ARO KINGDOM NATIONAL HONOURS 2011 NOMINEES UGWU ARO
1. HRH Kanu Brown Okpaleke
2. Mazi Mike Okereke
3. Prof Mark Chijioke
4. Mazi Dan Orji
5. Hon Sir Emeka Ihedioha
6. Mazi George Ezuma
7. Mazi Mike Irogbenachi
8. Mazi Akachi Ume
9. Mazi Ike Okoronkwo
10. Mazi Rowland Igwe
11. Mazi Ogbonnaya Udoagwu
12. Mazi Dan O. Kanu
13. Mazi Vitus Okafor
ADA UKWU ARO
1. Prof. Mrs. O.C Nwanna
2. Dr (Mrs) Nnenna Orji
3. Mrs. Anyaku Nwankwo
4. Dr. Mrs Loveth Oji
IKEMBA ARO
1. Mazi Onyeka Uwa
2. Mazi Steve Amaramiro
3. Mazi Uche Oti
POST-HUMOUS
1. Mazi Tony Okpo
2. Mazi Joseph Nwosu Udensi
3. Mazi Emma Oti
4. Dr. Emma Ikoku
EVENTS (Proof Read)
ARO DAY holds Monday, December 26, 2011 at the Arochukwu Historic Centre, Oror, Arochukwu at 12.00 noon. 20 Umu Aro, including Hon Sir Emeka Ihedioha, Deputy Speaker, Federal House of Representatives, Prof. Mark Chijioke and Mazi Ogbonnaya Udoagwu, are expected to be conferred with the prestigious honour of Ugwu Aro.
AMUVI DAY:
IBU MMAI UKWU of Mrs Bibian Chinyere Okechukwu, wife of the veteran broadcaster and staff of Pacesetter, 103:5 FM, Umuahia, Captian Eugene Okey Imuoh, holds Saturday, December 31, 2011 at Mazi Ogbonnaya’s family compound, Ugwuakuma, Arochukwu at 12.00 noon.
MILESTONE
Appointed: Elder Nnamdi Udoh, Managing Director, Nigeria Air Space Management Agency, NAMA. Elder Udoh, president-general Nzuko Arochukwu, 51, attended Aggrey Primary School Arochukwu, National High School, Aba, where he obtained his West African School Certificate. He furthered his education by attending National College of Aviation, Canada Training Institute, London City University. Before his recent appointment he was director, Safety Engineering & Electronics.
Buried:
Late Senior Apostle Mother Jane Ihekerenma Obasi Harbor, 89, at Atani, Arochukwu, Late Jane was the wife of Late Patriarch, Mazi Enoch Obasi Harbor of Ekwueme family, Atani, Arochukwu. An ardent member of Cherubim and Seraphim Church, she was a founding member of Atani (Arochukwu) Welfare Union, Enugu branch and will always be remembered for initiating a welfare scheme /fund known as “Onyemachi.” Mazi Ihueze Obasi Harbor, a labour leader in Imo State is one of her surviving six children among other grand and great-grand children.
Late Madam Janet Nwannedie Nwamuo Iroka, 85, at Ujari, Arochukwu. An active member of the Anglican Church, and later Presbyterian, she maintained her membership of Women’s Guild and kept faith with Christianity till transition. A quintessential wife and mother, late Madam Nwannedie Iroka would be remembered for her modesty and simplicity. She is survived by children, grand and great-grand children, including Mazi Emmanuel Udochukwu Iroka, a staff of Abia State College of Education (Technical), Arochukwu.
Late Mazi Nwosu Ukor and Late Mrs. Nwannediya Nwosu Ukor, 83 and 65, respectively, at Ndi Okwara Atani, Arochukwu. Husband and Wife, Mazi Ukor died 3rd June 2011, while his wife joined him 8th October, 2011 but both were buried simultaneously on 29 October 2011. A retired staff of Ministry of Works, late Mazi Ukor was an exponent of the Ugboani cultural music.
Wednesday, 21 December 2011
NEWS XTRA
NEWS XTRA
DAY NDI-EZE VISITED AROCHUKWU WITH THE HOLY BIBLE (proof read)
………………RETURN TO GOD, they demand
By Elder Isaac Onoh
2011 edition of Eke –Ekpe, the peak of the age-long traditional new yam festival of Arochukwu people, IKEJI, was reported to have witnessed HRH Eze Okorafor Uro, Eze Ezeagwu kindred in Arochukwu kingdom, offering Christian prayers to declare the festival open.
Many were said to be taken aback as Eze Uro is a known die-hard traditional, just as his Ibom Isii counterpart, Eze Dr. Kanu Nwa Kanu Okereke.
However, recent events in Arochukwu kingdom tend to explain what could be termed a reformation on the part of Eze Uro, traditional rulership and traditional affairs. Of course this is the era of transformations.
Recently, a group of traditional rulers from Igbo land paid a visit to Arochukwu kingdom with a straight massage, “Return Ndigbo to their rightful position with Jehovah God”.
Led by HRH, Eze Chukwuma Tony Okoro, Nwachukwu I of Umudikeukwu Autonomous Community, Oboro, in Ikwuano local government area, Abia State, the visiting team was warmly received at Eze Aro’s Palace at Oror Arochukwu by Rev. Joshua Kanu Oji, Royal Assistant to Eze Aro of Arochukwu kingdom.
Also at the reception were leaders of Christian Association of Nigeria, CAN, the Christian Council Nigeria, CCN, and other Christian faithfuls in Arochukwu.
HRM Eze Ogbonnaya Okoro, the Eze Aro, was unavoidably absent but Eze-Ibom Isii and Eze Ezeagwu were on hand to receive their colleagues in the traditional way and warmly welcomed them to Arochukwu kingdom. Soon after, Eze CT Okoro, leader of the team introduced his delegation which included HRH Azuike Nwegege of Ogbor Hill, Aba; HRH Godwin Agbanyim of Amike, Orlu; HRH Bob Ezuma of Okigwe; HRH Daniel Chima Emerole of Ehime Mbano and Moses of Ikwnano, Abia State.
Others in the entourage included Bishop Dr. Victor Isiodu, a medical practitioner from Mbieri, Imo State, Rev. John Uka and wife from Assemblies of God Church, Oboro, Abia State, Pastor John Ukeje of Alayi Bende local government area, Abia State and Mr. Moses Mbagwu of ECWA Church.
AIM OF COMING:
The leader, HRH, Eze CT Okoro, opened up by disclosing that their mission in going round Igbo land was “to return Ndigbo to their rightful position with Jehovah God in order that they might regain their lost glory in the scheme of things, like the Jews, whom God blessed through Abraham”
He thundered “Olu nadara anyi dika ndi Igbo onadara Ndi Jew” (meaning the voice that beckoned on the Jews is similarly beckoning on Ndi Igbo), adding that it is for the same vision that the team also spoke to Ndi Eze Aguleri, Agukwunri Anambra State and Ndi Eze Owerri-Nchi Ise, among other traditional kingdoms
Eze Okoro further revealed that his team had also visited Enugu State during which they prevailed on the state governor, Barrister Sullivan Chime, to re-open the former Eastern House of Chiefs’ building abandoned since 1969. He said the governor obliged them paving way for the group to hold a seminar in the House between 1 and 3 June, 2011.
Rounding up on the mission for the visit, the traditional ruler, acknowledging Arochukwu as a great and historic kingdom declared that the ancient town cannot be left out in the crusade of reclaiming the land for Christ, adding, “ Ndi Eze ought to pray without ceasing,” citing Revelations chapter 5 verse 10; Acts 26: 8-9, and 17-19. He continued, “In the olden days some traditions were bad, and now God wants us, Ndi Eze, to change completely to worship the true God through His Son, Jesus Christ our Saviour. We Ndi Igbo rightly claim to be Jews the blessed race of the world” and asked theoretically, “If so, how do we copy the Jews?”
