This Article Contains The Following:
1. Background
2. Location
3. Origin
4. Migration
5. The Coinage "Obosi"
6. Ofu Oboshi in Alor
7. Adike's Family
8. Wife of Adike Ogu, Akwaugo
9. England Delegation to Obosi
10. Adike children Seniority
11. Umuru War
12. Eze Messa II death and Umuru war (Version 2)
13. Post Umuru War
14. Villages in Obosi
15. Oboshi Descendants Across Communities
16. Settlers In Obosi From Other Communities
17. Traditional Nicknames For Kindreds
18. Igwe Israel Eloebo Iweka
19. Eze Ogalagidi
20. Ito Ogbo Obosi
21. Odunke
22. Odunke to Ito-Ogbo
23. Ito-Ogbo and Merriment
24. Structure of Igwe in Council of Obosi kingdom
25. Traditional Marriage in Obosi Kingdom
26. Election of a new Eze Obosi
27. Infrastructures
28. Conclusion
Background
Every town in South Eastern Nigeria has it's historical background. The major challenge of penning those histories was that it's an oral narration which sometimes distorted, lack concrete facts and figures and also writing of our history started too late.
There was nothing like modern record keeping neither do we have formal education in Igbo land during the days of our ancestors, there was nothing like books, pen, etc which is instrumental in preservation of histories then in Igbo land. Some of the histories was written and archived by our colonial masters.
Traditional Nicknames:
1. Obosi Ala Ukwa: (Land of Breadfruit).
2. Obosi Ebo Itenani:- The Sons of Adike Ogu had 9 boys, the progenitors of Obosi ebo itenani (the nine villages).
Location:
Obosi town is among the towns which made up Idemili North Local Government Area of Anambra State, located in Southeastern Nigeria. It shares common boundary with Nkpor, Oba, Onitsha, etc.
Origin (16th. Century).
Adikes’s father decided that all his offsprings were old enough to get married. Five brothers - Alojum, Agbua Diji, Nwafor, Ideani and Adike Ogu decided to make adventurous migration, they left Nri Kingdom which is their traditional/original abode and headed south and settled in the present location, Alojum (now in Anambra state). Adike has 8 brothers but only 5 (Alojum, Ogbua Diji, Nwafor, Ideani and Adike Ogu) left together.
1. Alojum (renowned Nri priest), the eldest founded Alojum Town (Corrupted; to Alor town by colonial masters)
2. Ogbua Diji (well known farmer), the second had two wives and begat 7 sons namely;
a. Ifite (now called Ezieke)
b. Ojor
c. Ire
d. Chemu (Umuchem village)
e. Oto (a kindred in Ire village)
(All under Ojoto Obo -Uno)
a. Enugo
b. Abo (Ndiabo)
c. Ezema (Umuezema village).
(All under Ojoto Obo Ofia)
READ: History of Ojoto Town
3. Nwafor (hunts with younger brother, Adike) migrated across the River Niger and joined other settlers in the present day Ibuzo.
4. Ideani didn't migrate, he stayed with his elder brother, Alojum. In 1970, Ideani village opt to become an independent town citing marginalization by Alor.
5. Adike (Nri Priest & renowned hunter), the youngest founded Oboshi town (corrupted; to Obosi Town)
Ogbua Diji, Nwafor, Ideani & Adike Ogu: Sojourn in Alojum's Abode and Migration:
Agbua Diji and Adike Ogu dwelled together in their elder brother's abode (present day Alor) for sometime before moving to (present day Ojoto). Adike being a great hunter made adventurous hunting movement.
Nwafor the brother of Adike decided to move with Adike, since both are great hunters. A hunting expedition took Adike to the present Obosi which was a thick forest. Adike was amazed by the plenty of hunting adventure in the area that he decided to settle there particularly in the present day Adike Market. He went to Ojoto and brought his wife (Akwugo) with him back to Obosi town.
His brother Nwafor decided to cross the Niger to settled at the present day Ibuzo. Nwafor joined other migrants who already settled in Ibuzo (Igbo Bi N' Uzo) located in the present day Delta State.
Coinage of the name "Obosi":
Adike's efforts to build a mud house fail severally whenever the mud dried up which made Adike to easily say in Vernacular that, "Ania Na Ebosisi Ebosi" or after each attempt the mud collapse due to lack of cohesion, he said that, "Obosisia". Adike called his new found home "Oboshishia" or Obosisia (meaning land with mud or sand that falls apart or erosion prone area). The name was later corrupted by colonial masters as Obosi.
Adike related the matter he encountered in trying to build a hut there at the place to his brother, Ogbua Diji who followed him to the place to appease the gods of the land through a ritual termed "Igboba Ani" before they succeeded in building a hut without it collapsing again.
Source: Records harboured by Okpala, Ezeani and Okpo who were direct sons of Oba who was the first son of Adike.
Ofu Oboshi in Alor:
The area from where the Obosi migrated from is still there unoccupied in Alor. Also the recoil movement mentioned is never discredited in history. The Umuoshi Alor and Umunweshi in Obosi to this day showed evidence of blood brotherhood. Notable is in Eshi eri Eyi or Ewi commonly known among them.
Adike's Family:
Adike and his wife had two sons namely;
a. Oba (first son) and
b. Okodu (the second son).
Oba married and had a Son who married and had three sons namely;
a. Okpala (first son)
b. Ezeana (second son) and
c. Okpo (third son).
Okodu, Adike’s second son, married and had three sons namely;
a. Nnebo (first son)
b. Uru (second son) and
c. Owulebe (third son).
Nnebo married and had two sons namely;
a. Ota (first son) and
b. Ire (second son).
Uru married and had one son called;
a. Umuru.
Owulebe married and had three sons namely;
a. Mmakwum (first son)
b. Uruowulu (second son) and
c. Ugamuma (third son).
Therefore, Adike had two sons, four grandchildren and nine great grandchildren. Adike’s nine great grandchildren form the then Obosi town and were referred to as Obosi Ebo Itenani.
Seniority:
Adike’ great grandchildren in order of seniority by birth are:
a. Okpala
b. Ezeana
c. Okpo
d. Ota
e. Mmakwum
f. Umuru
g. Uruowulu
h. Ugamuma
i. Ire
Wife of Adike Ogu, Akwaugo:
After the death of Adike and his wife, Akwaugo, the founding parents of Obosi, first daughter of Adike and Akwaugo by surname Udu was the first Ada Obosi.
Then Mgbogoye took over as the Isi Ada. Inu took over from Mbgogoye, the lineage continued until IIlokwe, the mother of Philip Ockokwu, Nwanyi Oye Nwokoye who was married to Unuokwasala took over until her death. Ifeoma Osajindu became Isi-Ada till 2002 when she died.
