PROFESSOR NGOZI OSARENREN:
AMAZON AMONG AMAZONS
By
Ohiaerinwa Ogbonnaya Okoro
Dr. Ngozi Nzuka Osarenren! Remember her? Well, one might recall the immediate-past commissioner for education, Edo State. If this answer does not satisfy the inquirer, why not go further down memory lane?
Ngozi Onwuchekwa! The answer is outlandish-off the mark! What concerns centre rank and open order? Those with a back ground of military and para-military background might snap.
Now some semantics of sorts: “Osa” and “Onwu” – in different languages, different political zones. Over hundred kilometers apart-maiden name and marital name: Igbo and Edo!
For those of us free lance mass media practitioners, Ngozi’s activities as commissioner for education, Edo State, hit the headlines. She stepped on giant and vested interest toes over the octopus examination malpractice. She became controversial, a gadfly, too hot to handle but she seemed to have the support of the governor. Neither in the good books of national examination bodies, the syndicates the principals prospectors, the parents and the students/wards.
Back at UNILAG, a professor of Counseling, she went back to the academic. She has since dusted up her shelves and files, warmed up to her colleagues and her students. And before long the inaugural lecture - the University of Lagos, Nigeria Inaugural Lecture Series 2011. And this reminded me of the previous, much earlier such lectures, some thirty five to thirty six year ago.
It was on one of such lectures that one of Nigeria engineers, Professor of Mechanic Engineering and a social critic, Professor Ayodele Awofobi insisted:
One in a while a professor
Should tell a professor
He is professing.
And so when Professor Osarren’s brother, Obinna Onwuchekwa, handed over an invitation card for the sister’s inaugural lecture at UNILAG, memories of my under graduate years warmed into my mind. I was emotion-turn between shouting “Great Akokites! Great!! Or the less complimentary “Edo for show” UCC often used to poke jokes at one when we compare UNILAG and his UI.
Title “Not Advising but Desirable Alternatives: the Work of The Counselor”, the Prof. delivered the lecture at the University of Lagos Main Auditorium on Wednesday, 3rd August 2011.
The Prof. defines and explains what counseling is and is not: Counseling and client. In other words, the counseller helps the client identify goals and potential solutions to problems which cause emotional turmoil, seek to improve communication and coping village Arochukwu. During exchange of pleasantries I in formed her that I was a cousin to her lecture colleague at UNILAG, Dr. Canice Okoh, of Arondizuogu. An amazon, her physical appearance, the height, the personality, the overall huge frame bless her with a striking personality.
An academic in government, she came, she saw and conquered. Obinna, her brother, recalls sometime last year or so when on a call of duty, she had to leave Arochukwu already midnight with bare security support back to Benin. The stint as a commissioner was her real baptism of fire, blending theory with practice and experience.
Her inaugural lecture and many more lectures to come are expected to be richer and more realistic having tasted both worlds of theory and practice.
As for Nzuko Aro [women’s wing] if they have not identified and recognized her yet, get Prof. enlisted for your next honour and awards. Skill; strengthen, self esteem and promote behaviour change and optimal mental health.
It is through counseling that we examine the behaviours
thoughts and feelings that are causing difficulties in our
lives. We are helped to learn effective ways to deal with
our problems by building upon our person al strengths
and working towards reducing our weaknesses.
The title speaks for itself. That counseling is not necessarily advising; rather, it is providing desirable alternatives to enable the recipient of the counseling make up his or her mind, and make the final choice.
Wednesday, 21 December 2011
4TH ALL-ARO NATIOANAL CONFERENCE: A postmortem
(PROOF READ)
4TH ALL-ARO NATIONAL CONFERENCE: A Postmortem
By Ohiaerinwa Ogbonnaya Okoro
The 4th ALL-ARO NATIONAL CONFERENCE (AANC) held at Owerri has come and gone but the memories linger on. It could be considered successful because despite numerous problems, internal and external, it was finally held and concluded.
The aims and objectives were largely achieved. For example, many Aro from all walks of life were provided a forum to meet, know each other, discuss Aro affairs in a forum to meet, know each other, and discuss Aro affairs in a frank and open manner. Some who attended for the first time were opportuned to meet fellow Aro. One of the chairpersons expressed regrets not being at previous conferences. Others who had lost contact spanning twenty or more years were opportuned to meet at the conference.
Many Aro Diaspora, apex unions and associations attended. Some hitherto unknown personalities not only attended but were offered opportunities and ushered unto the high table to preside in some of the sessions. The Royals, HRM, Eze Ogbonnaya Okoro, Eze Aro, HRH Eze Dr Kanu Nwa Kanu, Eze Ibom Isii and HRH Eze Okorafor Uro, Eze Ezeagwu, despite long distance, graced the occasion, paying courtesy call on Eze Njemanze of Owerri, typical of Aro penchant for respect of elders, traditional rulers and traditional institutions.
The theme of the Conference was most appropriate: “ARO CULTURE: PAST AND PRESENT-THE CHALLENGES OF THE 21ST CENTURY”. Four papers were presented discussing the sub-themes:
Paper 1: “Some Gender Stereotypic Issues on Arochukwu Cultural Practices and Their Educational Implication” by Professor (Mrs.) T.N. Kanno.
Paper 2: “Omenuko: the Strategic Road Map for Aro Progress in the 21st Century” by Professor (Rev. Father) Jerome Okonkwo.
Paper 3: “Accommodation of the Steady Decline of the Practice and Procedure of Aro Culture for the Development of the Aro Kingdom”, by Eze Ogo (Elder) Isaac Okwara Onoh.
Paper 4: Igba Ndu: “Aro Traditional Ritual Practice for Inter-Personal, Inter-communal and Inter-commercial Relations in South Eastern Nigeria (1650 to present Day).” by Ohiaerinwa Ogbonnaya Okoro.
The welcome address (welcome to Atani Zone) was richly historical and informative. It embodied the handwork of grandmaster of historical research and writing – Mazi E A C Orji.
The success of the conference could also be justified the Local Organizing Committee, ability to source funds for the hosting responsibility. As usual, some committed and patriotic Aro donated generously.
But ultimately, much of the success should be attributed to the members of the local organizing committee (LOC), Mazi E.A.C. Orji, Prof. G. F. Okorafor; and members of the Board of Trustees; Professor Emeritus Okoro Ijoma and Professor Emeritus, O.C. Nwana.
Assorted music and dancing featured to grace the occasion.
Many publications on the Aro were displayed and were quickly bought and read
But comparative poor attendance continues to undermine the success of the conference-past and present. Numerous royals in Aro Diaspora did not attend. Numerous Aro professionals and academics did not attend. They were conspicuously absent. Publicity was inadequate given the comparative short period of notice for the conference. Perhaps limited funds may have been responsible for the limited publicity.