He admitted “that Ndi Igbo have offended God in certain areas for which we suffer some self-backs and therefore need repentance”.
Contributing Bishop Victor Isiodu who appeared to be the arrow-head of the mission stated that though he was satisfied and comfortable as a Medical Practitioner, he continued to be disturbed by calls from Above to spread the gospel of Jesus Christ.
The Medical Doctor from Mbieri, Imo State, told his audience that he was spiritually arrested in 1998 and God specifically directed him to commence the crusade by concentrating on Ndi Eze in Igbo land. According to him, “I felt not qualified to do it, but later reasoned that like other prophets of the Bible, I should give it a trial”.
He said his first port of call was Enugu where he met the Governor, Mr. Sullivan Chime, who not only received him, but readily agreed to re-open the abandoned House of Chiefs.
Dr. Isiodu lamented that most Ezes in Igbo land have lost their respects and dignity compared to traditional rulers in Hausa and Yoruba lands, emphasizing that Ndi Igbo could regain their lost glory only if they can return to God. He quoted copiously from Deuteronomy 28:1-4 to stress the benefit derivable from the face of God.
“We have come to assure Ndi Eze Igbo that they could regain the lost glory only if they turn to God”, he told Ndi Eze present, adding, “ The blessings were lost because of sins we commit every day and worse, we refuse to repent”.
Expressing enthusiasm for visiting the historic Arochukwu kingdom for the first time, and the privilege of speaking with the Eze Aro and other royal fathers of the kingdom, Dr Isiodu described Arochukwu people as intelligent and ubiquitous, declaring, “Aro are great Ambassador of Nid Igbo”.
Also visiting Arochukwu for the first time is HRH Bob Ezuma of Okigwe, who said his father was brought up in Amannagwu village, a relationship he guessed, gave rise to his name Ezuma which happened to be Aro’s native name.
Let Ndi Eze Aro be Christians:
Apparently Aro Ezes, considering their strict adherence to cultures and traditions, Bishop Dr Isiodu referred his audience to II Chronicles 7:14, and said that Ndi Eze should use example of the king of Nineveh and Jonah where the king repented and caused his people and animals to fast, pray, repent and trust God to deliver Ndi Igbo.
Concluding, he told Aro Royalty. “This is our first visit. We shall come again, this time you will invite us to speak to all Aros” and ended with a wish, “Let Ndi Eze Aro be Christians!!
In a similar vein, the leader of the Royal Evangelical Team to Arochukwu, Eze Chukwuma Tony Okoro, after narrating the experience of the Jews and their leader, Moses as recorded in Exodus 32, likened Ndi Igbo to the Jews, and Ndi Eze, a semblance of Moses in the Bible. He admonished Aro to drop the worship of idols in order to escape the wrath of God as to experience progress in the land.
Eze Okoro recalled that the Jews removed all their idols thereby attracted the face of God and ultimately made progress. In like manner, he urged his colleagues to turn to the true God for abundant blessings to flow. “My good people of Arochukwu set a good example by denouncing idols and the leadership (Ndi Eze) should now be embracing Christ for salvation,” he urged.
In his response, Dr Kanu Nwa Kanu, Eze Ibom Isii, stated, “We have heard all the impressive things you said and we thank you. We had heard the good news before. Your wonderful message is inspiring indeed. We urge you to continue the good work”.
His counterpart in Ezeagwu, Eze Okorafor Uror made a remark which tended to give approval of the message. He said, “Christianity came into Arochukwu in 1904 when Miss Mary Mitchell Slessor first landed at Amasu, Arochukwu, on 24 December, 1904. We Ndi Eze regard Juju as of no effect more just as my grand father and other converts then denounced idol worship and accepted Christ as their Saviour. We will continue to follow their steps and help the Gospel to spread”.
Any wonder, then, Eze Okorafor Uror of Ezeagwu offered Christian prayers at the traditional festival of Ikeji?
The highlight of the ceremony was the distribution of copies of the new Igbo Bible and other religious books to all present. However, the question which seems to be on the lips of some observers is, with the seeming tacit acceptance of Christian religion in the affairs of Arochukwu, particularly Ikeji, which procedures and processes are mainly traditional, what becomes of the festival? What next? The answer seems lie to the womb of time.
AROCHUKWU “OKADA” RIDERS PROTEST (Proof Read)
Commercial motorcycle riders popularly called Okada riders, on the 13th day of July being Nkwo Market protested over the so many check points by the Mobile Policemen and other Policemen.
The protest had started on the 13th day of July 2011 being a market day “NKWO” valued within Arochukwu kingdom and other communities around. For the protest to be effective the chairman of the Okada riders Association, Mazi Monday Oluche, aka Mutum, said they barred their members from-operating the Asaga- Amuvi route and that defaulters were to pay fine of three thousand naira to the Association.
As early as 9.00am on the day in question, scores of motorcyclist carrying green leaves had taken to the road leading from “Nkwunabuo” junction in Amangwu village to “Agbata-uzo” in Amuvi.
No sooner had the protest began than some youths, suspected to be supporters of the Okada riders, joined them and there was confusion. There was pandemonium and this caused fears among traders who were trekking to “Ahia Agbatauzo” in Amuvi village, parents also rushed to pick their children from schools for fear of an attack and other developments.
Residents along the road stayed indoors for hours and shops also closed to prevent looting by hoodlums among the Okada riders.
The Okada riders were later spoken to by an elderly statesman who would not want his name mentioned. The Omu Aro also gathered that several delegations have been made to Arochukwu D.P.O who promised to do something and advised the protesters to be peaceful in their demonstration.
Concerned citizens are calling on the Eze Ogo Amuvi, Mazi T.W Okoroji, Mazi Okafor Okoronkwo, Eze Ogo Asaga, and other stakeholders of Arochukwu kingdom to intervene and save the people from untold hardship of trekking from their residents to their business area, more especially from our neighbouring community Okobo, which is the food basket of the L.G.A and the State. A stitch in time, it is said, saves nine.
X XXXXXXXXXXXXXXXXXXXXXXXXXXXX
DAY NDI-EZE VISITED AROCHUKWU WITH THE HOLY BIBLE (proof read)
………………RETURN TO GOD, they demand
By Elder Isaac Onoh
2011 edition of Eke –Ekpe, the peak of the age-long traditional new yam festival of Arochukwu people, IKEJI, was reported to have witnessed HRH Eze Okorafor Uro, Eze Ezeagwu kindred in Arochukwu kingdom, offering Christian prayers to declare the festival open.
Many were said to be taken aback as Eze Uro is a known die-hard traditional, just as his Ibom Isii counterpart, Eze Dr. Kanu Nwa Kanu Okereke.
However, recent events in Arochukwu kingdom tend to explain what could be termed a reformation on the part of Eze Uro, traditional rulership and traditional affairs. Of course this is the era of transformations.
Recently, a group of traditional rulers from Igbo land paid a visit to Arochukwu kingdom with a straight massage, “Return Ndigbo to their rightful position with Jehovah God”.
Led by HRH, Eze Chukwuma Tony Okoro, Nwachukwu I of Umudikeukwu Autonomous Community, Oboro, in Ikwuano local government area, Abia State, the visiting team was warmly received at Eze Aro’s Palace at Oror Arochukwu by Rev. Joshua Kanu Oji, Royal Assistant to Eze Aro of Arochukwu kingdom.
Also at the reception were leaders of Christian Association of Nigeria, CAN, the Christian Council Nigeria, CCN, and other Christian faithfuls in Arochukwu.