It is a recorded tradition that sometimes in April of every year the whole Obosi women will pay homage to Isi-Ada at the Adike Square the present day Afor Adike where the traditional home of Adike and Akwaugo was built.
England Delegation to Obosi:
When the English people later came through River Niger. They visited the Obosi in Counsel and they were amazed to how the town operates. They sent message to the Queen who asked them not to live until they get all information about how the town councils are formed and what type of job they do.They took the message to the Queen and she sent another envoy to consult with an artist who will sketch the heirachy of the chiefs and and section of the chiefs that settled disputes. It is not out of place to say that Obosi was arrayed in what projected to today’s democracy.
Umuru War:
King of Obosi kingdom then called Igwe Mesa II, a descendant of Ukpo Ezeani was killed by a farmer who was a descendant of Umuru. Ezeani and Umuru were among the great grand children of Adike Ogu.
Igwe Messa II (Ezeani) who was the traditional holder of Ofor-Ana Obosi was very powerful and his brother (a farmer and descendant of Umuru) was very envious of the way he was venerated by the entire Obosi people. He was the one that consulted the oracles and decided when farmers would plant, he was the custodian of calendar of any festivity, he was the one that putifies the land when an Obosi indigene commits abomination or sacrilege, such as committing suicide, incest or any act Obosi people call “Aru” (abomination).
He is not supposed to see any deceased person on Eke day and he is not supposed to leave his home without making some offerings to the gods. The Igwe Mesa II (Ezeani) has his own warriors around him all the time and these warriors go about the town to collect the best harvest from the farmer for Igwe Mesa II (ezeani), collect fattened cows, goats and sheep.
Then it was a common practice to visit him. On the eventful day, one of the sons of this particular village of Umuru who was a farmer decided to bring his homage to Igwe Mesa II (of Ezeani), and he picked the yams eaten by bettles and place in the front door of the Igwe’s House. The warriors went to the man (Umuru descendant) and asked him to come and have a chat with Igwe Mesa II (Ezeani) and he refused. The man told them to tell the Ezeani to come to his house at least to see where I (his brother) live and at that point he will provide him with more than the good yams. These warriors were considering whether to carry the man to Igwe Mesa II but they reached consensus to go and talk to Igwe.
Due to this development, Igwe Mesa II was full of rage and left his house without performing his usual traditional sacrifice before leaving home. He left with anger to see and punish the Umuru descendant following his disrespectful behavior.
As soon as Igwe left, the Umuru son already sharpened its spear and climbed Ube (pear) tree. As soon as Igwe Mesa II pushed the door open, the Umuru son fired and the spear went right into his chest and killed Igwe Mesa II instantly.
Also Igwe Mesa II men were killed and Obosi people especially Ire village warriors decided to wipe out the entire Umuru vilage. They killed a lot and the others escaped to and founded Umuru Ukpo, some escaped to found Umuru Okija, others settled in Oraifite, etc. Most of the Little wood were Umuru vilage used to be is now owned by Ire village.
Eze Messa II death and Umuru war (Version 2):
Another oral narration noted another version of what transpired between Eze Messa II and Umuru farmer. Igwe Messa II decreed that during first harvest, all the yams in the head of the barn (isimkpa) of every Obosi farmer will be offered to the King. Farmers put their best harvests in the head of the barn hence the king would get the best of the yams. One Umuru farmer put his best yams in the tails of the ban (odumkpa) and his lesser yams in the head of the barn. The king noticed the change and ordered his men to get the best yams from the tail of the barn. The Umuru farmer protested the King’s conduct of taking yams from odumkpa rather than from the isimkpa. In his anger, the Umuru farmer killed the King. The other great grandchildren were enraged and subsequently engaged Umuru in a protracted war to avenge the murder of the King. Four out of the nine great grandchildren died in the Umuru war. Those that died are Okpala, Ezeana, Okpo and Umuru. The surviving five great grandchildren namely Ota, Ire, Mmakwum, Uruowulu and Ugamuma formed the five villages that made up Obosi town presently. Descendants of Umuru were exiled because of the abomination their brother committed by killing a King. When Umuru descendants left Obosi, their properties were taken as spoils of war and their land shared among the surviving great grandchildren of Adike and their descendants. Umuru land is currently known as Little Wood Estate in Obosi.
Post Umuru War:
During and after the Umuru war, some descendants of Umuru and other people of Obosi permanently left the settlement over fear of being killed. Some went back to Alor town, some to Umuru Ukpo, some migrated to Oraifite town, some to Okija founding Umuru Okija, some migrated to Oba town while others vacated their settlement and join Okpala, Ezeana and Okpo descendants to form one extended family with four sub family instead of three they were before,
After the war, the survival of Ebo-Itenani settlement;
a. Ota
b. Mmakwum
c. Uruowulu
d. Ugamuma
e. Ire
Also some of these survival sons of Umuru descendants who left their settlements still leave in Obosi in Umuota and in Uruowulu village. After the Umuru war, Okpala, Ezeana, Okpo and some of the remaining descendants of Umuru, join Ota descendants to form one Village, which in vernacular called Ebo-Mbaise or the village we called Umuota Village.
This made Obosi Kingdom to have five Villages or settlements where the great grand children of Adike settle, apart from their farm lands, hunting areas and fishing areas they acquired through all these activities and through conquest of wars:
Villages in Obosi:
There are five villages that made up Obosi town. In order of seniority are:
a. Umuota
b. Mmakwum
c. Uruowulu,
d. Ugamuma
e. Ire
NB:- Ire village engulfed some Umuru descendants who were displaced from their settlement because of the Umuru-Obosi war that pursue them out of their settlement which is the area that harboured Littlewood estate, Metallurgical Training Institute, Community secondary school, electrical market, etc collectively called:
Oboshi Descendants Across Communities:
1. Oraifite: Some migrants from Obosi also settled permanently in Oraifite town in Ekwusigo LGA, Anambra state.
2. Arochukwu: same in Arochukwu, some migrants from Obosi also settled permanently in Arochukwu, Arochukwu LGA, Abia state.
3. Ibusa: Recall that Nwafor, one of the brothers of Adike Ogu was among the founders of Ibuzo. In a similar historic development, during Umuru war in Obosi, some Umuru descendants migrated to Ibuzo town and became the Umueke Kindred.
Ibuzo town also has Nwaoboshi family which is our equivalent of Nwobosi family in Obosi town located in Idemili North Local Government Area of Anambra State. Moreover, there is stream in Ibuzo called Oboshi stream. Ibuzo town is located in Oshimili North LGA, Delta State.