Use of mass media for publicity has many advantages. But most of the important Aro Diaspora traditional rulers should have been informed on face-to-face, courtesy call basis. Most of our Aro professionals and academics should have been contacted also on less formal approach instead of depending solely on the mass media. Mass media sub-committees should be strengthened and reinforced with young committed and successful professionals.
But this is not to fail to observe that the leadership of some Aro Diaspora apex unions and organizations were persistently approached and involved; yet they failed to live up to expectations. Even when they live and work within Owerri!
Overall, members of the LOC, the BOT, the donors, the Nzuko Arochukwu national leadership, various Nzuko Arochukwu branch members including the women, the paper presenters, chairmen and chairpersons who presided over the sessions; and of course our traditional rulers, including Eze Owerri, are herein generally respectfully and sincerely thanked for ensuring in various ways, the success of the 4th ALL-ARO National Conference-AANC, Owerri 2011
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COVER
Which Way Okpankpo Aro?
By Onyema Harbor
It was Sunny Okosun, one of the great legends of Pop music and later Christian religious music that sang the metaphoric “Which way Nigeria?” when the country had not gone as bad as it is toady. Every thing considered, it is believed that now is the appropriate time for “Which Way Nigeria?”
Back to our own ancient town, Arochukwu, we seem to be in a position to ask, as did Okosun, “Which Way Okpankpo Aro” as regards state of affairs in the kingdom. Okpankpo is recognized as the highest of decision-making organ in Arochukwu kingdom, but for quite some time, the body which wore a brand new look since 18 July 2009 has been nothing but a mirage.
HRM, Eze Ogbonnya Okoro, Eze Aro of Arochukwu Kingdom, had dissolved the erstwhile Okpankpo on January 1, 2009 with a promise to reconstitute same during Easter celebration of that same year. That was not to be as controversies trailed the dissolution. Even two Aro kindred Ezes, Dr Kanu Nwa Kanu, Eze Ibom Isii and Mazi Okorafor Uro, Eze Ezeagwu, kicked against the dissolution, querying the competence of Eze Aro to tamper with age-old Aro traditional institution.
It was eventually re-constituted after some horse-trading. The re-constituted Okpankpo (which some re-brand “Reformed, Okpankpo”) including Umu Aro “chosen to consist of those individuals who will take us to the wings of dynamism, expertise, innovations and achievements, professionals and technocrats described by an observer as the 1st Eleven of Arochukwu kingdom, though a few ‘eaglets’ in terms of experience and knowledge in Aro affairs also made the team.
The 36-member new generation Okpankpo was inaugurated by Eze Aro, HRM, Eze Ogbonnaya Okoro, in the hallow chambers of Eze Aro’s palace, Oror, Arochukwu, Saturday, 18 July, 2009. It was an inauguration never witnessed in recent times. The palace received face-lift ahead of the inauguration, press attention was prominent as Mazi Emmanuel Ivi, immediate-past president-general of Nzuko Arochukwu, held a press conference in the Arochukwu residence of Dr. Nkemka Jombo –Ofo, just as the event was accorded prominence in the network news of Radio Nigeria.
There were cultural dances, Aro women clad in their traditional gorgeous attire were glamour to behold, while various villages and groups assembled in their colours to register the event a memorable one.
Inaugurating the apex decision –making body, Eze Aro gave reasons why he dissolve the former body. He said, “I took the decision to dissolve the old Okpankpo because of the problems associated with it. That decision was also taken because it is my desire to give opportunity to some of our brightest Aro sons to contribute to our collective quest to reposition Arochukwu kingdom in the new emerging global trends in the world.”
Continuing he declared, “The focus of the new Okpankpo Aro must be to positively change the old ways of going things,” adding, “it will no longer be business as usual”
Immediately after inauguration, our brightest Aro sons’ went into their post-inauguration meeting apparently to chart the new way ‘to re-position Arochukwu kingdom in the new emerging global trends in the world’. By its approved schedule, the new Okpankpo should sit four times in a year, but ever since 18 July 2009, Okpankpo has never again sat, or sat for a few times despite very daunting challenges in the land.
There are numerous problems in the kingdom, including general breakdown of law and order, insecurity, increased crime rate, deteriorating, ever dithering leadership vacuum, brazen loss of Aro traditional values, youth restiveness and extreme assertiveness.
Recently, an 80-year old women was murdered in cold blood and rape cases increased, just as Umu Aro have resorted to settling scores through primitive and antiquated methods of approaching arunsi such as Ndu and Ala Ogbaga in Ihechiowa and Chokoneze, Mbaise, Imo State, respectively.
These are issues Okpankpo were expected to address if it were in place. However, Eze Ibom Isii is reported to have declared the royal fathers are still meeting and handling matters. Eze Dr Kanu Nwa Kanu told the national leadership of Federated Arochukwu Youths Association, FAYA, which paid him a courtesy visit at Ibom, Arochukwu, that Eze-Aro-in- Council is handling matters now.
He stated, “The three royal fathers are still meeting and handling matters. The Eze Ogos are also functioning. They are headed by Mazi Obasi Okoronkwo. They handle day –to-day administration of Aro. Far more serious and emergency ones are referred to and handled at Okpankpo, now thinned down to the royal fathers” The question arises; Has Eze Aro-in-Council replaced Okpankpo Aro?
Restructuring of Okpankpo Aro was seen in some quarters as an innovation for progress, but some others expressed reservations. Reacting to the ‘reformation’ before inauguration, Mazi Okoronkwo Kanu Oji, member of the dissolved Okpankpo told THE OMU ARO, “I believe in experiment and this is an experiment”. There are two sides to an experiment-success and failure. Has this one failed?
THE OMU ARO sought the views of some Okpankpo members and non-members alike on this disturbing development in Aro polity; why such vital organ of Aro administration has remained comatose and the way forward.
Please savour their views:
Some people are protesting the nomenclature, “Speaker”
-Elder Isaac Onoh
I am a member of Okpankpo. I became a member because Eze Aro appointed me into it although Eze Ibom Isii and Eze Ezeagwu opposed including me, Mazi Obasi Okoronkwo of Utughugwu and Mazi Oji Akweke of Obinkita. But Eze Aro stood his ground. But meetings have not been held since after our inauguration by Eze Aro on 18 July 2009.
However, Okpankpo Aro is in place. The secretary still remains Mazi Okorafor Ohabuiro Okoroji. To confirm what I am saying, he sent me a text recently informing that Eze Ibom Isii, HRH Eze Dr Kanu Nwa Kanu lost his wife by death, and that the burial would be between 23 and 24 December; that we members of Okpankpo should be at alert. That goes to show that Okpankpo exists, though not effective at the moment.