HRM Eze Ogbonnaya Okoro, the Eze Aro, was unavoidably absent but Eze-Ibom Isii and Eze Ezeagwu were on hand to receive their colleagues in the traditional way and warmly welcomed them to Arochukwu kingdom. Soon after, Eze CT Okoro, leader of the team introduced his delegation which included HRH Azuike Nwegege of Ogbor Hill, Aba; HRH Godwin Agbanyim of Amike, Orlu; HRH Bob Ezuma of Okigwe; HRH Daniel Chima Emerole of Ehime Mbano and Moses of Ikwnano, Abia State.
Others in the entourage included Bishop Dr. Victor Isiodu, a medical practitioner from Mbieri, Imo State, Rev. John Uka and wife from Assemblies of God Church, Oboro, Abia State, Pastor John Ukeje of Alayi Bende local government area, Abia State and Mr. Moses Mbagwu of ECWA Church.
AIM OF COMING:
The leader, HRH, Eze CT Okoro, opened up by disclosing that their mission in going round Igbo land was “to return Ndigbo to their rightful position with Jehovah God in order that they might regain their lost glory in the scheme of things, like the Jews, whom God blessed through Abraham”
He thundered “Olu nadara anyi dika ndi Igbo onadara Ndi Jew” (meaning the voice that beckoned on the Jews is similarly beckoning on Ndi Igbo), adding that it is for the same vision that the team also spoke to Ndi Eze Aguleri, Agukwunri Anambra State and Ndi Eze Owerri-Nchi Ise, among other traditional kingdoms
Eze Okoro further revealed that his team had also visited Enugu State during which they prevailed on the state governor, Barrister Sullivan Chime, to re-open the former Eastern House of Chiefs’ building abandoned since 1969. He said the governor obliged them paving way for the group to hold a seminar in the House between 1 and 3 June, 2011.
Rounding up on the mission for the visit, the traditional ruler, acknowledging Arochukwu as a great and historic kingdom declared that the ancient town cannot be left out in the crusade of reclaiming the land for Christ, adding, “ Ndi Eze ought to pray without ceasing,” citing Revelations chapter 5 verse 10; Acts 26: 8-9, and 17-19. He continued, “In the olden days some traditions were bad, and now God wants us, Ndi Eze, to change completely to worship the true God through His Son, Jesus Christ our Saviour. We Ndi Igbo rightly claim to be Jews the blessed race of the world” and asked theoretically, “If so, how do we copy the Jews?”
He admitted “that Ndi Igbo have offended God in certain areas for which we suffer some self-backs and therefore need repentance”.
Contributing Bishop Victor Isiodu who appeared to be the arrow-head of the mission stated that though he was satisfied and comfortable as a Medical Practitioner, he continued to be disturbed by calls from Above to spread the gospel of Jesus Christ.
The Medical Doctor from Mbieri, Imo State, told his audience that he was spiritually arrested in 1998 and God specifically directed him to commence the crusade by concentrating on Ndi Eze in Igbo land. According to him, “I felt not qualified to do it, but later reasoned that like other prophets of the Bible, I should give it a trial”.
He said his first port of call was Enugu where he met the Governor, Mr. Sullivan Chime, who not only received him, but readily agreed to re-open the abandoned House of Chiefs.
Dr. Isiodu lamented that most Ezes in Igbo land have lost their respects and dignity compared to traditional rulers in Hausa and Yoruba lands, emphasizing that Ndi Igbo could regain their lost glory only if they can return to God. He quoted copiously from Deuteronomy 28:1-4 to stress the benefit derivable from the face of God.
“We have come to assure Ndi Eze Igbo that they could regain the lost glory only if they turn to God”, he told Ndi Eze present, adding, “ The blessings were lost because of sins we commit every day and worse, we refuse to repent”.
Expressing enthusiasm for visiting the historic Arochukwu kingdom for the first time, and the privilege of speaking with the Eze Aro and other royal fathers of the kingdom, Dr Isiodu described Arochukwu people as intelligent and ubiquitous, declaring, “Aro are great Ambassador of Nid Igbo”.
Also visiting Arochukwu for the first time is HRH Bob Ezuma of Okigwe, who said his father was brought up in Amannagwu village, a relationship he guessed, gave rise to his name Ezuma which happened to be Aro’s native name.
Let Ndi Eze Aro be Christians:
Apparently Aro Ezes, considering their strict adherence to cultures and traditions, Bishop Dr Isiodu referred his audience to II Chronicles 7:14, and said that Ndi Eze should use example of the king of Nineveh and Jonah where the king repented and caused his people and animals to fast, pray, repent and trust God to deliver Ndi Igbo.
Concluding, he told Aro Royalty. “This is our first visit. We shall come again, this time you will invite us to speak to all Aros” and ended with a wish, “Let Ndi Eze Aro be Christians!!
In a similar vein, the leader of the Royal Evangelical Team to Arochukwu, Eze Chukwuma Tony Okoro, after narrating the experience of the Jews and their leader, Moses as recorded in Exodus 32, likened Ndi Igbo to the Jews, and Ndi Eze, a semblance of Moses in the Bible. He admonished Aro to drop the worship of idols in order to escape the wrath of God as to experience progress in the land.
Eze Okoro recalled that the Jews removed all their idols thereby attracted the face of God and ultimately made progress. In like manner, he urged his colleagues to turn to the true God for abundant blessings to flow. “My good people of Arochukwu set a good example by denouncing idols and the leadership (Ndi Eze) should now be embracing Christ for salvation,” he urged.
In his response, Dr Kanu Nwa Kanu, Eze Ibom Isii, stated, “We have heard all the impressive things you said and we thank you. We had heard the good news before. Your wonderful message is inspiring indeed. We urge you to continue the good work”.
His counterpart in Ezeagwu, Eze Okorafor Uror made a remark which tended to give approval of the message. He said, “Christianity came into Arochukwu in 1904 when Miss Mary Mitchell Slessor first landed at Amasu, Arochukwu, on 24 December, 1904. We Ndi Eze regard Juju as of no effect more just as my grand father and other converts then denounced idol worship and accepted Christ as their Saviour. We will continue to follow their steps and help the Gospel to spread”.
Any wonder, then, Eze Okorafor Uror of Ezeagwu offered Christian prayers at the traditional festival of Ikeji?
The highlight of the ceremony was the distribution of copies of the new Igbo Bible and other religious books to all present. However, the question which seems to be on the lips of some observers is, with the seeming tacit acceptance of Christian religion in the affairs of Arochukwu, particularly Ikeji, which procedures and processes are mainly traditional, what becomes of the festival? What next? The answer seems lie to the womb of time.
AROCHUKWU “OKADA” RIDERS PROTEST (Proof Read)
Commercial motorcycle riders popularly called Okada riders, on the 13th day of July being Nkwo Market protested over the so many check points by the Mobile Policemen and other Policemen.
The protest had started on the 13th day of July 2011 being a market day “NKWO” valued within Arochukwu kingdom and other communities around. For the protest to be effective the chairman of the Okada riders Association, Mazi Monday Oluche, aka Mutum, said they barred their members from-operating the Asaga- Amuvi route and that defaulters were to pay fine of three thousand naira to the Association.
As early as 9.00am on the day in question, scores of motorcyclist carrying green leaves had taken to the road leading from “Nkwunabuo” junction in Amangwu village to “Agbata-uzo” in Amuvi.
No sooner had the protest began than some youths, suspected to be supporters of the Okada riders, joined them and there was confusion. There was pandemonium and this caused fears among traders who were trekking to “Ahia Agbatauzo” in Amuvi village, parents also rushed to pick their children from schools for fear of an attack and other developments.