4. Briggs family in Abonnema (Abonne-Ama) town under Akuku-Toru Local Government Area of Rivers State in Nigeria; some migrants from Obosi before Umuru war migrated to Abonnema particularly in Briggs family. They are Kalabari tribe. The kalabari people bear European names (Briggs, Horsfall, Jack, Harry, West, Braide etc) due to their inter- racial relations with their slave masters. Recall that Kalabari, Opobo and Bonny were the first to trade with the whites in Rivers state alongside Okrika and Andoni. Many of them do have light skin due to European mixtures.
5. Alor: during Umuru-Obosi war, some Obosi people migrated back to Alor particularly in Uru-ezeani village in Alor due to fear of being killed.
6. Ojoto: some Obosi people migrated and settled in Ojoto during Umuru-Obosi devastating war which displaced almost 50 percentage people of Obosi.
7. Umuchu: some Obosi people migrated and settled in Umuchu during Umuru-Obosi devastating war which displaced almost 50 percent occupiers of Umuru and nearby settlements in Obosi.
8. Umuhu Okabia: before Umuru war some Obosi people migrated and settled in Umuhu Okabia town located in in Orsu local government of Imo state.
9. Ukpor: some migrants from Obosi settled permanently in Ukpor, Nnewi south local government area of Anambra State.
10. Umuru village in Okija: Handful of refuges from Umuru during the historic Umuru war migrated and carved out a settlement in Okija and became Umuru village in Okija town.
11. Obosima: some Obosi people migrated and settled in Imo State and became Obosima town located in Owerri West, Imo State, Nigeria.
12. Umuaonaje: during migratory journey to present day Ibuzo, some from Ugamuma led by Anaeje stopped along the way and became Umu-anaeje (corrupted: Umuaonaje) kindred in Asaba town, located in Oshimili South LGA, Delta State.
13. Nri: Umunri also has some Obosi settlers that live with them.
14. Uruagu: The mercenaries who were contracted by other Nnewi village to defend their villages against Otolo Nnewi’s encroachments and constant destruction of thee villages agreed to give the land Uruagu to the Obosi mercenaries if they help them defeat Otolo. The Obosi mercenaries succeeded in their mission
and even in those days women cherished strong men, men of valor and warriors.
These women were given to these Obosi warriors and they decided to settle there and raise their families. They became Ichi village that was founded by Obosi mercenaries after defeating Otolo Nnewi and moved them close to Amaechi.
15. Obosi in Omoku Rivers state: Obosi community in Omuoku town in Ogba clan, Ogba/Ndoni/Egbema LGA of Rivers State are migrants from Obosi Anambra state.
NB:- Some of these descendants across these communities usually pay homage to Obosi kingdom during the Obiora/Iwa Ji festival in Obosi.
Furthermore, Thomas Dexter Jakes, an American non-denominational Christian evangelical pastor, motivational speaker, author, writer and film producer.
Jakes analyzed DNA, Y chromosome showed that he is descended from the Igbo ethnic people in Nigeria. According to his family lineage history, it was suggested that he is also descended from them through his grandmother who hails from Obosi town.
Settlers In Obosi From Other Communities:
Some People from some other towns migrated and settled with these great grand sons of Adike in their respective settlements or villages, migrants from towns like:
a. Umunri: Umuezeanyaga family migrated from Umunri (not direct descendant of Adike).
b. Umudioka: Umunnaju family in Uru-owulu migrated from Umudioka in Dunukofia. Umunnaji kindred in Uru-owulu with some of their brothers that migrated and settled permanently with Umunweshi kindred in Ugammuma village obosi kingdom.
They migrated from Umudioka Dunukofia. This is envisaged from the fact that they are professionally known with facial scarification ("igbu-ichi") which is mainly the professional work, Umudioka people are generally known with, in igbo land.
When Nnaji and his brothers (now Umunnaji kindred) kindred arrived Oboshi, they met Ezeanyaga who have earlier settled in Obosi with Adike, the founder of Obosi kingdom, and these People came to Obosi with their Profession - Igbu-Ichi, and that is why they are the People that perform this Igbu-Ichi perfectly in Obosi kingdom.
In the olden days their men must perform the ceremony of "Ilu-Agwu" before marriage and their women with female folk family greeting name Nweshi "Na Alu-Agwu" before going to their husband place, they also perform local operations called "Ihu-Akpu" in the stomach or at the back, without any blood stain.
Traditionally, they don't eat a species of Rabbit called in Obosi dialect "Eyi" and do not eat with the pot used to cook Eyi before 28 days called "Izu Isa" using Obosi market days calendar numbering, otherwise there will be rashes in the mouth of the person that used it before Izu Isa.
These Umunnaji family kindred do not eat that type of Rabbit called Eyi because in the olden days they can Transform themselves to the animal through what Obosi People called "Ishi-Eyi" they do that especially when they want to collect any document that is hidden, even hidden inside a hole.
They can also transform to an Elephant which Obosi People called "Enyi" whenever they want to fight, and once that transformed Elephant goes out to fight, somebody must die. Some of these Umunnaji brothers also settled in Ugamuma village and integrated into one family kindred known as Umunweshi Family Kindred with their Female folk family greeting names also as Nweshi.
These Umunweshi Kindred in Ugamuma still have relationship with their brothers in Umunnaji Family kindred in Uruowulu village Obosi, since both of them performed this Igbu-Ichi.
Umunnaji family kindred in Uruowulu are called Umuokpala Agigalaenyi, and they have two sub families namely:
1. Umuekweatu sub-Family
2. Umuodunkemelu sub-Family
Also these sub families also have Sub-sub Families as follows ;
Sub-sub Families in Umuekweatu are:
a. Umunwobosi b. Umunwora c. Umuademe
And Sub-sub Families in Umuodunkemelu are
a. Umuogbogu b. Umunwankwo
c. Umunmoghalu d. Umunwagbolu
e. Umunwenem
While their brothers that integrated and settled with Umunweshi Family kindred in Ugamuma have their own sub families as ;
1. Umutumacha, 2. Umuodogwu 3. Umuonie. 4. Umuegbe, 5. Umuikwebem
They also have Sub-sub families as follows:
1. For Umutumacha Sub-sub families are:
a. Umuikenegbo, b. Umuumeora
2. For Umuodogwu Sub-sub families are:
a. Umuifeka, b. Umuanuora, c. Umuejiofor,
d. Umuodogwu
3. For Umuonie Sub-sub Families are:
a. Umuchinma, b. Umuonwuemenam,
c. Umuonyenweobi, d. Umuamaechina,
4. For Umuegbe Sub-sub Families are:
a. Umunsekaukwu, b. Umuobo
c. Umuanyajugo, d. Umuanemeaku,
e. Umumgbughe
5. For Umuikwebem Sub-sub Families are:
a. Umuaghonu, b. Umuobika, c. Umuochu,
d. Umuanadinma.