What I think is reason for its lethargy is prejudice. The two Ezes, -Eze Ibom Isii and Eze Ezeagwu don’t seem to accept the formation of the present Okpankpo. It is either they were instigated or they are acting on their own. This is because at the time Dr Jombo-ofo was nominated for the Speaker position, they said there should be nothing like speaker because there is no traditional connection in Aro to the post of speaker. I remember that Chief Chris Ukpabi asked how Dr Jombo-ofo was selected. They were thinking that it would be better for them to come to Okpankpo, use the Eze Aro as the head or Eze Aro can appoint some body to moderate meetings for him. In fact they wanted to raise the issue there on 18 July 2009 but it was suspended to be discussed in a full subsequent meeting which unfortunately has not taken place.
Some people are querying the nomenclature “Speaker”. We had a speaker in the old Okpankpo only to the extent that his duty was to deliver, on behalf of the body, decision reached at each deliberation. In this one it is observed that the gavel used by presiding officer as in legislative houses was introduced. We had nothing like that in the old Okpankpo. What we had was a Speaker serious as spokesperson.
I think the way forward for Okpankpo is for all of us to meet to look at our problems. Whatever thing that is not good we should be patriotic enough to attend meetings to decide things. There are many things that are getting wrong in Aro. You can’t stay outside and begin to criticize. Like the palace has raised the cost of Ngwa Isii from N5, 000 to N7, 000.
The speaker is Dr Jombo-ofo, the secretary is Mazi Okorafor Ohabuiro Okoroji. The two of them should summon the meeting. Or, if people are not willing to attend because of them, let Eze Aro summon a meeting of all people to receive progress reports.
Even Nzuko Aro too, people are criticizing them that they are not as effective as when Mazi Emma Ivi was there as president-general. That is understandable because Elder Nnamdi Udoh, the current president-general is a civil servant and recently he was elevated to overall position in his establishment. So he needs a very powerful assistant to be able to perform.
So many people talk about kindredism. Every thing Eze does is criticized. It is wrong. During the days of late Eze Kanu Oji there was no emphasis on where you come from. In those days late Dr Alvan Ikoku would take visitors to the palace to Aggrey Memorial College to entertain them on behalf of the palace. Students of his school would entertain the guests in the form of drama and songs. Yet Ikoku was Ezeagwu. Not now that emphasis is on which kindred you belong.
“RERFORMED OKPANKPO WAS DEAD ON ARRIVAL”
- OGBONNAYA UDOAGWU
Some of us with hindsight knew that the reformed Okpankpo was going to fail from inception. And we said it was going to be dead on arrival. And at the Nzuko Aro meeting held in Aba about a week prior to the inauguration of that reformed Okpankpo we made it known in public.Our disappointment was that most of them did not see it that way, and they went ahead to do what they wanted to do.
But what we are saying is that the concept was wrong initially. Okpankpo is not for all comers. Okpankpo is not for those who think they have succeeded in life, their standard not withstanding. Okpankpo Aro is for those with traditional constituencies, and no body without a traditional constituency has any claim in Okpankpo Aro.
What we are saying is this, Okpankpo is not for development. We want to make this fact known. Okpankpo is not for raising money. Okpankpo Aro is for those things that make us Aro people, and it should not a point we should start debating.
Okpankpo Aro is for Eze Aro, Nna-ato Aro and the Eze Ogos. Any attempt to co-opt any other person into the organization should be borne out of merit. You don’t come and impose yourself on Okpankpo Aro. If you want to raise money to develop Aro, Nzuko Aro platform is for you. You don’t need to be Okpankpo Aro to raise money to develop Aro.
My take on the aspect of highest decision-making organ is, as far as the administration of Aro is concerned, there are division of duties. We have Okpankpo Aro, we have Nzuko Aro, and we have the village organizations. No group has duty to say they are superior to the others. Do your duty and allow others to do theirs. And that’s why there is provision that if you are the president-general of Nzuko Aro, you are by virtue of that position a member of Okpankpo. When you finish your tenure, you bow out and allow your successor to become on Okpankpo member.
What you see happening now is that those who have become presidents-general of Nzuko Aro are trying to perpetuate their positions. It is not a permanent position. You become a member of Okpankpo when you are the president- general of Nzuko Aro. When you leave, leave and allow your successor to act. So when you start perpetrating your position it is no longer in the spirit of the organization.
The way forward is for these “impostors” to declare their incompetence. If they have not been able to meet since their inauguration (two years and five months) it means they have failed. Okpankpo Aro is traditionally supposed to meet every eight days. And for over two years they have not been able to meet, do you expect a soothsayer to tell them they have failed. Aro has told us now that they can exist without that type of Okpankpo. Aro is still being governed. We are taking care of our problems. Their activities have shown that they have failed.
OKPANKPO IS EZE ARO’S OKPANKPO
Okoronkwo Kanu Oji
I said it earlier that it would not work because the ingredients to make it work were not there. The selection was wrong. There are many people, at least up to five of them have come to tell me that if they know they would’nt have attended the first meeting. I told you the problem would be that the people who set it up will be too proud to accept that they made a mistake and would not want to start again to make amendments. And who is losing? It is Vincent Okoro and his kingdred, Okennachi.
Every thing is now rotating to Kanu Nwa Kanu, Eze Ibom Isii. People from Amuvi, Atani and other villages now go to the house of Kanu Nwa Kanu to file cases which was the way it was in the beginning when Akuma Nnubi, the first Eze Aro was reigning .KK has set up his own cabinet and every morning they meet to go and survey land in Atani and other villages and start imposing levies and other things and yet Eze Aro is there, and Umu Okennachi are there watching. They do not want to say, what is happening? Why are we not moving forward?
The way forward is that, in any place all over the world, mistakes are made in political settings. When you make a mistake in a political setting, you repeat it, you cancel it and set up again properly and set it up.
Let me say this, you do not mix up Eze Aro with Nzuko Arochukwu. They are two different things. For instance, to say that in setting up Okpankpo, Nzuko Aro should appoint three people is wrong. Nzuko Aro is elected representatives, generally elected representatives because every member of Nzuko Aro contested election or is assumed to have contested election to be there and so he is a delegate. For him then to start delegating people to the highest meeting in Aro is a new thing in political analysis. This man is elected and gets there and starts delegating people. He has no powers and it is not part of this manifesto when he was contesting election. He did not contest election to delegate some body to go to Okpankpo. He contested election to be member of Nzuko Aro. And Nzuko Aro should be able to check the excesses of Okpankpo because they are the masses and Okpankpo as the monarchy should select members as they like. Note that Okpankpo is called Eze Aro’s Okpankpo, not Eze Aro and Eze Ibom Isii and Eze Ezeagwu’s Okpankpo.
For the first time in history Eze Ibom Isii has been asked to nominate people to Okpankpo, Eze Ezeagwu, nominate people to Okpankpo. All that happened before (some of us were active in Aro affairs when late Mazi Kanu Oji was alive) was that Mazi Kanu Oji would discuss with these people (brother Ezes) privately and say, invite so and so person from their areas to Okpankpo. It is Eze Aro that appoints Okpankpo after he had discussed with the other two ezes. The other two have no right to appoint their own because Okpankpo is not three.