Residents along the road stayed indoors for hours and shops also closed to prevent looting by hoodlums among the Okada riders.
The Okada riders were later spoken to by an elderly statesman who would not want his name mentioned. The Omu Aro also gathered that several delegations have been made to Arochukwu D.P.O who promised to do something and advised the protesters to be peaceful in their demonstration.
Concerned citizens are calling on the Eze Ogo Amuvi, Mazi T.W Okoroji, Mazi Okafor Okoronkwo, Eze Ogo Asaga, and other stakeholders of Arochukwu kingdom to intervene and save the people from untold hardship of trekking from their residents to their business area, more especially from our neighbouring community Okobo, which is the food basket of the L.G.A and the State. A stitch in time, it is said, saves nine.
X XXXXXXXXXXXXXXXXXXXXXXXXXXXX
FAYA LAMENTS LEADERSHIP INSENSITIVITY IN ARO KINGDOM
FAYA LAMENTS LEADERSHIP INSENSITIVITY IN ARO KINGDOM
By Ohiaerinwa Ogbonnaya Okoro
(Proof read)
The Federated Arochukwu Youths Association, FAYA has decried the spate of insecurity and leadership insensitivity in Arochukwu kingdom.
This assertion was made in Arochukwu recently when FAYA paid separate courtesy visits to Arochukwu royal fathers and Aro women as part of its activities during its National Executive Council, NEC, meeting held in Arochukwu.
Lead by its president, Mr.Alex Ikwuagwu, FAYA regretted the tragic incidents of murder and rape in the kingdom, abominations and sacrileges that could have been prevented had Okpankpo Arochukwu and other Aro traditional leadership institutions and structures been effective.
The Association noted that leadership vacuum exemplified by the dormancy of Okpankpo Aro explains why many Aro indigenes now resort to non-Aro traditional judicial system such as Arunsi Nde Ndu and Arunsi Ala Ogbaga in Chokonese, Mbaise, Imo State.
During their visit to Eze Ezeagwu, HRH Eze Okorafor Uror, FAYA president drew the attention of the royal father to the numerous problems in the kingdom, including general breakdown of law and order, general insecurity, increased crime rate, deteriorating, ever dithering leadership vacuum, brazen loss of Aro traditional values, youth activeness and extreme assertiveness. He singled out the Reformed Okpankpo which attracted wide media coverage, including a world press conference during its inauguration, for failing to live to expectation.
Responding, Eze Ezeagwu said, “Ndi Ichie Aro established Okpankpo, but the president-general (Nzuko Arochukwu) reformed Oklpankpo,” and asked, “Whose Nkpo are they holding?”
The royal father explained that there were nine members with special Nkpo with two branches who tried murder and other serious cases, but regretted that the reformed Okpankpo members schemed to usurp powers that did not belong to them, consequences which is the rush to Arunsi Nde Nduu, Arunsi Ala Ogbaga, Chokoneze, Mbaise in Imo State.
He also decried the excesses of youths in the kingdom; a situation he said reduces the enviable image of Arochukwu before the contemporary world.
Eze Ezeagwu lamented that youths in Arochukwu are involved in many atrocious crimes raging from stealing, delving into husband/wife quarrels to the extent of chaining them publicly and imposing arbitrary fines, as well as intimidating, exploiting and extorting money from innocent victims.
Mazi Okorafor Uror also condemned the attitude of some Aro sons and daughters who, instead of being worthy ambassadors of Aro, file along corridors of power to work against each other, thereby end up attracting nothing positive to Aro
He admonished FAYA leadership, as vanguard for youth reformation, to call its peers to order as it would be very dangerous if the present crop of youths mature to lead the community.
In a similar visit to Eze Ibom Isii, HRH Eze Dr Kanu Nwa Kanu, FAYA expressed serious concern over what appears to be a conspiracy of silence over deteriorating state of affairs in Aro, including murder of innocent woman and rape cases.
In response, Eze Ibom Isii assured the youths that despite the ‘comatose existence’ of Reformed Okpankpo Aro, “the three royal fathers are still meeting and handling matters” adding, “the Eze Ogos are also functioning. They are headed by Mazi Obasi Okoronkwo and they handle day-to-day administration of Aro. Far more serious and emergency ones are referred to and handled at Okpankpo level now thinned down to the three royal fathers”.
At the Eze Aro’s palace at Oror, Arochukwu, the Royal Assistant, Mazi (Rev) Joshua Kanu Oji, appreciated FAYA’s vision, mission, patriotism and commitment to Aro causes, expressing satisfaction that, with the patriotic zeal being displayed by the youths, “all hope are not lost”.
Delegates to the NEC meeting had earlier interacted with the leadership of Nzuko Aro (Women’s Wing) Arochukwu branch. FAYA seized the forum to express its condolences over the murder in cold blood of one of their own.
Responding, chairperson of Nzuko Aro (Women’s Wing) Home branch, Madam Ugo Okwara, thanked FAYA for considering it proper to relate with Aro women who she referred as those who always “fall victims countless time”.
Quoting an Aro adage, “men do the battle, but the women do the story telling,”
Madam Ugo Okwara enthused that “the reverse is now the case”, and asked, “Are there no men again in Aro?, Are there no elders? “Are there no leaders in Aro?”
By Ohiaerinwa Ogbonnaya Okoro
(Proof read)
The Federated Arochukwu Youths Association, FAYA has decried the spate of insecurity and leadership insensitivity in Arochukwu kingdom.
This assertion was made in Arochukwu recently when FAYA paid separate courtesy visits to Arochukwu royal fathers and Aro women as part of its activities during its National Executive Council, NEC, meeting held in Arochukwu.
Lead by its president, Mr.Alex Ikwuagwu, FAYA regretted the tragic incidents of murder and rape in the kingdom, abominations and sacrileges that could have been prevented had Okpankpo Arochukwu and other Aro traditional leadership institutions and structures been effective.
The Association noted that leadership vacuum exemplified by the dormancy of Okpankpo Aro explains why many Aro indigenes now resort to non-Aro traditional judicial system such as Arunsi Nde Ndu and Arunsi Ala Ogbaga in Chokonese, Mbaise, Imo State.
During their visit to Eze Ezeagwu, HRH Eze Okorafor Uror, FAYA president drew the attention of the royal father to the numerous problems in the kingdom, including general breakdown of law and order, general insecurity, increased crime rate, deteriorating, ever dithering leadership vacuum, brazen loss of Aro traditional values, youth activeness and extreme assertiveness. He singled out the Reformed Okpankpo which attracted wide media coverage, including a world press conference during its inauguration, for failing to live to expectation.
Responding, Eze Ezeagwu said, “Ndi Ichie Aro established Okpankpo, but the president-general (Nzuko Arochukwu) reformed Oklpankpo,” and asked, “Whose Nkpo are they holding?”
The royal father explained that there were nine members with special Nkpo with two branches who tried murder and other serious cases, but regretted that the reformed Okpankpo members schemed to usurp powers that did not belong to them, consequences which is the rush to Arunsi Nde Nduu, Arunsi Ala Ogbaga, Chokoneze, Mbaise in Imo State.
He also decried the excesses of youths in the kingdom; a situation he said reduces the enviable image of Arochukwu before the contemporary world.
Eze Ezeagwu lamented that youths in Arochukwu are involved in many atrocious crimes raging from stealing, delving into husband/wife quarrels to the extent of chaining them publicly and imposing arbitrary fines, as well as intimidating, exploiting and extorting money from innocent victims.
Mazi Okorafor Uror also condemned the attitude of some Aro sons and daughters who, instead of being worthy ambassadors of Aro, file along corridors of power to work against each other, thereby end up attracting nothing positive to Aro
He admonished FAYA leadership, as vanguard for youth reformation, to call its peers to order as it would be very dangerous if the present crop of youths mature to lead the community.