Also Read: History of Umudioka Clan
c. Ukwala: some migrants from Ukwalla town in Anambra West migrated and settled in hilly area (around the MicroFinance Bank, before Ukwu-Udala) in Obosi.
d. Oraeri
e. Nibo
f. Umunnam
g. Ohita
h. Ojoto
i. Onitsha (Umuezechime): The two factions of Benin kingship started a war of which the two families went out killing each other, The king to be was driven out of Benin and on their reaching Obosi, then Obosi warriors were invited of which they fought and stopped the Oba’s war men. The king at the time, decided that they will be safer in the village these war men came from. The Obosi people welcomed them with open hands and they were assimilated into Obosi.
The Onitsha people are not famers and for one to survive in the environment then one must be a strong farmer or a hunter. The
Onitsha people have advantage because quite few of them have guns and gun
powder left over from their war with Oba of Benin.
They were good hunters but had no land to farm. Some families worked in the farm land of Obosi people especially putting the stick on the ground for the yam tendril to curl. This assimilation came with a lot of problems, from getting drunk while Obosi people are working. They did not hesitate to kill quite few Obosi people when there
was a brawl.
j. Oba
k. Igala land migrants
In all these five settlements or five villages that made up of Obosi Kingdom after the Umuru War, there are some other areas acquired through conquest and wars which the descendants of the five settlements and villages used as their Farm lands, Hunting areas and fishing areas, such areas are now called Obosi urban towns which includes: Otu-Obosi, Ofesi Asaba, Enekwasumpu, Odume, Awada, Okpoko, Odookpe, Akiliozizi, Ugbulo, Anata-anaba, Ufesi, Ogbodogbo, Nkpikpa, and some other areas around Atani, Oze, umuoji, Ojoto, Ogidi etc.
l. Umunnakwa: they're also addressed as Nnakwa uzu
m. Nibo Awka:
n.
Traditional Nicknames For Kindreds:
Different Family Kindred names, with their sub-family and sub-sub family together with special traditional title address to female as found in each settlement or Villages that made up of Obosi Kingdom were as follows:
1. Umuota village:
a. Umuokpo na Ezeana:
Anamulonye
b. Umuezeagu:
Abadagu
c. Umuokwasala:
Abadagu
d. Umuezechima:
Onowu
2. Ire village
a. Umuudezuga:
Ationu
b. Umuezee:
Nwalor
c. Umuudejilo:
Onwelego
d. Umunnakwa:
Akpaka
3. Mmakwum village:
a. Umuomesilike na Olimuo:
Ojiazu
b. Umuofor:
Ojiazu
c. Umunwilebo:
Ojiazu
d. Umuanumelum:
Ojiazu
4. Uruowulu village
a. Umuezeanyaga:
Okenwafor
b. Umunnagbe:
Olimma
c. Umunnaju:
Nweshi
d. Umuuruosuowa:
Okenwafor
e. Umueziora:
Okenwafor
5. Ugamuma village
a. Umunweshi:
Nweshi
b. Umuezechiamalu:
Akudenu
c. Umudualor:
Asilugo
d. Umuogbo:
Akudenu
Igwe Israel Eloebo Iweka
Igwe Israel Eloebo Iweka was one of Nigeria's early Civil Engineers who built the massive Iweka Road, Onitsha in 1924. Born 1879, passed 1934.
Eze Iweka and the father of Nnamdi Azikiwe are the first two people who built the earliest houses with corrugated iron sheet in 1919.
Iweka also wrote the first history of the Igbo people in Igbo Language and translated it into English himself in 1922.
He was conferred the king (Eze) of Obosi in 1932. But today kings in Obosi are being referred as Igwe. This is one of indication that original name for king in Igbo is Eze. As we also know that Nri that had their king around 16th century called their king Eze.
Eze Iweka eldest son, Isaac Iweka (1911-1996) was the first Igbo to have a degree in Civil Engineering from the Imperial College, London in 1939.
Eze Ogalagidi
Eze Ogalagidi, Igwe Chilie Eze Ogba egbe na Eke. HRH Igwe J.M Kodilinye - Eze Obosi 1915 - 1950 (35 years on the throne). Till date no King of Obosi has reign for that much years. Actualy it was supposed to be 45 years. From 1906 to 1915 him and Eze Iweka I , had a dispute over whom becomes the king. The despute lasted till 1915 when he took the title of Eze Onyeolu, when Igwe iweka 1 died. The warrant certificate from the British with date 1906 is still available. He was a chief custom officer for the British, before he ascended the throne.
Ito Ogbo Obosi:
Every three years Obosi town will celebrate birthday for all Obosi people who are between ages 80 through 82 years old. These Octogenarians are celebrated for their longevity. Their families, villages and the entire town gather to celebrate with the Octogenarians. The King of Obosi issues a certificate of merit to each Octogenarian. After the ceremony each male Octogenarian will be given a red cap (hat) and bestowed the title of Ogbueshi. The female Octogenarians would be given red cap, red scarf and bestowed the title of Ogbueshi Nwanyi. The Octogenarians who are Christians will go to church after the celebration to thank God for long life and good health. The Non-Christians would go to Eke Market to pay homage to the Eke deity.
Odunke:
Though in the olden days it was celebrated as "Odunke " and it was done in every seven (7) years covering People that are from 80yrs to 85yrs from two registered age grade groups, with the senior age grade carrying along their immediate junior age grade group for the Odunke celebrations.
Then it was a mass birthday celebration of our octogenarian Traditionalist, who belief in the Tradition and culture of our Pagan ancestors. History had it that the first registered age grade in Obosi Kingdom that celebrated this longevity at ripe age of 80yrs and above is Ogbo Ogbuwa Ogige age grade covering people born in 1855 to 1857 and the celebration was called Odunke then, which one source of Obosi History interpreted as "Odiro Nkenke" meaning that, It is not easy to attain that octogenarian age.
It was on record that this octogenarian age grade gathered themselves together on one first Eke market day of the year, after they have all attained that octogenarian age of 80 to 85 years in Iba Adike at Mmakwum Obosi and kill a native cow (Efi Igbo) and share the meat among themselves with some other meals and drinks that goes as merriment.
After which they fired gun shots to announce themselves as "Ogbueshi tolu ogbo" and they choose Red Cap to be wearing as a symbol of distinction from those that have not reach the ripe age of 80yrs and above, The shooting of the gun and the symbol of Red cap they choose to wear is also to announce to the world that they have transcended life by seeing through it, the thrills, agonies, successes, failures, ups & downs and many other experiences life gave and still they had overcome them all to reach that ripe age.
The cow they slaughter signifies that they have made a remarkable achievement in life, and because no one can finish the meat of a whole cow alone, the meat of the cow slaughtered for the celebration should be generously shared with others as charity, to merry and to celebrate with them.