I think they should dissolve the Okpankpo because it is not working. There is no need looking at something that is moribund and say lets see whether it will work. They should summon courage and say this thing has not worked and then Eze Aro, Eze Ezeagwu and Eze Ibom Isii should sit down together without any assistance and decide how to appoint people that will be in Okpankpo. Some of the people previously appointed are qualified but over 75% of them do not qualify.
Okpankpo should be dissolved and re-constituted. That’s my idea. The point is, you have tried this, it didn’t work. And do you know that Okpankpo has affected the Union (Nzuko)?
“The Crux of the matter is “Speaker”;
Byron Irokanulo, President-general, Ezeagwu kindred Union
Fist of all, what was it necessary to reform Okpankpo? Okpankpo is a traditional outfit that has a base, and you can’t reform a traditional outfit. It is not a social outfit, it is a traditional outfit. So, it has not held because, ab-initio, the formation of that Okpankpo was not right. And we are observing it for two years it has not held which means that it is like a ship without a captain, so it is rudderles. My idea will be to go back to status quo again and find Okpankpo. The actual problem with Okpankpo is the fact that they say there is a speaker. There has not been anything in Aro tradition where you say somebody is a speaker. It is not a parliament. It is a traditional thing. But there is something somebody will call a “Spokesman.” He is a different man from the speaker. The spokesman can vary from one person to the other. After an occasion Eze Aro can appoint Mr. A, say what we have said for that occasion. Next occasion it can vary. But when you have a speaker, it is a permanent thing. So by having a speaker, we are trying to Westernize or modernize what actually is not part of our culture.
The speakership position is the crux of the matter. From what I hear as an outsider (I am not a member of Okpankpo) and the composition, because the speaker is questionable so the composition is also questionable.
I am not saying the 36 of them are wrong to be there. I am saying how did they come there? Who nominates the Okpankpo? This is the question. It is not what you do centrally. Each component kindred has a way of nominating people to Okpankpo. And they are numbered and there are pre-qualifications for Okpankpoship. Was it maintained? If it was maintained, why was it necessary to call it reformed Okpankpo? In our history there was a time Okpankpos were not more than 10 persons, but now they are 36.
People did not oppose the exercise because there was a bit of conflict in the administration of Aro. Nzuko Aro is not part of Okpankpo. That is an administrative outfit, a sort of political administrative outfit to take care of the Aro outside. Okpankpo is an in-house thing, but suddenly two of them are merging. And Nzuko Aro wants to be part of Okpankpo. It is not possible.
The president of Nzuko Aro can be part of Okpankpo not Nzuko Aro being part of Okpankpo, but he comes as an observer. He is not a component decisive member of Okpankpo.
Presidents-general of kindred organization are supposed to be members of Okpankpo, as observers. They are not decisive members. They come there with their own kindred chiefs, the real titled chiefs. What they do is to advise them as the meeting is on. They are observatory members. When it comes to voting it is the three Ezes that sit down to talk what happens about Aro. These Ezes will resort to there presidents-general to ask for their inputs, shape the opinion of the Ezes. The Ezes cannot take a decision without the concurrent views of the kindred organization. The Eze Aro –in-Council takes major decisions. They are the Supreme Court of Aro. So the decision the Okpankpo takes is advisory to Eze Aro-in-council.
The way forward, first let us have four nomenclatures right. This same man called “speaker” can also be called “spokesman”. There is nothing wrong in it. Sounding the opinions of stakeholders in Aro, that name “speaker,” they don’t like it. They prefer “spokesman”, and it is not confined to one man. Eze Aro can appoint any member to deliver a particular decision.
Okpankpo is the highest decision-making body and should be there, but incidentally the three, the apex have their problem. They have not sorted it out.
“The position of “Speaker” has always been in existence”
-Okorafor Ohabuiro, Secretary Okpankpo and president-general,
Ibom Isii Kindred Union
The system of Okpankpo meetings is usually the Eze Aro, Eze Ibom Isii and Eze Ezeagwu sit to decide that Okpankpo meeting should be held. Then they notify me before I circulate information to members. So far they have not asked me to summon a meeting.
The trouble with us is that, some of us have one Aro spirit, while some others don’t. It is just those of us who have the spirit of Aro that are worried. Mazi Jombo-ofo, the president-general of Okennachi Kindred is much worried like I am also worried over developments in Aro. Eze Ezeagwu is disagreeing with the empowerment of the presidents-general of the kindred unions which Eze Aro approved. Now that he (Eze Ezeagwu) is not stable on who is his kindred’s P-G, it is not easy for Jombo-ofo and myself to say this is the man we want to deal with in Ezeagwu. Ezeagwu’s problem is that their kindred Eze is not specific on who is their kindred president-general. Mazi Chris Ukpabi was there and we were working with him, but suddenly he (Eze Ezeagwu) told us that it is Mazi Byron Irokanulo. We started working with Byron and later Eze Ezeagwu came back to tell me to send text message to Chris Ukpabi that he (Chris) is still the P-G of Ezeagwu. Of course I told him I would not do that, that he should direct the instruction to his kindred secretary. But we, the P-Gs, including Byron have met on two occasions. But there has not been any progress because the communiqué we forwarded to Eze Aro-in-Council was opposed by Eze Okorafor Uror, Eze Ezeagwu. Its like he is not in agreement with what we are doing. So at a time he even started to cast aspersion that it is Jombo-ofo and Godwin Okafor Ohabuiro that are damaging Aro
When Rev. Joshua Kanu Oji was around and deputizing for Eze Aro, he tried to build up the Eze Aro-in-council to settle their problem, but suddenly he left and everything remained there because Eni (Rev) was trying to encourage Eze Aro to authorize the holding of Okpankpo meeting. There was a time they scheduled a meeting unfortunately that time had not reached when Eze Aro’s health broke down and the next thing that happened was Eni going away. But no body has been acting for Eze Aro.
There has not been any disharmony amongst Okpankpo members for now, but I know people were complaining that they don’t like the nomenclature, “Speaker”, but it doesn’t end up in grumbling outside. There should have been a meeting and it is the meeting that should have decided whether they want “speaker” or “spokesman” or any other thing. So grumbling outside does not help anybody. The solution is not there. That is one. Two, we also see that the population of Okpankpo is too large and there was a way we were thinking along with Eze Aro to trim the size, but unfortunately Okpankpo has not sat to address these issues.
We had a speaker in the old Okpankpo. Mazi E.O. Nkemdirim was the speaker and he was addressed as speaker. That’s why I frown at anybody saying that there had been nothing like speaker. He was addresses as speaker even at the time I met them in 2005. All the documents I inherited from the former secretary bore Speaker for Mazi Nkemdirim and I followed suit. If they don’t want it again, it is now they don’t want it not that it never existed. It has been existing. People who are agitating for the change of name have their reasons. If we had sat and gone into matter, we would have known their individual reasons.