In a similar visit to Eze Ibom Isii, HRH Eze Dr Kanu Nwa Kanu, FAYA expressed serious concern over what appears to be a conspiracy of silence over deteriorating state of affairs in Aro, including murder of innocent woman and rape cases.
In response, Eze Ibom Isii assured the youths that despite the ‘comatose existence’ of Reformed Okpankpo Aro, “the three royal fathers are still meeting and handling matters” adding, “the Eze Ogos are also functioning. They are headed by Mazi Obasi Okoronkwo and they handle day-to-day administration of Aro. Far more serious and emergency ones are referred to and handled at Okpankpo level now thinned down to the three royal fathers”.
At the Eze Aro’s palace at Oror, Arochukwu, the Royal Assistant, Mazi (Rev) Joshua Kanu Oji, appreciated FAYA’s vision, mission, patriotism and commitment to Aro causes, expressing satisfaction that, with the patriotic zeal being displayed by the youths, “all hope are not lost”.
Delegates to the NEC meeting had earlier interacted with the leadership of Nzuko Aro (Women’s Wing) Arochukwu branch. FAYA seized the forum to express its condolences over the murder in cold blood of one of their own.
Responding, chairperson of Nzuko Aro (Women’s Wing) Home branch, Madam Ugo Okwara, thanked FAYA for considering it proper to relate with Aro women who she referred as those who always “fall victims countless time”.
Quoting an Aro adage, “men do the battle, but the women do the story telling,”
Madam Ugo Okwara enthused that “the reverse is now the case”, and asked, “Are there no men again in Aro?, Are there no elders? “Are there no leaders in Aro?”
JOHN OKPO'' THUNDER'' (1939-2011)
JOHN OKPO” THUNDER” (1939-2011)
A TRIBUTE (proof read)
By Ohiaerinwa Ogbonnaya Okoro
One thing sinister about death is that almost in all cases it strikes without warning, without notice. It is never a respecter of persons’ pedigrees, circumstances or consideration for consequences or timing element. Death as the merciless hatchet man haunting and hunting mankind eternally, casts shadows of threat and fear without which mankind would have trivialized it as a universal toothless bull dog, a mere scarecrow.
Mazi Onyema Harbor, some of his brothers, “Thunder Mukuku” and I left the Okoro Uvere compound where we attended a burial ceremony of a woman of substance, late Mrs. Patience Okereke Chioma, and relaxed ourselves with assortments of drinks in the nearby Harbor family home. Neither of us ever imagined that we would never see and meet ‘Thunder’ again as he left us back to his Oror, Arochukwu residence.
Onyema was to call from Umuahia informing me that “Thunder” was receiving treatment somewhere near the New Market area. I could not identify the place. Further efforts revealed that he had been conveyed to the General Hospital, Arochukwu, virtually in coma. And by the time I got to the hospital early next morning it was all over. I could not see him in the males ward. On inquiry, an in-patient there informed me that his corpse had been removed to the hospital’s mortuary. I rushed there and saw the corpse awaiting the mortuary attendant’s practice of his knowledge of morbid anatomy. I remained motionless and speechless for nearly fifteen minutes.
I took serious notice of John Okpo, alias “Thunder Mukuku, the Blue Gagwo” when we sharply disagreed over critical aspects of the history of one of our Aro major kindreds published in THE OMU ARO. Sooner than later Onyema pulled us closely together as we worked as reporters and correspondents of THE OMU ARO community newspaper. And thereafter, no-holds –bar relationship which saw him visit me on average of four times a day.
Born into the noble (Amadi) family of Ndi Ichie Torty, John Okpo hailed from one of the traditionally important Otusi administrative lineages of Otusi Obin traceably in sections of Amasu, Oror, Ibom Etiti and Agbagwu, its very headquarters. The lineage and the Otusi is one of the several within the large Ibom Isii kindred.
He was indeed a local historian, an exponent of Aro customs and traditions; with particular reference to Ekpe, Otusi, Aro and non-Aro, Aro and non-Igbo relations, especially within the Cross River basin neighbours. He effortlessly and easily narrated Aro-Efik relations along with other kinsmen, off spring of Aro man-Efik or so woman marriage resulting in Aro neighbours such as Ito, and other Cross Rivers creek communities.
He was adept in virtually all forms and assortments of traditional and cultural music and dance to welcome Ms Sanders, the former US Ambassador to Nigeria who visited Arochukwu.
Aro man to the core, he was puritanical and insisted on the preservation and practice of Aro customs and traditions. He condemned in the strongest terms traditional abominations such as adultery, witchcraft, poisoning, debasement of Aro customs and traditions in whatever form.
“Thunder” was a very reliable and dependable kinsmen and friend. He repeatedly protested and mourned the alleged assassination of acting Ezeogo Amasu. He was to do the same for the questionable and controversial death of one of his kinsmen, Inyama, another Aro culture exponent. He never knew that his death was around the corner, beckoning on him to immorality and eternity.
He had strong views on socio-economic and socio-political issues. He was vocal, realistic and Aro development oriented in his political articulation. He hated and condemned the dissipation of energy by the Aro as they allow themselves to been used against each other, as they divide and scatter their votes. He condemned a situation in which we Aro go to the government house to witch hunt one another.
He remained ever appreciative of any good, favour, assistance done to him; even peanuts. I recall ever reminding him of my insistence never to use whatever little money I gave him to drink “hot” drinks.
Many wonder why THE OMU ARO Management appointed him one of its reporters. Yes, he was mostly at pub houses most of the time, not necessarily drinking him dead drunk, but picking vital information to feed me as raw materials (facts) which I blend and polish for most articles I wrote on local issues within Aro.
I now paraphrase Shakespeare’s lines in Julius Caesar:
When beggars die there are no comets seen.
The heavens themselves blaze forth
The death of princes.
John Okpo was of Aro nobility. But he was not rich. No! He was not. Not for want of hard work as is often with his peers. He was an accomplished carpenter very energetic, especially in his younger years an advantage he readily used, almost man alone, to load and offload ganga drums filled palm oil from Onuasu Amasu and Onuasu Beekee for canoe transport to Itu, en-route Calabar and at times Panya (now Equatorial Guinea)
He did not eat any thing any how. Hardly ate food cooked with magi or these new generation food - rice, beans, indomie, macaroni, etc. He ate our traditional food; foo-foo or garri with traditional soup. He had many friends, most of whom were top flight Aro elites. They admired, respected and assisted him. He readily told other persons the kindness done to him by these top Aro shots. But often they failed to convince him to join their own party.
A committee of friends was set up to assist provide him a befitting burial. They responded positively and convincingly; even by those who never actually knew him well.
His political friends and admirers attended his burial ceremony: Top local politicians and Arochukwu Local Government political office holders led by the former Deputy Chairman, Hon Jideofor S.O Kanu. The Chairman was unavoidably absent. Mao Ohuabunwa was represented by one of his political associates. Mazi Okereke Okpara sent a massage through his kinsman, Ohaerinwa Okoro; so did Barrister Ndionyenma Nwankwo, Chairman THE OMU ARO newspaper, both Ugwu Aro.
And he was honoured with the traditional Ekpe burial ritual-eferefe kanda masquerade traditionally paraded through the “akama ano” group of villages-Amasu, Ujari, Amannagwu and Ibom. The masquerade, a veteran of rare wizardry, gymnastics and acrobatics, manipulated and wove footwork rhymes, rhythms and tapestry of nsibiri signs only adepts could decode for meaning, massage, body language and deep thought.