After that the subsequent age grade group members that attained that ripe age of 80 to 85yrs contributed money on village basis to buy one native cow (Efi Igbo) per village in Obosi Kingdom and take it to Eke Obosi market square on an Eke day in the evening for homage to Eke deity, these cows are dressed with cloths, ribbons and beads.
At the Eke market square, kola nuts, food items, money are distributed freely among those that join them in the celebration and merriments with songs and dances in display, After which the cows were slaughtered and share to all members and some of the meat was sent to Eze na Ndi Ichie in Obosi Kingdom, also at Eke market square, individual celebrants also fired gun shots to announce to the world that they are Ogbo tolu ogbo in Obosi Kingdom with their Red caps in place.
During this Odunke ceremony which we later called " Ito-Ogbo " the women octogenarians of their age grade are not involved officially, though they silently participated, after the Odunke ceremony, the men are called " Ogbueshi " and their female counterpart are called Nwanyi Nokwudo eshi.
Later in Obosi kingdom some rich individual decided to buy their own individual cows which they slaughter at home for the celebration and merriments and also buy the one they will decorate to Eke Obosi market square for homage, but as years progresses, there was need to make the ceremony a mass birthday event for all members of the octogenarian age grade, not only for the tradionalist who belief in our ancestors Pagan belief, But also for christians among them, who also reason about the celebration as Biblically motivated and worth it, from Psalm 90:10, where the Psalmist inferred that the days of Man is Seventy (70) and only by grace does he get to Eighty (80) years.
With this biblical gracious approval of Obosi Ito-Ogbo at 80yrs, it also proof to Obosi Christians that God is in support of it, and they see Obosi Kingdom as, "God's Own Land", even with the culture of Ibi-Oma in Obosi Kingdom which signifies Love, Forget and Forgive as Settled and sealed with Ibi-Oma for Peace to reign, that has been in practice and display from inception of Obosi kingdom as another proof of Obosi Kingdom responding to Christ Will as stated in Hebrew 12:14 " TO FOLLOW PEACE WITH ALL MEN, which Ibi-Oma takes care of, as another proof of Obosi been God's Own Land, even as God loves a cheerful lover that easily forgive and forget dispute and move on with love as Obosi People display Ibi-Oma with cheerfulness in love and in settlement of matters.
Also in tracing the common saying in Obosi that, "Ire afulu ebunu ram ma fa ama nni Dike "which is biblically linked to the Ram God sent to Abraham for sacrifice in place of his son Isaac who is his Hero as the only son in a Place Abraham called Jehovah Jireh Genesis 22:10-14, which can be translated as Jehovah ji ndi Ire, and that is why Ndi ire Obosi need that same Ram as a sacrifice before they bury their Hero, is another proof that Obosi Kingdom is God's Own Land that hates ungodly things and lifestyles from inceptions unlike most Igbo towns and villages that practice Osu (outcast), Oru (slave) and kill twins which never reflect in any Obosi History, that is why history have it that after christian Missionaries arrived Onitsha in 1856, The gospel did not spread much to other Igbo land until it came to Obosi in 1882, God's Own Land, that quickly accept it, as it preaches much on LOVE, FORGIVE which have been in practice in Obosi from inception and Obosi early converts immediately spread the gospel themselves to other part of Igbo land and beyond.
And all these accounts confirm Obosi Kingdom as the first Igbo town in the East of Niger, as one of the cradle of Igbo civilization where records of Ages of individuals are properly kept unlike most towns that uses events to exaggerate when One is born, and Obosi kingdom as the first Town in Nigeria, Africa or even in the world that celebrate longevity in a grand style, a town that produced the first Igbo Engineer, HRH Igwe Iweka , The first Igbo Medical Doctor, Prof. Herbeth Kodilinye who later become the Vice Chancellor of University of Nigeria immediately after the civil war in Nigeria, the town that produces the first African man as Common Wealth of Nations secretary General, Dr. Emeka Anyaoku Adazie Obosi with this and many more facts about Obosi kingdom you shall know that Obosi People have seen light of intelligent and wisdom from the olden days or that Obosi People.
"fulu uzo gboo".
Odunke to Ito-Ogbo
With Christian octogenarians joining their Traditionalist octogenarians age grade to celebrate this longevity in a grand style, the name was changed from Odunke to Ito-Ogbo, now involving all members of the registered octogenarian age grade irrespective of their religious belief and sex making it to involve both male and female registered octogenarian age grade member later, With all the fetish ceremonies restricted to the traditionalist that belief in our ancestors Pagan belief usually done on Eke market square, which we called "Ipu Eke".
While Christians were to celebrate according to their religious belief without interference, so as Pagans go to Eke Obosi market square on Eke day that falls on Sunday to pay homage to the Eke Deity with their decorated cows, Christians among them will also go to their respective churches to offer Thanksgiving to their God, and no more offering of local cows on village basis to Eke shrine, rather one native cow will be taken to the Eke Deity on behalf of the age grade for homage, and other individual Pagans will then go with their individual decorated cows to Eke deity for homage.
As the years of this Ito-Ogbo progresses women among them who silently participated in Ito-Ogbo before, as Nwanyi Nokwudo Eshi was later allowed to participate fully to also kill cows and take decorated cows to Eke by the traditionalist among them making People to start addressing them with the name
"Ogbueshi Nwanyi" more than using that former name Nwanyi Nokwudo eshi to address them, while their men are addressed as "Ogbueshi"
Intially the first Ito-Ogbo that replaces Odunke was celebrated seven (7) years after the last Odunke, spectators used to sing for them "Ayi na egbu Odunke, Odunke rere Odunke" repeatedly, Irude Age grade (1897-1899) was the last age grade of 7years intervals that celebrated in March 1980 with their younger immediate junior age grade, Odunma Age Grade (1900- 1902) and that is my Maternal Grandpa. Late Ogbueshi Godfrey Anene Emekwue age grade, I really enjoy it as a child then.
After theirs, Ito-Ogbo Obosi was changed to 5yrs interval with Ogbo Ojiweludo age grade (1903-1905) starting the 5years intervals for Ito-Ogbo Obosi in March 1985. After then Ito-Ogbo Obosi celebrations intervals was reduced to 3years, with Ogbo Edomani II age grade (1906-1908) being the first age grade to celebrate ito Ogbo with 3yrs intervals in March 1988.
Since then till now Ito-Ogbo Obosi maintain 3yrs intervals, which no one can categorically say the year intervals it will take when it got to Ogbo Ayigadi age grade (1945-1946) where age grade groupings were changed from grouping together people of 3yrs age differences as one age grade to grouping together people of 2yrs age differences as one age grade.