Members of the Eze Aro’s Royal family should pick or appoint some body that should act for Eze Aro until his health improves. That is the only way to make Eze Aro-in-council complete.
MEMBERS OF “REFORMED OKPANKPO”
1. HRM Eze Ogbonnaya Okoro-Eze Aro Chairman
2. HRH Eze Dr Kanu Nwa Kanu-Eze Ibom Isii
3. HRH Eze Okorafor Uror-Eze Ezeagwu
4. Nkemka Jombo-ofo Speaker
5. Ndionyenma Nwankwo
6. Okereke Okpara
7. Chris Okorafor
8. Chike Okoro
9. Dr S.K Nwangoro
10. Iheanyi Oti Kanu
11. Chinedu Oti
12. Monday Okey
13. Goddy Ohabuiro Secretary
14. Eni Paul Kanu
15. Orji Ogbonnaya Orji
16. Chris Ukpabi
17. Emma Nwokoro
18. Kanu Nkangineme
19. Oji Kanu Oji
20. E.O Nkemdirim
21. Isaac Offor - RIP
22. Ernest Nkemakom
23. A.O Torty
24. U.K Udonsi
25. Sam Ohuabunwa
26. Emma Ivi
27. Dave Imoko
28. Alex Ekubo
29. Col Eze
30. Dagogo
31. Oji Umozuruike
32. Okoro Ijomah
33. Linus Okoro
34. Elder Isaac Onoh
35. Mazi Obasi Okoronkwo
36. Mazi Akweke Oji Treasurer
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4TH ALL-ARO NATIONAL CONFERENCE: A Postmortem
By Ohiaerinwa Ogbonnaya Okoro
The 4th ALL-ARO NATIONAL CONFERENCE (AANC) held at Owerri has come and gone but the memories linger on. It could be considered successful because despite numerous problems, internal and external, it was finally held and concluded.
The aims and objectives were largely achieved. For example, many Aro from all walks of life were provided a forum to meet, know each other, discuss Aro affairs in a forum to meet, know each other, and discuss Aro affairs in a frank and open manner. Some who attended for the first time were opportuned to meet fellow Aro. One of the chairpersons expressed regrets not being at previous conferences. Others who had lost contact spanning twenty or more years were opportuned to meet at the conference.
Many Aro Diaspora, apex unions and associations attended. Some hitherto unknown personalities not only attended but were offered opportunities and ushered unto the high table to preside in some of the sessions. The Royals, HRM, Eze Ogbonnaya Okoro, Eze Aro, HRH Eze Dr Kanu Nwa Kanu, Eze Ibom Isii and HRH Eze Okorafor Uro, Eze Ezeagwu, despite long distance, graced the occasion, paying courtesy call on Eze Njemanze of Owerri, typical of Aro penchant for respect of elders, traditional rulers and traditional institutions.
The theme of the Conference was most appropriate: “ARO CULTURE: PAST AND PRESENT-THE CHALLENGES OF THE 21ST CENTURY”. Four papers were presented discussing the sub-themes:
Paper 1: “Some Gender Stereotypic Issues on Arochukwu Cultural Practices and Their Educational Implication” by Professor (Mrs.) T.N. Kanno.
Paper 2: “Omenuko: the Strategic Road Map for Aro Progress in the 21st Century” by Professor (Rev. Father) Jerome Okonkwo.
Paper 3: “Accommodation of the Steady Decline of the Practice and Procedure of Aro Culture for the Development of the Aro Kingdom”, by Eze Ogo (Elder) Isaac Okwara Onoh.
Paper 4: Igba Ndu: “Aro Traditional Ritual Practice for Inter-Personal, Inter-communal and Inter-commercial Relations in South Eastern Nigeria (1650 to present Day).” by Ohiaerinwa Ogbonnaya Okoro.
The welcome address (welcome to Atani Zone) was richly historical and informative. It embodied the handwork of grandmaster of historical research and writing – Mazi E A C Orji.
The success of the conference could also be justified the Local Organizing Committee, ability to source funds for the hosting responsibility. As usual, some committed and patriotic Aro donated generously.
But ultimately, much of the success should be attributed to the members of the local organizing committee (LOC), Mazi E.A.C. Orji, Prof. G. F. Okorafor; and members of the Board of Trustees; Professor Emeritus Okoro Ijoma and Professor Emeritus, O.C. Nwana.
Assorted music and dancing featured to grace the occasion.
Many publications on the Aro were displayed and were quickly bought and read
But comparative poor attendance continues to undermine the success of the conference-past and present. Numerous royals in Aro Diaspora did not attend. Numerous Aro professionals and academics did not attend. They were conspicuously absent. Publicity was inadequate given the comparative short period of notice for the conference. Perhaps limited funds may have been responsible for the limited publicity.
Use of mass media for publicity has many advantages. But most of the important Aro Diaspora traditional rulers should have been informed on face-to-face, courtesy call basis. Most of our Aro professionals and academics should have been contacted also on less formal approach instead of depending solely on the mass media. Mass media sub-committees should be strengthened and reinforced with young committed and successful professionals.
But this is not to fail to observe that the leadership of some Aro Diaspora apex unions and organizations were persistently approached and involved; yet they failed to live up to expectations. Even when they live and work within Owerri!
Overall, members of the LOC, the BOT, the donors, the Nzuko Arochukwu national leadership, various Nzuko Arochukwu branch members including the women, the paper presenters, chairmen and chairpersons who presided over the sessions; and of course our traditional rulers, including Eze Owerri, are herein generally respectfully and sincerely thanked for ensuring in various ways, the success of the 4th ALL-ARO National Conference-AANC, Owerri 2011
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COVER
Which Way Okpankpo Aro?
By Onyema Harbor
It was Sunny Okosun, one of the great legends of Pop music and later Christian religious music that sang the metaphoric “Which way Nigeria?” when the country had not gone as bad as it is toady. Every thing considered, it is believed that now is the appropriate time for “Which Way Nigeria?”
Back to our own ancient town, Arochukwu, we seem to be in a position to ask, as did Okosun, “Which Way Okpankpo Aro” as regards state of affairs in the kingdom. Okpankpo is recognized as the highest of decision-making organ in Arochukwu kingdom, but for quite some time, the body which wore a brand new look since 18 July 2009 has been nothing but a mirage.
HRM, Eze Ogbonnya Okoro, Eze Aro of Arochukwu Kingdom, had dissolved the erstwhile Okpankpo on January 1, 2009 with a promise to reconstitute same during Easter celebration of that same year. That was not to be as controversies trailed the dissolution. Even two Aro kindred Ezes, Dr Kanu Nwa Kanu, Eze Ibom Isii and Mazi Okorafor Uro, Eze Ezeagwu, kicked against the dissolution, querying the competence of Eze Aro to tamper with age-old Aro traditional institution.