Left to mourn him are many children, relations, friends, kinsmen and admirers, including his son and daughter who stood by to provide a rallying point for the befitting burial accorded their father. As the coffin was lowered into his grave in one of the rooms newly constructed and consolidated as Okpo Uno strategically sited close to the Amasu Village square, one did not fail to recall the vanity of life, of man and of the futility of our struggles, our endeavours. Shakespeare lines come handy:
As toys wanton boys
So are we to the gods
They use us for their sport.
A TRIBUTE (proof read)
By Ohiaerinwa Ogbonnaya Okoro
One thing sinister about death is that almost in all cases it strikes without warning, without notice. It is never a respecter of persons’ pedigrees, circumstances or consideration for consequences or timing element. Death as the merciless hatchet man haunting and hunting mankind eternally, casts shadows of threat and fear without which mankind would have trivialized it as a universal toothless bull dog, a mere scarecrow.
Mazi Onyema Harbor, some of his brothers, “Thunder Mukuku” and I left the Okoro Uvere compound where we attended a burial ceremony of a woman of substance, late Mrs. Patience Okereke Chioma, and relaxed ourselves with assortments of drinks in the nearby Harbor family home. Neither of us ever imagined that we would never see and meet ‘Thunder’ again as he left us back to his Oror, Arochukwu residence.
Onyema was to call from Umuahia informing me that “Thunder” was receiving treatment somewhere near the New Market area. I could not identify the place. Further efforts revealed that he had been conveyed to the General Hospital, Arochukwu, virtually in coma. And by the time I got to the hospital early next morning it was all over. I could not see him in the males ward. On inquiry, an in-patient there informed me that his corpse had been removed to the hospital’s mortuary. I rushed there and saw the corpse awaiting the mortuary attendant’s practice of his knowledge of morbid anatomy. I remained motionless and speechless for nearly fifteen minutes.
I took serious notice of John Okpo, alias “Thunder Mukuku, the Blue Gagwo” when we sharply disagreed over critical aspects of the history of one of our Aro major kindreds published in THE OMU ARO. Sooner than later Onyema pulled us closely together as we worked as reporters and correspondents of THE OMU ARO community newspaper. And thereafter, no-holds –bar relationship which saw him visit me on average of four times a day.
Born into the noble (Amadi) family of Ndi Ichie Torty, John Okpo hailed from one of the traditionally important Otusi administrative lineages of Otusi Obin traceably in sections of Amasu, Oror, Ibom Etiti and Agbagwu, its very headquarters. The lineage and the Otusi is one of the several within the large Ibom Isii kindred.
He was indeed a local historian, an exponent of Aro customs and traditions; with particular reference to Ekpe, Otusi, Aro and non-Aro, Aro and non-Igbo relations, especially within the Cross River basin neighbours. He effortlessly and easily narrated Aro-Efik relations along with other kinsmen, off spring of Aro man-Efik or so woman marriage resulting in Aro neighbours such as Ito, and other Cross Rivers creek communities.
He was adept in virtually all forms and assortments of traditional and cultural music and dance to welcome Ms Sanders, the former US Ambassador to Nigeria who visited Arochukwu.
Aro man to the core, he was puritanical and insisted on the preservation and practice of Aro customs and traditions. He condemned in the strongest terms traditional abominations such as adultery, witchcraft, poisoning, debasement of Aro customs and traditions in whatever form.
“Thunder” was a very reliable and dependable kinsmen and friend. He repeatedly protested and mourned the alleged assassination of acting Ezeogo Amasu. He was to do the same for the questionable and controversial death of one of his kinsmen, Inyama, another Aro culture exponent. He never knew that his death was around the corner, beckoning on him to immorality and eternity.
He had strong views on socio-economic and socio-political issues. He was vocal, realistic and Aro development oriented in his political articulation. He hated and condemned the dissipation of energy by the Aro as they allow themselves to been used against each other, as they divide and scatter their votes. He condemned a situation in which we Aro go to the government house to witch hunt one another.
He remained ever appreciative of any good, favour, assistance done to him; even peanuts. I recall ever reminding him of my insistence never to use whatever little money I gave him to drink “hot” drinks.
Many wonder why THE OMU ARO Management appointed him one of its reporters. Yes, he was mostly at pub houses most of the time, not necessarily drinking him dead drunk, but picking vital information to feed me as raw materials (facts) which I blend and polish for most articles I wrote on local issues within Aro.
I now paraphrase Shakespeare’s lines in Julius Caesar:
When beggars die there are no comets seen.
The heavens themselves blaze forth
The death of princes.
John Okpo was of Aro nobility. But he was not rich. No! He was not. Not for want of hard work as is often with his peers. He was an accomplished carpenter very energetic, especially in his younger years an advantage he readily used, almost man alone, to load and offload ganga drums filled palm oil from Onuasu Amasu and Onuasu Beekee for canoe transport to Itu, en-route Calabar and at times Panya (now Equatorial Guinea)
He did not eat any thing any how. Hardly ate food cooked with magi or these new generation food - rice, beans, indomie, macaroni, etc. He ate our traditional food; foo-foo or garri with traditional soup. He had many friends, most of whom were top flight Aro elites. They admired, respected and assisted him. He readily told other persons the kindness done to him by these top Aro shots. But often they failed to convince him to join their own party.
A committee of friends was set up to assist provide him a befitting burial. They responded positively and convincingly; even by those who never actually knew him well.
His political friends and admirers attended his burial ceremony: Top local politicians and Arochukwu Local Government political office holders led by the former Deputy Chairman, Hon Jideofor S.O Kanu. The Chairman was unavoidably absent. Mao Ohuabunwa was represented by one of his political associates. Mazi Okereke Okpara sent a massage through his kinsman, Ohaerinwa Okoro; so did Barrister Ndionyenma Nwankwo, Chairman THE OMU ARO newspaper, both Ugwu Aro.
And he was honoured with the traditional Ekpe burial ritual-eferefe kanda masquerade traditionally paraded through the “akama ano” group of villages-Amasu, Ujari, Amannagwu and Ibom. The masquerade, a veteran of rare wizardry, gymnastics and acrobatics, manipulated and wove footwork rhymes, rhythms and tapestry of nsibiri signs only adepts could decode for meaning, massage, body language and deep thought.
Left to mourn him are many children, relations, friends, kinsmen and admirers, including his son and daughter who stood by to provide a rallying point for the befitting burial accorded their father. As the coffin was lowered into his grave in one of the rooms newly constructed and consolidated as Okpo Uno strategically sited close to the Amasu Village square, one did not fail to recall the vanity of life, of man and of the futility of our struggles, our endeavours. Shakespeare lines come handy:
As toys wanton boys
So are we to the gods
They use us for their sport.
JUJU SCARE: OBINKITA AGAIN?
JUJU SCARE: OBINKITA AGAIN? (Proof read)
By Ohiaerinwa Ogbonnaya Okoro
The last editions of our community newspapers (THE OMU ARO, ARO NEWS and ARO AMBASSADOR) carried a new item concerning Obinkita women allegedly attempting to use juju to commit evil against members of the compound. And promptly her cooperating husband, also the Eze Ezi, was suspended. He has since then joined the wife in her “house of exile” in a non-Aro, non-Igbo neighboring community. A new Eze Ezi has since been crowned in a grand ceremony.
But few months after the juju woman’s saga, a riot of juju and witchcraft attacks and scandals have continued to disturb the peace of the majority of the compound, Obinkita village and other Aro neighbors.
In one instance, a girl child revealed and exposed many witches and wizards who live along one of the village’s popular roads.
But the latest in a series of juju rituals scares, outright threats to life and some eventual deaths allegedly occurred recently after mid night, in one of Obinkita’s sub compounds.