Since if 3yrs intervals is still maintained it simply means that one age grade with part of their immediate junior age grade will be celebrating together Ito-Ogbo, so let's wait till Ogbo Oforka (1943-1945) celebrate theirs as the last age grade grouped with 3yrs age differences in their age grade group, for us to know the decision Igwe and his council, together with the committee on Ito-Ogbo Obosi will take on the interval years before another Ito-Ogbo in Obosi Kingdom, from the last Odunke I witnessed when am growing up in Obosi Kingdom, it was two days events, Odunke eve, and spectators will sing "Ayi na eme Odunke odunke rere Odunke, before the Odunke proper day which will be on Eke day, when people will eat, drink, dance and watch over decorated native cows the celebrants are taken to Eke market square for homage, and the children hussle to pick money (Coins), sweets, chewing gums, biscuits, Balloons (Blow-blow) sprinkled by the celebrants as they dance along the roads leading to Eke market square and at Eke market square.
But by the time Ito-Ogbo Obosi become 5yrs and 3yrs celebration intervals, it become a 3 days events, Ito-Ogbo Eve on Friday, Ito-Ogbo Day on Saturday and Ipu-Eke day or Thanksgiving Day on Sunday Eke day). And as 3yrs Ito-Ogbo intervals goes on, the days was gradually increased to accommodate Symposium, Talks and lectures on Longevity, Giving free medical checks and treatments etc.
Until recent times the celebrations is like a one week Programmes starting from Monday to Sunday Eke for Ipu Eke and Sunday Thanksgiving in various Churches, from that Monday to Friday Ito-Igbo Eve there are lot of activities like Giving Public lectures, Advising and lecturing People on how to live long, Medical free Checks and Treatments, Novelty Matches, Beauty Contest to get "Ada Obosi" Visitation to less Privileges and the Sick, Charity, Concerts, Dramas, Cultural dances and Masquerade Displays etc before Ito-Ogbo Eve on Friday, Ito-Ogbo proper or capping on Saturday and finally Ipu-Eke or Sunday Thanksgiving in various churches on Sunday Eke market Day.
Ito-Ogbo day & merriment:
On Ito-Ogbo Day all the celebrants with their loved ones will gather at Obosi Mini stadium, Chief David Mbanefo Agbadike Obosi Stadium behind Afoadike market square, where the celebrants will seat together in a place prepared for them and their chairman will Present Kola nut to the guest that come to embrace their celebrations by handing it over to the Traditional ruler His Royal Majesty, Eze Obosi, who with his cabinets Ndi Ichie do justice with it as custom permits, then welcome address, speeches, and capping of the celebrants with their Red caps for men, and exempting them from paying Obosi Taxes, Dues, and from participating in some other strenuous duties in Obosi Kingdom, this have been the system untill 2012 when Ogbo Udoka age grade (1931-1933).
Then women celebrant of Ogbo Asika Age grade (1934-1936) in 2015 that built Adike statue in front of Iba Adike, Ogbo Irugo age grade (1937-1939) in 2018, women age grade built Akwaugo status to be with the statue of Adike the husband in front of Iba Adike, and Ogbo Igwebuike age grade (1940-1942).
However, after some other cultural dance displays and shows in the Mini stadium and the closing Prayers, the celebrants with their entourage will dance with their escorting drums to their respective homes, either on foot or in a Motorcade for the continuation of Ito-Ogbo in their respective homes, compounds or in venues where they choose for the celebrations.
In the early years of Ito-Ogbo Obosi some of the celebrants that are still strong prefer to walk on foot with dances back to their home, so that People shall see them to be still strong and healthy at that octogenarian age, while those managing their health, but try to show Obosi People
that they are alive to celebrate 80yrs and above move on motorcade, as both move with the escorting drums and dances to their respective homes, they sprinkle money, sweet, chewing gums, and other candies with balloons to the children who hussle along to pick them, also free gifts are shared.
Then another round of celebrations begins in their respective homes and venues with sufficient assorted foods, dishes, meats, grill beef and chickens, suya, drinks, cakes, snacks and many other edible things you can think of, is been served to their guest with different admirable fancy gifts given to their guest.
Almost every celebrants renovate, repaint their houses and compounds, decorate their compounds, even tye and repair roads leading to their compounds for the Ito-Ogbo Obosi celebrations, as they expect many family members, loved ones from different part of the country and outside the country to come and embrace or acknowledge their invitation for it,
Different colourful uniforms from different celebrants displays all over the town whenever the celebrations is going on in Obosi Kingdom.
During Ito-Ogbo Obosi week celebrations One need not to spend any of his money in buying foods, drinks, meats, chickens, because Obosi People especially the celebrants are ready to feed even the whole world throught out that week of celebrations, the only thing the Person should do, if he/she is a stranger in Obosi is to look for a hotel from four Months to the time in Obosi kingdom or in towns near Obosi, because close to the time of Ito-Ogbo Obosi almost all the hotels in Obosi Kingdom, Onitsha, Nkpor, Ogidi, Oba, even most of them in Asaba Delta state would have been booked by People who always want to witness Ito-Ogbo Obosi, and those that have someone that will participate for the Ito-Ogbo used to start the preparation in a year time from April before March of the following year of Ito-Ogbo celebration by booking for chairs, canopies, drinks, venue and event decorators, Cake and snack makers, different music and cultural dances, that will display for them, arrangement of cartoons of drinks, chickens, turkeys, life Cows, life goats, life Rams, different bags of food stuffs, Rice, Semovitas etc.
As Ito-Ogbo Obosi celebrations is getting more and more glamorous, admirable and honorable, with a lot of cold war competitions in the number of cows killed, more luxurious decorated compounds and venues of the celebrants, with good roads leading to the celebrant compounds, and who wore the most expensive clothes, shoes, Jewelries and the celebrant who uses the most expensive cars on that day, cloths as uniform or as Asoke for his or her supporters, and competitions in many other show of bravado People like to display for public assessment and judgements to hail them on that day, should try to avoid borrowing money inorder to settle the expenses involved in such competition, so as not to enter into debts they cannot finish the payment or that may lead to the liquidation of their businesses and put them into more troubles.
As Oforka age grade (1943-1945) celebrated Ito-Ogbo Obosi by March 2024, and are the last 3yrs age difference age grade grouped together as one age grade before those of 2yrs age differences age grade grouped together as one age grade in Obosi that will start with Ogbo Ayigadi (1945-1946).