It was eventually re-constituted after some horse-trading. The re-constituted Okpankpo (which some re-brand “Reformed, Okpankpo”) including Umu Aro “chosen to consist of those individuals who will take us to the wings of dynamism, expertise, innovations and achievements, professionals and technocrats described by an observer as the 1st Eleven of Arochukwu kingdom, though a few ‘eaglets’ in terms of experience and knowledge in Aro affairs also made the team.
The 36-member new generation Okpankpo was inaugurated by Eze Aro, HRM, Eze Ogbonnaya Okoro, in the hallow chambers of Eze Aro’s palace, Oror, Arochukwu, Saturday, 18 July, 2009. It was an inauguration never witnessed in recent times. The palace received face-lift ahead of the inauguration, press attention was prominent as Mazi Emmanuel Ivi, immediate-past president-general of Nzuko Arochukwu, held a press conference in the Arochukwu residence of Dr. Nkemka Jombo –Ofo, just as the event was accorded prominence in the network news of Radio Nigeria.
There were cultural dances, Aro women clad in their traditional gorgeous attire were glamour to behold, while various villages and groups assembled in their colours to register the event a memorable one.
Inaugurating the apex decision –making body, Eze Aro gave reasons why he dissolve the former body. He said, “I took the decision to dissolve the old Okpankpo because of the problems associated with it. That decision was also taken because it is my desire to give opportunity to some of our brightest Aro sons to contribute to our collective quest to reposition Arochukwu kingdom in the new emerging global trends in the world.”
Continuing he declared, “The focus of the new Okpankpo Aro must be to positively change the old ways of going things,” adding, “it will no longer be business as usual”
Immediately after inauguration, our brightest Aro sons’ went into their post-inauguration meeting apparently to chart the new way ‘to re-position Arochukwu kingdom in the new emerging global trends in the world’. By its approved schedule, the new Okpankpo should sit four times in a year, but ever since 18 July 2009, Okpankpo has never again sat, or sat for a few times despite very daunting challenges in the land.
There are numerous problems in the kingdom, including general breakdown of law and order, insecurity, increased crime rate, deteriorating, ever dithering leadership vacuum, brazen loss of Aro traditional values, youth restiveness and extreme assertiveness.
Recently, an 80-year old women was murdered in cold blood and rape cases increased, just as Umu Aro have resorted to settling scores through primitive and antiquated methods of approaching arunsi such as Ndu and Ala Ogbaga in Ihechiowa and Chokoneze, Mbaise, Imo State, respectively.
These are issues Okpankpo were expected to address if it were in place. However, Eze Ibom Isii is reported to have declared the royal fathers are still meeting and handling matters. Eze Dr Kanu Nwa Kanu told the national leadership of Federated Arochukwu Youths Association, FAYA, which paid him a courtesy visit at Ibom, Arochukwu, that Eze-Aro-in- Council is handling matters now.
He stated, “The three royal fathers are still meeting and handling matters. The Eze Ogos are also functioning. They are headed by Mazi Obasi Okoronkwo. They handle day –to-day administration of Aro. Far more serious and emergency ones are referred to and handled at Okpankpo, now thinned down to the royal fathers” The question arises; Has Eze Aro-in-Council replaced Okpankpo Aro?
Restructuring of Okpankpo Aro was seen in some quarters as an innovation for progress, but some others expressed reservations. Reacting to the ‘reformation’ before inauguration, Mazi Okoronkwo Kanu Oji, member of the dissolved Okpankpo told THE OMU ARO, “I believe in experiment and this is an experiment”. There are two sides to an experiment-success and failure. Has this one failed?
THE OMU ARO sought the views of some Okpankpo members and non-members alike on this disturbing development in Aro polity; why such vital organ of Aro administration has remained comatose and the way forward.
Please savour their views:
Some people are protesting the nomenclature, “Speaker”
-Elder Isaac Onoh
I am a member of Okpankpo. I became a member because Eze Aro appointed me into it although Eze Ibom Isii and Eze Ezeagwu opposed including me, Mazi Obasi Okoronkwo of Utughugwu and Mazi Oji Akweke of Obinkita. But Eze Aro stood his ground. But meetings have not been held since after our inauguration by Eze Aro on 18 July 2009.
However, Okpankpo Aro is in place. The secretary still remains Mazi Okorafor Ohabuiro Okoroji. To confirm what I am saying, he sent me a text recently informing that Eze Ibom Isii, HRH Eze Dr Kanu Nwa Kanu lost his wife by death, and that the burial would be between 23 and 24 December; that we members of Okpankpo should be at alert. That goes to show that Okpankpo exists, though not effective at the moment.
What I think is reason for its lethargy is prejudice. The two Ezes, -Eze Ibom Isii and Eze Ezeagwu don’t seem to accept the formation of the present Okpankpo. It is either they were instigated or they are acting on their own. This is because at the time Dr Jombo-ofo was nominated for the Speaker position, they said there should be nothing like speaker because there is no traditional connection in Aro to the post of speaker. I remember that Chief Chris Ukpabi asked how Dr Jombo-ofo was selected. They were thinking that it would be better for them to come to Okpankpo, use the Eze Aro as the head or Eze Aro can appoint some body to moderate meetings for him. In fact they wanted to raise the issue there on 18 July 2009 but it was suspended to be discussed in a full subsequent meeting which unfortunately has not taken place.
Some people are querying the nomenclature “Speaker”. We had a speaker in the old Okpankpo only to the extent that his duty was to deliver, on behalf of the body, decision reached at each deliberation. In this one it is observed that the gavel used by presiding officer as in legislative houses was introduced. We had nothing like that in the old Okpankpo. What we had was a Speaker serious as spokesperson.
I think the way forward for Okpankpo is for all of us to meet to look at our problems. Whatever thing that is not good we should be patriotic enough to attend meetings to decide things. There are many things that are getting wrong in Aro. You can’t stay outside and begin to criticize. Like the palace has raised the cost of Ngwa Isii from N5, 000 to N7, 000.
The speaker is Dr Jombo-ofo, the secretary is Mazi Okorafor Ohabuiro Okoroji. The two of them should summon the meeting. Or, if people are not willing to attend because of them, let Eze Aro summon a meeting of all people to receive progress reports.
Even Nzuko Aro too, people are criticizing them that they are not as effective as when Mazi Emma Ivi was there as president-general. That is understandable because Elder Nnamdi Udoh, the current president-general is a civil servant and recently he was elevated to overall position in his establishment. So he needs a very powerful assistant to be able to perform.