It was alleged that a young man of the compound slept outside his room; close to one of the several stores, shops and workshops near the main road, at Amaikpe Square. After midnight he had to ease himself by urinating casually in one of the available spaces. He went back and slumped again to sleep.
Then allegedly came this elder of their compound, precisely one of his uncles. The latter flashed torchlight firmly upon his face to ascertain if the young man was really sleeping. It was at this point by coincidence that he was noticeably snoring.
The fact that most evil are perpetrated in darkness came to play here. The uncle moved to and collected the urine wetted sand.
What followed was least expected, never bargained for by this elder of nocturnal and questionable operations for feared diabolical schemes and antics.
The young man caught him in the act. He instantly raised an alarm as he gripped him to explain to him what he was up to by collecting his urine soaked sand. Many relatives and neighbours rushed to the scene to find out what was amiss. Another juju scare; another juju scandal had occurred. The elder could not offer adequate and convincing explanations.
Obinkita may have a track record of seemingly youth restiveness and cycles of all sorts of crimes. But their youths used to have one of the best and successful vigilante outfits in Arochukwu, not withstanding some excesses common to all youths everywhere.
But juju and witchcraft menace, threats, accusations and counter arguments and the controversies that are associated with them constitute almost everyday occurrence.
Aro village communities have surrendered to juju, witchcraft and other diabolical devices evil men and women use against other people. Atani, Amannagwu, Amasu, Ugwuavo, Amoba, Ibom among other Aro villages have repeatedly demonstrated that they could resist and fight back these diabolical practices.
Obinkita, the largest and most populous Arochukwu village may seem prone to these, their Diaspora outreach and relations making the syndrome understandable. But the village’s credit is the ever ready prompt, no-nonsense, punitive responses by various interest groups- youths, women, compound and village heads and the elites. The example of the compound that exiled the juju woman, the Eze Ezi husband, is illustrative of the will and resolve of the village to fight crimes, obviously physical and temporal, others deviously covert and spiritual, but all the same diabolical.
By Ohiaerinwa Ogbonnaya Okoro
The last editions of our community newspapers (THE OMU ARO, ARO NEWS and ARO AMBASSADOR) carried a new item concerning Obinkita women allegedly attempting to use juju to commit evil against members of the compound. And promptly her cooperating husband, also the Eze Ezi, was suspended. He has since then joined the wife in her “house of exile” in a non-Aro, non-Igbo neighboring community. A new Eze Ezi has since been crowned in a grand ceremony.
But few months after the juju woman’s saga, a riot of juju and witchcraft attacks and scandals have continued to disturb the peace of the majority of the compound, Obinkita village and other Aro neighbors.
In one instance, a girl child revealed and exposed many witches and wizards who live along one of the village’s popular roads.
But the latest in a series of juju rituals scares, outright threats to life and some eventual deaths allegedly occurred recently after mid night, in one of Obinkita’s sub compounds.
It was alleged that a young man of the compound slept outside his room; close to one of the several stores, shops and workshops near the main road, at Amaikpe Square. After midnight he had to ease himself by urinating casually in one of the available spaces. He went back and slumped again to sleep.
Then allegedly came this elder of their compound, precisely one of his uncles. The latter flashed torchlight firmly upon his face to ascertain if the young man was really sleeping. It was at this point by coincidence that he was noticeably snoring.
The fact that most evil are perpetrated in darkness came to play here. The uncle moved to and collected the urine wetted sand.
What followed was least expected, never bargained for by this elder of nocturnal and questionable operations for feared diabolical schemes and antics.
The young man caught him in the act. He instantly raised an alarm as he gripped him to explain to him what he was up to by collecting his urine soaked sand. Many relatives and neighbours rushed to the scene to find out what was amiss. Another juju scare; another juju scandal had occurred. The elder could not offer adequate and convincing explanations.
Obinkita may have a track record of seemingly youth restiveness and cycles of all sorts of crimes. But their youths used to have one of the best and successful vigilante outfits in Arochukwu, not withstanding some excesses common to all youths everywhere.
But juju and witchcraft menace, threats, accusations and counter arguments and the controversies that are associated with them constitute almost everyday occurrence.
Aro village communities have surrendered to juju, witchcraft and other diabolical devices evil men and women use against other people. Atani, Amannagwu, Amasu, Ugwuavo, Amoba, Ibom among other Aro villages have repeatedly demonstrated that they could resist and fight back these diabolical practices.
Obinkita, the largest and most populous Arochukwu village may seem prone to these, their Diaspora outreach and relations making the syndrome understandable. But the village’s credit is the ever ready prompt, no-nonsense, punitive responses by various interest groups- youths, women, compound and village heads and the elites. The example of the compound that exiled the juju woman, the Eze Ezi husband, is illustrative of the will and resolve of the village to fight crimes, obviously physical and temporal, others deviously covert and spiritual, but all the same diabolical.
FROM THE GRASSROOT (proof read)
FROM THE GRASSROOT (proof read)
By Paul Eze
UGBO VILLAGE
Ugbo Youths Arochukwu has embarked on the instruction of sign post show the village and direction.
According to the Secretary of Ugbo Welfare Association, Mr. Okoro O.J, said that the Youths were motivated on what they saw other youths of Aro are doing in their various villages. Meanwhile the Hall project abandoned for years has been started and may be completed by the end of 2012, said the secretary of the Village Union.
AMUSU VILLAGE
It was a way of mix-feelings for the friends and foes of Mazi John Okpo (Alias Thunder Mukuku) as he was committed to Mother Earth.
The burial was on the 2nd of September 2011. Prominent sons of Arochukwu and PDP stalwarts were in attendance to pay their last respects. Those that attended included the former Deputy Chairman of Aro L.G.A, Chief Emmanuel Kanu (Jide Offor) Hon. Tony Nwankwo.
Secretary to Eze Aro’s Palace Mazi Zik Nwaka, friends of the deceased including Messers Onyema Harbor, Emmanuel Kanu Eni Ukwu (Awada Aro), George Ogbonnaya Okoro were also in attendance.
Mazi John Okpo was buried in a traditional way against all speculations that his children would bury him in the Christian way. “THE Omu Aro” sympathizes with the family of Thunder Mukuku.
ASAGA VILLAGE
Lock-up stores are springing up along Amuvi/Asaga Road that is from the Amamgba Asaga down to car wash stand, also within Asaga. This is an indication that business is booming in Asaga.
Crisis rocks Nzuko Asaga as families within the Union now carryout their family functions without relating to other families. Well meaning indigenes of the village have called on the President of Nzuko Asaga and other Stake holders to intervene and restore sanity within village.
OBINKITA VILLAGE SQUARE
Arochukwu Motor-park has seen several changes in recent times in its management. The last that saw the crises of NURTW and RETEAN out and replaced with youths from different villages and leader/chairman (Ikemba from Atani)
Meanwhile the annual Ikeji Aro lecture took place on the 2nd of September with different guest speakers. The co-coordinator Mazi Sam Ohuabunwa, was also in attendance. The aim of the annual lecture is to give Ikeji Aro another colour different from what it used to be in the past. Jesus resigns.
UTUGHUGWU VILLAGE
President of Utughugwu village have called on the powers-that-be to look into their deplorable road before they are cut off from the rest of the town since it is the only road that enters the village. The road was last worked in with the construction of culverts during the administration of Hon Chibuike Jonas since then erosion has taken over the road and other sites in the village.
AMANGWU VILLAGE
Presentation of Eze Ogo
Mazi Okereke who was selected as Eze Ogo Amangwu will be official presented to Okenachi Kindred at a future date. A committee to this effect was set up last year’s December 2010 under the chairmanship of Deacon Eze Paul, the immediate past president of Amangwu Development Union World Wide.
