Oghu Festival Period was regarded as special period of traditional social interaction – because on the Oghu Virgil and Oghu festival day, people invite their friends, in-laws and grand relations – daughters, sons-inlaw and grand children to come and enjoy the Oghu feastival with them.
Throughout the period of Oghu season the masquerade of various kinds – Egudo, Ugbala and Nwaokwa Mkpuru used to come out on approved days – usually Eke days. Normally the populace – especially the youths – boys and girls and women always like to come out to perambulate with the masquerades anxious to run out to see the masquerades but usually run away or seek refuge in the near by compounds or any elderly man to avoid being flogged by the masquerades. They usually enjoy this type of chase and run. The Ugbala masquerades are usually very approachable as they normally do not punish or flog anyone. Very often the Ugbala masquerades in groups go from place to place or from house to house dancing and collecting gifts in money and materials from their hosts, all these social interactions make the season of Oghu festival very interesting. The Oghu season normally covers a period of about 76 days from June to Mid August – the end of which is marked by the “IKWO OKOROSHA” that bids the Oghu period/season goodbye.
NO. 4 TRADITIONAL SOCIAL ORGANIZATION :- THE EKERE MGBA TRADITIONAL SOCIAL ORGANIZATION CEREMONY:-
TRADITIONAL WRESTLING CEREMONY:- This follows immediately after bidding the Oghu Traditional Ceremony good bye – by IKWO OKROSHA – because as the youngsters who chased away the Oghu period are returning from where they bid good bye to Okorosha, they start to chant the Ekere Mgba Music – in the usual traditional mood. As from this time, the villages in Umuaka Autonomous Community will arrange and fix the dates for Wrestling Matches in their respective villages in such a way that the dates of the Wrestling matches would not clash. During the Wrestling math in one village, other wrestlers from other villages will attend and be in their respective positions.
During the wrestling match, musical beating with the usual traditional instrumentation and all the youths’ expert wrestlers would dance around at the center and invite any fellow wrestler from the other village to come out and wrestle with him.
The traditional wrestling contest in Umuaka Autonomous Community is a matter of skill and not necessarily a brutal force. The competing wrestlers will display in the center of the wrestling arena anxiously watched by the spectators present. The wrestler who wrestles his opponent down is carried shoulder high by his people (his Villagers) amid cheerful shouts of joy to the admiration of the spectators and relations who rush into the wrestling arena to congratulate the victorious wrestler with embraces and handshakes.
Usually wrestling matches are conducted in various villages at various times during the wrestling season. At the close of the wrestling period, the “Emume Season” sets in.
NO. 5 TRADITIONAL SOCIAL ORGANIZATION – THE EMUME FESTIVAL
The Emume Festival is ushered in with “AHIA EMUME”, when traditional women of Umuaka assemble in Afor Umuaka Market on certain special Afor Market Day to celebrate Emume Day – by special Traditional Dance known as “EGWU NWA”. That day is a special festive Day marking Emume Festival. As from this time, the Traditional men go in turns to the Pagan Deity Shrine of Eziakwo Afor Umuaka with goats, etc, to offer sacrifice to the Pagan Deity. This Sacrifice is known as Traditional “IGBA AKWU”.
During the Emume Pagan Traditional Ceremony, the Pagan elders of Umuaka of various Pagan Titles will go to offer the annual Pagan Sacrifice – “IGBA-AKWU” at the Eziakwo Afor Umuaka Juju shrine – with goats and other animals of remarkable size. During this pagan ceremony “IGBA AKWU”, the entitled “Ndi Umuosu Afor Eziakwo” will assemble there to collect their prescribed due share from the booty or animals offered in sacrifice to the Pagan Deity – Eziakwo Afor Umuaka.
CJ Odueze is an advocate of peace and a renowned Akah patriot: Updated March 2005.