Leadership Structure of Igwe in Council of Obosi kingdom:
a. Eze Obosi Kingdom, his Royal Majesty:
The Eze Obosi Kingdom, his Royal Majesty as the head and chairman of Igwe-in-Council, Eze na Ndi Ichie na Abumadu in Igwe Obosi Cabinet.
b. Ndi Ichie:
Ndi-Ichie, which comprises of nowadays known as Ichie Umeh who are Ndi Ichie with the same titled name as the first set of six Ndi Ichie that ruled with the first King of Obosi Kingdom, Eze Shime,
Made up of six titled Ndi-Ichie name as follows:
a. Iyasele (as Prime minister)
b. Ajee
c. Odu
d. Onyaa
e. Onowu
f. Oshaa
These six Ichie Umeh were attached to different villages as no one from another village will take up any Title of Ichie Umeh that is not assigned to his village.
Ichie Umeh as assigned to different villages in Obosi Kingdom were:
a. Iyasele Obosi: Mmakwum
b. Ajee Obosi: Ugamuma/ Umuota
c. Odu Obosi: Uruowulu/Umuota
d. Onyaa Obosi: Ugamuma/Umuota/Uruowulu
e. Onowu Obosi: Ire
f. Oshaa Obosi: Ire
These Ichie Umeh are for balance representation in Igwe Cabinet for all the villages in Obosi Kingdom, who are in the olden days, an elderly, truthful and honest Ozo titled Man chosen by the extended family, presented to Obosi through his village after coronation as someone to represent the village in Igwe-in-Council, who shall be installed and accepted without any restriction after the coronation of the village concerned as their choice to represent them in Igwe-in-Council, as Igwe-in-Council has no power or choice of selecting Ichie Umeh for any particular village.
The Ichie Umeh will then represent his extended family and the village in Igwe's Cabinet and gives feedback to the People he is representing, this system of selecting and presenting an Ichie Umeh gives the extended family and the village a Sense of Belonging in the Leadership of Obosi Kingdom.
But later in the history of Obosi Kingdom another class of Ndi-Ichie known as Ichie Okwa was introduced, these Ichie Okwa was introduced as Ndi-Ichie inform of a honorary and personalized form of Ndi-Ichie, since their selection is done by Igwe-in-Council and presented to Obosi People as Ndi-Ichie Obosi in recognition of their perceived or assumed contributions to the development and progress of Obosi Kingdom.
These class of Ndi-Ichie represent themselves and their immediate family only, as the extended family and village have no hand in selecting them, making such selections to atimes be questionable, just because most of them are young, educated and rich Obosi sons that can pay the required money to Igwe-in-Council in order to get installed as Ichie Okwa class in Obosi Ndi-Ichie.
Some of the titled names of these Ichie Okwa were alien to Obosi culture, mostly foreign or borrowed from outside Obosi in it's outlook, Ichie Okwa Title names in Obosi Kingdom are those Ndi-Ichie bearing their Title names outside the initial six Ichie Umeh Titled name of Obosi Kingdom, that is to say that any Ndi-Ichie whose title name is not Iyasele, Ajee, Odu, Onyaa, Onowu, and Oshaa Obosi are Ichie Okwa Title.
All these Igwe-in-Council make the Laws that guide Obosi Kingdom, they also adjudicate on matters involving members of Obosi community, they imposes sanctions where necessary,
The Abumadu:
These are other titled Ozo People in Igwe's Cabinet, the Abumadu are like Messengers of Igwe-in-Council, they are also special advisers on specific Traditional matters in Obosi Kingdom in Igwe's Cabinet.
Some of these Abumadu also convert names of their Abumadu Title to Ndi-Ichie if found worthy to serve as Ndi-Ichie (Ichie Okwa) as so desired if the need arises by Igwe-in-Council or drop their Abumadu titled name if found worthy to be converted to Ndi-Ichie (Ichie Umeh) if so desired by the extended family, the village and Igwe-in-Council.
With these know Igwe-in-Council as it was in the olden days Ichie Umeh, and as it was now as combination of Ichie Umeh and Ichie Okwa with the make ups of Igwe's Cabinet Eze na Ndi Ichie na Abumadu. Also know that Igwe-in-Council recognized Obosi Town Union, Obosi Development Union (ODU) as named the Town Union in 1994, but formerly known as Obosi Progress Society (OPS) established in 1938, as the sole authority in the Town empowered to levy collect and expend money for and on behalf of Obosi citizens as the governing authority in Obosi Kingdom.
Umuezeagu and Umuokwasala Became Royal Family:
Inasmuch as there are different written history and different oral history on how these two family kindred emerge as the royal families in Obosi Kingdom that produces the Igwe of Obosi kingdom by rotating it between the two families only, but in all the written and oral history, all pointed out that Chima family from Onitsha who came and settled permanently in Obosi as Umuezechima descendants with grandsons of Adike came with Royal kingship symbols (Ofor) from their ancestral land in Benin Kingdom, which on their migration from Benin Kingdom used it to establish kingship thrones in those villages and towns they settled along Benin, Agbo, Asaba and cross the River Niger to where we called Onitsha today and to Obosi kingdom.
For their entering into Obosi Kingdom, there are different written and oral history on how some of them entered and settled down in Obosi Kingdom, but in all, both the written and oral history pointed out that the establishment of Kingship throne and it's installation in Obosi was done by Chima family that entered Obosi in agreement with Obosi elders as they established the kingship throne by handing the Kingship symbols (Ofor) to Shime who was Adike grandson and the ancestral Father of Umuezeagu and Umuokwasala Family Kindred in Obosi Kingdom.
Though One of the written history by Elebo Iweka in his book held the view that Eze kingship have been in Obosi Kingdom before the arrival of Chima Family in Obosi kingdom, but he did not explain why no one have been installed as Eze Obosi before Shime was installed as the first Igwe of Obosi in 1450 after the establishment of the kingship by Chima Family, he did not also explain how Chima from Onitsha being a royal stranger in Obosi possibly install Shime as Igwe Obosi without imposing the kingship title on himself as a royal Prince from Onitsha, or why Obosi of the old known as great warriors could allow a stranger to come to Obosi Kingdom and subdue them by making Shime the Igwe of Obosi without any resistance or revolt by other grandsons of Adike.
Another written history on how Chima a Prince from Onitsha came to Obosi and established the kingship throne in Obosi by making Shime the grandson of Adike the first Igwe of Obosi Kingdom was written by Onochie Amaechi, who held the view that Chima was a Prince from Onitsha who was captured by Shime the grandson of Adike and the ancestral Father of Umuezeagu and Umuokwasala Family of Obosi Kingdom, during his hunting expedition, and as Shime quickly recognized him as being of noble birth with his Princely regalia, he was brought to Obosi by Shime and in his exchange for his freedom, he taught Shime the virtues of kingship dynasty as practiced in Onitsha, and so gain his freedom after making Shime the first king of Obosi Kingdom.
Another written history on how Chima family entered Obosi kingdom is from the history of Obosi written by Sir Edwin Onyebuchi Okonkwo, in his book he held the view that Umuezechima children cross river Niger from Asaba as they migrated from Benin kingdom, that they initially agreed among themselves that whosoever that cross river Niger will establish kingship throne there, as they were carrying their kingship symbols (Ofor) from Benin with them.