So many people talk about kindredism. Every thing Eze does is criticized. It is wrong. During the days of late Eze Kanu Oji there was no emphasis on where you come from. In those days late Dr Alvan Ikoku would take visitors to the palace to Aggrey Memorial College to entertain them on behalf of the palace. Students of his school would entertain the guests in the form of drama and songs. Yet Ikoku was Ezeagwu. Not now that emphasis is on which kindred you belong.
“RERFORMED OKPANKPO WAS DEAD ON ARRIVAL”
- OGBONNAYA UDOAGWU
Some of us with hindsight knew that the reformed Okpankpo was going to fail from inception. And we said it was going to be dead on arrival. And at the Nzuko Aro meeting held in Aba about a week prior to the inauguration of that reformed Okpankpo we made it known in public.Our disappointment was that most of them did not see it that way, and they went ahead to do what they wanted to do.
But what we are saying is that the concept was wrong initially. Okpankpo is not for all comers. Okpankpo is not for those who think they have succeeded in life, their standard not withstanding. Okpankpo Aro is for those with traditional constituencies, and no body without a traditional constituency has any claim in Okpankpo Aro.
What we are saying is this, Okpankpo is not for development. We want to make this fact known. Okpankpo is not for raising money. Okpankpo Aro is for those things that make us Aro people, and it should not a point we should start debating.
Okpankpo Aro is for Eze Aro, Nna-ato Aro and the Eze Ogos. Any attempt to co-opt any other person into the organization should be borne out of merit. You don’t come and impose yourself on Okpankpo Aro. If you want to raise money to develop Aro, Nzuko Aro platform is for you. You don’t need to be Okpankpo Aro to raise money to develop Aro.
My take on the aspect of highest decision-making organ is, as far as the administration of Aro is concerned, there are division of duties. We have Okpankpo Aro, we have Nzuko Aro, and we have the village organizations. No group has duty to say they are superior to the others. Do your duty and allow others to do theirs. And that’s why there is provision that if you are the president-general of Nzuko Aro, you are by virtue of that position a member of Okpankpo. When you finish your tenure, you bow out and allow your successor to become on Okpankpo member.
What you see happening now is that those who have become presidents-general of Nzuko Aro are trying to perpetuate their positions. It is not a permanent position. You become a member of Okpankpo when you are the president- general of Nzuko Aro. When you leave, leave and allow your successor to act. So when you start perpetrating your position it is no longer in the spirit of the organization.
The way forward is for these “impostors” to declare their incompetence. If they have not been able to meet since their inauguration (two years and five months) it means they have failed. Okpankpo Aro is traditionally supposed to meet every eight days. And for over two years they have not been able to meet, do you expect a soothsayer to tell them they have failed. Aro has told us now that they can exist without that type of Okpankpo. Aro is still being governed. We are taking care of our problems. Their activities have shown that they have failed.
OKPANKPO IS EZE ARO’S OKPANKPO
Okoronkwo Kanu Oji
I said it earlier that it would not work because the ingredients to make it work were not there. The selection was wrong. There are many people, at least up to five of them have come to tell me that if they know they would’nt have attended the first meeting. I told you the problem would be that the people who set it up will be too proud to accept that they made a mistake and would not want to start again to make amendments. And who is losing? It is Vincent Okoro and his kingdred, Okennachi.
Every thing is now rotating to Kanu Nwa Kanu, Eze Ibom Isii. People from Amuvi, Atani and other villages now go to the house of Kanu Nwa Kanu to file cases which was the way it was in the beginning when Akuma Nnubi, the first Eze Aro was reigning .KK has set up his own cabinet and every morning they meet to go and survey land in Atani and other villages and start imposing levies and other things and yet Eze Aro is there, and Umu Okennachi are there watching. They do not want to say, what is happening? Why are we not moving forward?
The way forward is that, in any place all over the world, mistakes are made in political settings. When you make a mistake in a political setting, you repeat it, you cancel it and set up again properly and set it up.
Let me say this, you do not mix up Eze Aro with Nzuko Arochukwu. They are two different things. For instance, to say that in setting up Okpankpo, Nzuko Aro should appoint three people is wrong. Nzuko Aro is elected representatives, generally elected representatives because every member of Nzuko Aro contested election or is assumed to have contested election to be there and so he is a delegate. For him then to start delegating people to the highest meeting in Aro is a new thing in political analysis. This man is elected and gets there and starts delegating people. He has no powers and it is not part of this manifesto when he was contesting election. He did not contest election to delegate some body to go to Okpankpo. He contested election to be member of Nzuko Aro. And Nzuko Aro should be able to check the excesses of Okpankpo because they are the masses and Okpankpo as the monarchy should select members as they like. Note that Okpankpo is called Eze Aro’s Okpankpo, not Eze Aro and Eze Ibom Isii and Eze Ezeagwu’s Okpankpo.
For the first time in history Eze Ibom Isii has been asked to nominate people to Okpankpo, Eze Ezeagwu, nominate people to Okpankpo. All that happened before (some of us were active in Aro affairs when late Mazi Kanu Oji was alive) was that Mazi Kanu Oji would discuss with these people (brother Ezes) privately and say, invite so and so person from their areas to Okpankpo. It is Eze Aro that appoints Okpankpo after he had discussed with the other two ezes. The other two have no right to appoint their own because Okpankpo is not three.
I think they should dissolve the Okpankpo because it is not working. There is no need looking at something that is moribund and say lets see whether it will work. They should summon courage and say this thing has not worked and then Eze Aro, Eze Ezeagwu and Eze Ibom Isii should sit down together without any assistance and decide how to appoint people that will be in Okpankpo. Some of the people previously appointed are qualified but over 75% of them do not qualify.
Okpankpo should be dissolved and re-constituted. That’s my idea. The point is, you have tried this, it didn’t work. And do you know that Okpankpo has affected the Union (Nzuko)?
“The Crux of the matter is “Speaker”;
Byron Irokanulo, President-general, Ezeagwu kindred Union
Fist of all, what was it necessary to reform Okpankpo? Okpankpo is a traditional outfit that has a base, and you can’t reform a traditional outfit. It is not a social outfit, it is a traditional outfit. So, it has not held because, ab-initio, the formation of that Okpankpo was not right. And we are observing it for two years it has not held which means that it is like a ship without a captain, so it is rudderles. My idea will be to go back to status quo again and find Okpankpo. The actual problem with Okpankpo is the fact that they say there is a speaker. There has not been anything in Aro tradition where you say somebody is a speaker. It is not a parliament. It is a traditional thing. But there is something somebody will call a “Spokesman.” He is a different man from the speaker. The spokesman can vary from one person to the other. After an occasion Eze Aro can appoint Mr. A, say what we have said for that occasion. Next occasion it can vary. But when you have a speaker, it is a permanent thing. So by having a speaker, we are trying to Westernize or modernize what actually is not part of our culture.
The speakership position is the crux of the matter. From what I hear as an outsider (I am not a member of Okpankpo) and the composition, because the speaker is questionable so the composition is also questionable.