A scholarship scheme was floated by the ADU and the beneficiaries will receive cheques ranging from N20, 000 to N50,000 for the next academic session. According to the chairman of the committee, Pastor Mike Irogenachi, five students were selected based on the academic performance, character and family background.
AMUVI VILLAGE
A Philanthropist par excellence in the person of Mazi Paul Nwokoro has donated three Laptop systems to Amuvi Comprehensive Secondary School, Arochukwu.
Speaking at the handing over ceremony, the principal of the School Mazi M.A Kasineli, thanked the donor and promised to put the computer (Laptops) in use since this is the age of Information Technology. Present at the presentation ceremony were Mazi Owunna, the principal of the Junior section of the school, Mrs. P.W Okoro, P.T.A Chairman, Mazi Chima and members of staff and students of both schools.
In another development, peace has finally returned to Amuvi village with reconciliation of the long standing misunderstanding between the Eze Ogo Amuvi, Mazi T.W Okoroji and the youths. No wonder the Amuvi vigilant group is alert in tracking down criminals and other infamous activities in the village. Residents of Amuvi village have called on the D.P.O Arochukwu to do something over the multiple check points by the Mobile Police men.
UGWUAKUMA VILLAGE
The youths of Ugwuakuma village on the 20th of August embarked on the filling of all the pot-holes along Arochukwu/Ohafia road that pass through their village to the administration of the motorists plying the route. They also do other clean-ups within the village and the village square.
ISIMKPU VILLAGE
Isimkpu Development Union has finally embarked on the building of their town hall abandoned years ago. A member of the village stated that they decided to start work on the Hall because of its important to the village. He also said that December 2011 is their target date to complete Hall.
AMANAGWU VILLAGE
PHCN transformer located within the village was vandalized hence there was no light in the village and its environs light was restored to Arochukwu after about ten months.
The culprits who were exposed have been on the run. Thanks to some Philanthropist within and outside the village that donated fund for the repair, while the youths of the village have took over the supervision of the repair work.
UGWUAVO VILLAGE
Peace has gradually returned to the village with the coronation of Mazi Onyeoziri Okereke as the Eze Ogo-Ugwuavo. A lot of goodies followed his coronation. We say congrats to Mazi Onyeoriri and the entire village.
Meanwhile, the Anglican Communion with headquarter at Ugwuavo Ordained their Knights and Ladies while Aros in New York organized a one week programme for Aro people and students were not left, as Quiz competition was also organized for many schools in Aro by the New Yorkers.
By Paul Eze
UGBO VILLAGE
Ugbo Youths Arochukwu has embarked on the instruction of sign post show the village and direction.
According to the Secretary of Ugbo Welfare Association, Mr. Okoro O.J, said that the Youths were motivated on what they saw other youths of Aro are doing in their various villages. Meanwhile the Hall project abandoned for years has been started and may be completed by the end of 2012, said the secretary of the Village Union.
AMUSU VILLAGE
It was a way of mix-feelings for the friends and foes of Mazi John Okpo (Alias Thunder Mukuku) as he was committed to Mother Earth.
The burial was on the 2nd of September 2011. Prominent sons of Arochukwu and PDP stalwarts were in attendance to pay their last respects. Those that attended included the former Deputy Chairman of Aro L.G.A, Chief Emmanuel Kanu (Jide Offor) Hon. Tony Nwankwo.
Secretary to Eze Aro’s Palace Mazi Zik Nwaka, friends of the deceased including Messers Onyema Harbor, Emmanuel Kanu Eni Ukwu (Awada Aro), George Ogbonnaya Okoro were also in attendance.
Mazi John Okpo was buried in a traditional way against all speculations that his children would bury him in the Christian way. “THE Omu Aro” sympathizes with the family of Thunder Mukuku.
ASAGA VILLAGE
Lock-up stores are springing up along Amuvi/Asaga Road that is from the Amamgba Asaga down to car wash stand, also within Asaga. This is an indication that business is booming in Asaga.
Crisis rocks Nzuko Asaga as families within the Union now carryout their family functions without relating to other families. Well meaning indigenes of the village have called on the President of Nzuko Asaga and other Stake holders to intervene and restore sanity within village.
OBINKITA VILLAGE SQUARE
Arochukwu Motor-park has seen several changes in recent times in its management. The last that saw the crises of NURTW and RETEAN out and replaced with youths from different villages and leader/chairman (Ikemba from Atani)
Meanwhile the annual Ikeji Aro lecture took place on the 2nd of September with different guest speakers. The co-coordinator Mazi Sam Ohuabunwa, was also in attendance. The aim of the annual lecture is to give Ikeji Aro another colour different from what it used to be in the past. Jesus resigns.
UTUGHUGWU VILLAGE
President of Utughugwu village have called on the powers-that-be to look into their deplorable road before they are cut off from the rest of the town since it is the only road that enters the village. The road was last worked in with the construction of culverts during the administration of Hon Chibuike Jonas since then erosion has taken over the road and other sites in the village.
AMANGWU VILLAGE
Presentation of Eze Ogo
Mazi Okereke who was selected as Eze Ogo Amangwu will be official presented to Okenachi Kindred at a future date. A committee to this effect was set up last year’s December 2010 under the chairmanship of Deacon Eze Paul, the immediate past president of Amangwu Development Union World Wide.
A scholarship scheme was floated by the ADU and the beneficiaries will receive cheques ranging from N20, 000 to N50,000 for the next academic session. According to the chairman of the committee, Pastor Mike Irogenachi, five students were selected based on the academic performance, character and family background.
AMUVI VILLAGE
A Philanthropist par excellence in the person of Mazi Paul Nwokoro has donated three Laptop systems to Amuvi Comprehensive Secondary School, Arochukwu.
Speaking at the handing over ceremony, the principal of the School Mazi M.A Kasineli, thanked the donor and promised to put the computer (Laptops) in use since this is the age of Information Technology. Present at the presentation ceremony were Mazi Owunna, the principal of the Junior section of the school, Mrs. P.W Okoro, P.T.A Chairman, Mazi Chima and members of staff and students of both schools.
In another development, peace has finally returned to Amuvi village with reconciliation of the long standing misunderstanding between the Eze Ogo Amuvi, Mazi T.W Okoroji and the youths. No wonder the Amuvi vigilant group is alert in tracking down criminals and other infamous activities in the village. Residents of Amuvi village have called on the D.P.O Arochukwu to do something over the multiple check points by the Mobile Police men.
UGWUAKUMA VILLAGE
The youths of Ugwuakuma village on the 20th of August embarked on the filling of all the pot-holes along Arochukwu/Ohafia road that pass through their village to the administration of the motorists plying the route. They also do other clean-ups within the village and the village square.
ISIMKPU VILLAGE
Isimkpu Development Union has finally embarked on the building of their town hall abandoned years ago. A member of the village stated that they decided to start work on the Hall because of its important to the village. He also said that December 2011 is their target date to complete Hall.
AMANAGWU VILLAGE
PHCN transformer located within the village was vandalized hence there was no light in the village and its environs light was restored to Arochukwu after about ten months.
The culprits who were exposed have been on the run. Thanks to some Philanthropist within and outside the village that donated fund for the repair, while the youths of the village have took over the supervision of the repair work.
UGWUAVO VILLAGE
Peace has gradually returned to the village with the coronation of Mazi Onyeoziri Okereke as the Eze Ogo-Ugwuavo. A lot of goodies followed his coronation. We say congrats to Mazi Onyeoriri and the entire village.
Meanwhile, the Anglican Communion with headquarter at Ugwuavo Ordained their Knights and Ladies while Aros in New York organized a one week programme for Aro people and students were not left, as Quiz competition was also organized for many schools in Aro by the New Yorkers.
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