This Article Contains The Following:
a. Background
b. Origin
c. Villages
d. Infrastructure 
e. Random
f. Conclusion 

Agu Ukwu is among the towns that made up Anaocha LGA, Anambra State, it shared common boundaries with Nawfia, Enugwu-Ukwu, Nise, Nneogidi Agulu, Amawbia Awka and others. 

Agu-Ukwu is the youngest in Nri clan. There are four major towns that made up defunct Nri Kingdom which the capital was Igbo Ukwu. They are:

a. Enugu-Ukwu
b. Enugu-Agidi
c. Nwaofia
d. Agu-Ukwu

Eri's second son, Menri first settled at Mkpume Onyilenyi (in the present day Enugu-Ukwu) upon realization that there's water body in the present day Agu-Ukwu, he relocated with his first son Ifikuanim who later inherited his settlement.

Menri's children by name (not by town) are:
a. Ifikuanim 
b. Namoke 
c. A daughter. Their descendents begots the towns - Enugu-Ugwu, Enugu-Agidi, Nwaofia and Agu-Ukwu. 

Although, Nri Kingdom influence expanded to more distance places in the present day South Eastern region of Nigeria. Enugu-Ukwu is regarded by most history scholars as the eldest because that was Menri's first settlement. When Menri left Mkpume Onyilenyi, some of his descendents and his only sister remained there while other random migrants joined them. However, Namoke's descendents already settled at present day Agu-Ukwu due to the presence of water before Ifikuanim joined.

The kingdom comprised of six villages by section namely: 

Umu-diana [Ifite Nri or Akamkpisi]
1. Uru-Ofolo (Uru ofo na Alo)
2. Ekwenaika and

Diodo (Namoke)
3. Diodo (Nri-Namoke) and some settlers from Umu-diana (Akamkpisi N' Diodo)
The above are the aborigines (earliest settlers) of the kingdom and also referred to as Ikenga Nri

Agu-Ukwu (Ifikuanim)
4. Agbadana
5. Uruoji 
6. Obeagu.

Umu-diana bagged the name akamkpisi after a protracted battle with Nise invaders who attempted to grab lands. Umu-diana fighters fought barehanded and partially defeated the invaders.

Agu-Ukwu Nri have many infrastructures such as Churches, Hospitals, etc. They are enumerated below:
a. St. Mary's Anglican Church
b. St. Mary's Eucharistic Catholic Church
c. St. Peter's Catholic Church
d. Nri Boys Secondary School [Regean]
e. St. Joseph Agu Ukwu Nri
f. General Hospital Agu Ukwu Nri
g. Odinani Museum Nri
h. Eke Market, etc.

Due to prolonged war over leadership. Worried by this development, some patriotic indigenes of the Agu-Ukwu Nri organised themselves and pulled resources under the leadership of Dr Emma Enemmuo to build a multi-million naira town hall, named Unity Hall.

The Unity Hall practically brought together all the factions; the warring villages and indigenes as they all contributed one way or the other to erect the edifice.

Random & Controversy:
Disputes between Umu-diana and Agu-Ukwu communities have lingered over leadership. In August,2018, a renowned Igbo traditionalist, Dr. Ramas Okoye Asuzu has appealed to warring communities over the selection of a successor to the late Eze Nri, Eze Obidiegwu Onyesoh to be circumspect, writes Gbubemi Covenant
In what could best be described as an elder’s clamour and contribution to peace in Igbo land, Dr Ramas Okoye Asuzu, a revered Igbo traditionalist, has given a concise narrative of the history of the ancient Kingdom of Nri, which he said is in “its truest, unadulterated perspective.”

Speaking at his palace in Uruofolo, Anaocha Local Government Area of Anambra State, Asuzu traced the movement of the ancient kingdom back to the remotest prehistory and made a passionate appeal to the warring Igbo communities to sheathe their swords.

Nri Kingdom” he said, “is universally acclaimed by historians and oral tradition as the ancestral home of the Igbos and the epicenter of Igbo civilisation. It occupies a religious, social and spiritual position regarded as sacred in Igboland. The kingdom is composed of six villages namely Umudiana, Uruofolo (Uru ofo na Alo), Ekwenaika and Diodo (Nrinamoke). These villages are collectively referred to as Ifite Nri or (Akamkpisi na Diodo). They are the aborigines (earliest settlers) of the kingdom and also referred to as Ikenga Nri.

”In 1043 AD, there occurred a wave of migrations into the kingdom through Aguleri via Ugbene. Led by one Menri, these migrants first settled in Mkpume Onyilenyi in Enugu-Ukwu. By negotiations and the grace of the people of Ifite Nri, they finally settled at Agukwu, which was a farmland of the Ifite Nri community. These settlers today constitute the other three villages of Nri Kingdom, namely: Agbadana, Uruoji and Obeagu. They are collectively referred to as Agukwu Nri. Thus the kingdom is structured along a sharp divide namely – Ifite Nri (Akamkpisi na Diodo) and Agukwu Nri (the latter settlers) who are also referred to as Ezi Nri. This structure resulted in the two divides being autonomous, as they lived separately, independent of the other, with own tradition and leadership.”

It was gathered that the storm of division began to gather in 1115AD, when Nrinamoke VII (the traditional head of Ifite Nri (Ikenga Nri) took ill.

”Neglected by his Diodo clan, Nrinamoke VII was prompted to enlist the care of his nephew, Nribuife who graciously took good care of him. In appreciation of his devotion and care, Nrinamoke VII bestowed on Nribuife the right to the kingship stool, which he gladly accepted.  But Nrinamoke VII in his wisdom went further to compel Nribuife to swear on the Ofo na Alo (the symbol of authority) that the kingship which he was bestowing on him never departs from his (Nrinamoke) palace.