I am not saying the 36 of them are wrong to be there. I am saying how did they come there? Who nominates the Okpankpo? This is the question. It is not what you do centrally. Each component kindred has a way of nominating people to Okpankpo. And they are numbered and there are pre-qualifications for Okpankpoship. Was it maintained? If it was maintained, why was it necessary to call it reformed Okpankpo? In our history there was a time Okpankpos were not more than 10 persons, but now they are 36.
People did not oppose the exercise because there was a bit of conflict in the administration of Aro. Nzuko Aro is not part of Okpankpo. That is an administrative outfit, a sort of political administrative outfit to take care of the Aro outside. Okpankpo is an in-house thing, but suddenly two of them are merging. And Nzuko Aro wants to be part of Okpankpo. It is not possible.
The president of Nzuko Aro can be part of Okpankpo not Nzuko Aro being part of Okpankpo, but he comes as an observer. He is not a component decisive member of Okpankpo.
Presidents-general of kindred organization are supposed to be members of Okpankpo, as observers. They are not decisive members. They come there with their own kindred chiefs, the real titled chiefs. What they do is to advise them as the meeting is on. They are observatory members. When it comes to voting it is the three Ezes that sit down to talk what happens about Aro. These Ezes will resort to there presidents-general to ask for their inputs, shape the opinion of the Ezes. The Ezes cannot take a decision without the concurrent views of the kindred organization. The Eze Aro –in-Council takes major decisions. They are the Supreme Court of Aro. So the decision the Okpankpo takes is advisory to Eze Aro-in-council.
The way forward, first let us have four nomenclatures right. This same man called “speaker” can also be called “spokesman”. There is nothing wrong in it. Sounding the opinions of stakeholders in Aro, that name “speaker,” they don’t like it. They prefer “spokesman”, and it is not confined to one man. Eze Aro can appoint any member to deliver a particular decision.
Okpankpo is the highest decision-making body and should be there, but incidentally the three, the apex have their problem. They have not sorted it out.
“The position of “Speaker” has always been in existence”
-Okorafor Ohabuiro, Secretary Okpankpo and president-general,
Ibom Isii Kindred Union
The system of Okpankpo meetings is usually the Eze Aro, Eze Ibom Isii and Eze Ezeagwu sit to decide that Okpankpo meeting should be held. Then they notify me before I circulate information to members. So far they have not asked me to summon a meeting.
The trouble with us is that, some of us have one Aro spirit, while some others don’t. It is just those of us who have the spirit of Aro that are worried. Mazi Jombo-ofo, the president-general of Okennachi Kindred is much worried like I am also worried over developments in Aro. Eze Ezeagwu is disagreeing with the empowerment of the presidents-general of the kindred unions which Eze Aro approved. Now that he (Eze Ezeagwu) is not stable on who is his kindred’s P-G, it is not easy for Jombo-ofo and myself to say this is the man we want to deal with in Ezeagwu. Ezeagwu’s problem is that their kindred Eze is not specific on who is their kindred president-general. Mazi Chris Ukpabi was there and we were working with him, but suddenly he (Eze Ezeagwu) told us that it is Mazi Byron Irokanulo. We started working with Byron and later Eze Ezeagwu came back to tell me to send text message to Chris Ukpabi that he (Chris) is still the P-G of Ezeagwu. Of course I told him I would not do that, that he should direct the instruction to his kindred secretary. But we, the P-Gs, including Byron have met on two occasions. But there has not been any progress because the communiqué we forwarded to Eze Aro-in-Council was opposed by Eze Okorafor Uror, Eze Ezeagwu. Its like he is not in agreement with what we are doing. So at a time he even started to cast aspersion that it is Jombo-ofo and Godwin Okafor Ohabuiro that are damaging Aro
When Rev. Joshua Kanu Oji was around and deputizing for Eze Aro, he tried to build up the Eze Aro-in-council to settle their problem, but suddenly he left and everything remained there because Eni (Rev) was trying to encourage Eze Aro to authorize the holding of Okpankpo meeting. There was a time they scheduled a meeting unfortunately that time had not reached when Eze Aro’s health broke down and the next thing that happened was Eni going away. But no body has been acting for Eze Aro.
There has not been any disharmony amongst Okpankpo members for now, but I know people were complaining that they don’t like the nomenclature, “Speaker”, but it doesn’t end up in grumbling outside. There should have been a meeting and it is the meeting that should have decided whether they want “speaker” or “spokesman” or any other thing. So grumbling outside does not help anybody. The solution is not there. That is one. Two, we also see that the population of Okpankpo is too large and there was a way we were thinking along with Eze Aro to trim the size, but unfortunately Okpankpo has not sat to address these issues.
We had a speaker in the old Okpankpo. Mazi E.O. Nkemdirim was the speaker and he was addressed as speaker. That’s why I frown at anybody saying that there had been nothing like speaker. He was addresses as speaker even at the time I met them in 2005. All the documents I inherited from the former secretary bore Speaker for Mazi Nkemdirim and I followed suit. If they don’t want it again, it is now they don’t want it not that it never existed. It has been existing. People who are agitating for the change of name have their reasons. If we had sat and gone into matter, we would have known their individual reasons.
Members of the Eze Aro’s Royal family should pick or appoint some body that should act for Eze Aro until his health improves. That is the only way to make Eze Aro-in-council complete.
MEMBERS OF “REFORMED OKPANKPO”
1. HRM Eze Ogbonnaya Okoro-Eze Aro Chairman
2. HRH Eze Dr Kanu Nwa Kanu-Eze Ibom Isii
3. HRH Eze Okorafor Uror-Eze Ezeagwu
4. Nkemka Jombo-ofo Speaker
5. Ndionyenma Nwankwo
6. Okereke Okpara
7. Chris Okorafor
8. Chike Okoro
9. Dr S.K Nwangoro
10. Iheanyi Oti Kanu
11. Chinedu Oti
12. Monday Okey
13. Goddy Ohabuiro Secretary
14. Eni Paul Kanu
15. Orji Ogbonnaya Orji
16. Chris Ukpabi
17. Emma Nwokoro
18. Kanu Nkangineme
19. Oji Kanu Oji
20. E.O Nkemdirim
21. Isaac Offor - RIP
22. Ernest Nkemakom
23. A.O Torty
24. U.K Udonsi
25. Sam Ohuabunwa
26. Emma Ivi
27. Dave Imoko
28. Alex Ekubo
29. Col Eze
30. Dagogo
31. Oji Umozuruike
32. Okoro Ijomah
33. Linus Okoro
34. Elder Isaac Onoh
35. Mazi Obasi Okoronkwo
36. Mazi Akweke Oji Treasurer
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ARO KINGDOM NATIONAL HONOURS 2011 NOMINEES UGWU ARO
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.
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.
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.
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