The Adamas (kingmakers from Umudiana) coroneted Nribuife at Ekeagu in Ifite Nri, where he established his temple (Obu Nribuife). After his coronation, however, Nribuife relocated to Agukwu quarter of Nri, taking with him the Ofo na Alo. By this singular action, the kingdom was inadvertently unified as the Ofo na Alo of the two separate communities have become unified.

Thus it was Nribuife who amalgamated the two autonomous communities of Ifite and Ezi Nri as a unified entity collectively known today as Nri. After the death of Nribuife and with the Ofo na Alo now residing in Agukwu, they (Agukwu section) of the kingdom took advantage of the situation that has now played into their hands to hatch an unwholesome conspiracy.

Through intrigues, subterfuge and calculated distortion of historical facts, they conspired to introduce a rotational kingship system, using the blood lineage of Nribuife to technically restrict the rotation exclusively amongst the three migrant villages of Uruoji, Agbadana and Obeagu, contrary to the sworn injunction by Nrinamoke VII that the kingship should not depart from the Umunri clan. In this way, they arrogated to themselves a stranglehold on the traditional stool of Nri Kingdom.

According to the scholar, this breach by the people of Agukwu Nri sowed the seed of discord and division between Ifite (Ikenga) Nri (the aborigines) and Ezi (Agukwu) Nri (the migrants) which has now lasted for all of 903 years.

He continued: “This situation was made worse by the Mbadinuju administration, which ignorantly took sides in the matter by giving Certificate of Recognition to Obidiegwu Onyeso from the Agukwu section and by this singular act, compounded the whole issue of succession almost beyond redemption.

”These rumblings of division and imminent implosion in the kingdom came to a crisis point in 1927. The recurrent succession issues came to a head after Obalike from Uruoji village, who was crowned king in 1887 died in 1927. After the death of Obalike, it was equitably the turn of Agbadana village to produce a successor. But one Okpoko usurped this right and was vehemently challenged by Tabansi Udene.

The situation degenerated to a point that produced a crack in the ranks of the Adama (kingmakers), prompting them to crown both contenders. With two kings on the saddle, the kingdom watched as both tried to undo each other even through fetish means. The situation continued until 1935 when Okpoko died mysteriously and Tabansi became the unchallenged Eze Nri in 1937. Tabansi refused to be persuaded to settle the issue of succession during his lifetime and after his death in 1979, the issue reared its ugly head in very dangerous dimensions.

As a contingency measure, the kingdom unanimously endorsed Tabansi’s son to ascend his father’s throne in the capacity of a Regent for seven years to allow time for the order of succession to be decisively settled. But after seven years and with no solution in sight, the Agukwu Community took late Obidiegwu Onyesoh to Aguleri to be coroneted as Eze Nri, contrary to the tradition of Nri Kingdom and without the consent of the Adama (Kingmakers).

But the move was vehemently resisted by the kingdom. With a new President General, Oba Kelvin Obaegbunam, who promised to reconcile all factions in the kingdom now in the saddle, it is the popular wish that, in the overriding interest of the ancient Kingdom, Uruofolo community should be the next village to produce a successor to the throne in all considerations.

As a proportional response, the Ifite Nri community also coroneted their own Eze Nri P.C Ogbumuo as Nrinamoke VIII. He was coroneted by the Adama and the Ifite Nri community who proclaimed themselves as Ikenga Nri with an autonomous status which they have thereafter sought to legitimatise in the court. The matter is now at the Supreme Court level.

”Now, in his capacity as the father of the kingdom, apex title holder and custodian of the kingdom’s values, Asuzu sought a way out for his people.

It is a matter of great regret that the historical significance of Nri is becoming extinct as a result of the recurrent bickering going on in the ancient kingdom. The kingdom is in tatters as a result of a deluge of succession issues that has torn the kingdom apart. It is sad that some illustrious sons of the kingdom are fanning the embers of this division in rather very partisan ways.

”But the Igbos says that an elder cannot be at home while a she goat gives birth in its tethers. I therefore deem it as my patriotic duty to the kingdom as a worthy son of Nri and the holder of the apex chieftaincy title in the kingdom (Ezeoba Akajiofor Ndigbo Gburugburu), to advice that we resolve the issues tearing us apart in more inspiring and mature ways by showing some form of accommodation for one another and to approach the issue of succession with a sense of equity, justice and good conscience.

We owe the Igbo race a duty of care as role models in the affairs of Igboland. Setting an undignified precedent will amount to a betrayal of confidence reposed on the ancient kingdom by the Igbos.”

Asserting that no amount of litigation or hate speech can decisively resolve this matter, Asuzu said this generation has in their hands the power to cancel out differences by doing the equitable thing that will guarantee a sense of belonging to all Nri sons and daughters.

In his conclusion, Asuzu said, “For a long time we have stood the truth on its head. For once let us be true to ourselves in name and in fact. Let’s talk peace, not war. Let’s avert this doomsday situation that has the potential of unleashing a devastating catastrophe on the kingdom. We owe posterity and our cherished kingdom a breath of fresh air.”

Asuzu also stressed that succession to the throne is not predicated on educational attainment or mediocrity.

Most wise counsels are not from educated men or women. For one thing, a traditional leader should be a man of wisdom, versed in the traditions of his people and must have public appeal. It is not entrusted on people of doubtful genealogies, unstable broken homes and failed marriages.”


We've seen how Ifikuanim of Menri founded Agu-Ukwu in Nri clan, although his brother already settled there because of presence of water body.

Agu-Ukwu Nri is composed of six villages divided into three sections - Umu-diana, Diodo and Agu-Ukwu