Ikediugwu with his brothers and children from Chima Family first cross river Niger, but was so tired making them to search for where to settle at Otu Obosi, Shime an Obosi fisherman, grandson of Adike and the ancestral Father of Umuezeagu and Umuokwasala met Ikediugwu and his brothers and children tired as they were searching for where to settle down, Shime kindly have compassion on them and asked them to follow him, and he gave them a portion of land to settle at Otu Obosi, bank of river Niger, Umuezechima were happy and in appreciation of Shime hospitality gave him the kingship throne symbols (Ofor) they came with from Benin, Shime took them to his brothers, other grandsons of Adike at Obosi hinterland and introduced them and they were welcomed by his brothers.
The Umuezechima family led by Ikediugwu told Obosi elders and the People that welcomed them to Obosi that they have given Shime and his descendants the kingship symbols (Ofor) for rulership to be established in Obosi, in appreciation for his hospitality on them, and the People Present agreed to Ikediugwu address and the handing over of the kingship throne to Shime as the first Igwe of Obosi kingdom in 1450.
And that is why Igwe stool is shared by the sons of Shime, Umuezeagu and Umuokwasala family kindred that happened to be the ancestral children of Shime, from the Author Sir Edwin Onyebuchi Okonkwo, the handover of the kingship to Shine descendants was by consensus of elders of Obosi and Umuezechima family led by Ikediugwu.
Umuezechima family were satisfied of being King makers than being King which is likely that they cannot succeed in installing themselves king in a strange land of great warriors, except through conquest which they did not have the strength to match with Obosi warriors of the old who show them hospitality because of their tiredness in crossing river Niger, this consensus agreement of our elders as regards to handover of kingship to Shime and his descendants explained why Okpala, the first grandson of Adike was not installed king before arrival of Umuezechima, because Okpala as the first grandson of Adike must have been overseeing the affairs of Obosi kingdom as Diokpa Obosi on critical decisions for Obosi People to have accepted the installation of Shime, son of Ota and younger brother of Okpala to be king without revolt or crisis, it also means that the representative body of elders that welcomed Ikediugwu and his brothers must have been Diokpas of various Family whose consensus decisions became binding and an irrevocable Tradition, or may be Obosi People did not attached much important to the foreign kingship brought by Ikediugwu and his brothers Umuezechima family then, as they did not object to the request of installing Shime as the first Igwe of Obosi Kingdom in 1450.
In the Past the oldest Man in the sub family concerned had the right of succession to the throne, if sick, he can transfer such right to another brother in the sub family, the installation right are performed by some family kindred members known as King Makers are:
a. Omesilike na Olimuo family of Mmakwum village, The custodians of Nkwa ground, here Iyasele Obosi, The Traditional Prime Minister of Obosi Kingdom will perform together with some of his Omesilike na olimuo brothers the Ime Uke and Crowning (Ikpube Okpu) ceremony at Nkwa ground
b. Umuezechima family who brought the Kingship Throne will perform the ceremony of Ima Ukpo
(Building of Throne) and Ekpe Ozi drumming whereby the newly crowned king will be elevated to the Throne, making him the Igwe of Obosi kingdom,
c. Okpo na Ezeana Family from Okpala descendants presided by Diokpa will perform the Bathing of the king by Diokpa at Iba Adike in the Night so that the king will return back to his home early in the Morning,
d. Outing ceremony at Eke Obosi deity ground at Mmakwum with Traditional dances to Pay homage and to take oath of good governance.
Umuezechima are custodians of "Ofor" because history has it that Umuezechima fled Onitsha after persecution by their Onitsha Kindreds to Obosi. Chime offered protection and a chunk of his land to Umuezechima to settle. Thereafter, Umuezechima offered/introduced Igweship to Chime as a token of appreciation and so, did the dynasty.
These are history of how Umuezeagu and Umuokwasala become the royal family with Kingship throne in Obosi kingdom and the processes they undergo before being the Igwe of Obosi Kingdom, though there may be different version of oral tradition of history not stated here.
Adike's Hunting, Agricultural Craft and Influence in Obosi Kingdom:
As Adike and the wife Akwugo was a great Hunter and farmer, which made some of their children and grand children to follow their professions and the professions of some of the People that settled with them to form People of Obosi Kingdom.
Generally made our Ancestors and fore fathers in premitive generations to be predominantly Hunters, Farmers, Fishermen, Black-Smithers etc. From oral tradition of history as told by some of Obosi elders, we are made to know that Obosi have some well known great Hunters who killed Lions, Tiger, Elephants and many other animals in their hunting expeditions, and also some great Farmers who have a very large Yam barns of different types of yams in their barn, remember that it is the issue of selecting yam from some one barn, of Umuru descendants by the the King Mesa that causes the Umuru War at Obosi in the olden days.
And Some are also popular in their fishing profession by fishing different types of fish in nearby rivers like Nkisi river as you know that no fishing is allowed to go on in Idemili river. And most of Umunnakwa family Kindred are known with Black-Smithing works that fetched them the name Nnakwa-Uzu, as you can see their umu Ada The Akpakas demonstrating what Black-Smithers used to do we call in vernacular Iru-Eko a day after the burial of any person from Umunnakwa descendants.
Those very popular in achieving great in all these different professions attracts many women to live with them as their wives, that is why most of such family in Obosi Kingdom are Polygamous family. Also because of jealous and wickedness in some People life. They developed through mysterious ways as taught them by their ancestors how to transform themselves to different animals we call in vernacular Ishi anu-ofia di iche-iche.
They turn to animals in order to wicked their enemy, destroy the farm land or farm produce of their enemy and even to attack their enemy physically in form of an animal.
Traditional Marriage in Obosi Kingdom:
In Obosi kingdom when a man is due to marry, he start searching for his heartthrob or inform his Parents, close relations and love ones to help him look for a better lady to marry as wife from a good family. By the time he found one, he start to inquire about the Lady and the family she come from, inorder to know the Family background of the Lady, especially in the following areas:
1. If his family kindred can marry from the family kindred of the lady
2. If he have any link with the lady's family that may prevent him from marrying her,
3. If there is any bad history about the lady's family lineage like, cases of madness, cases of series of committing suicide, cases of series of incurable sicknesses like epilepsy in their lineage, also cases of series of Separations and Divorce, Barrenness, not living long or short living in the lineage of the Lady's family history.
However, after being satisfied with the finding, a secret agreement of marriage proposal between the man and the lady alone is made, the acceptance of it from the lady will then ginger the man to go on with open proposal, which is done by the man, in giving the Lady a Token of Money or something, which the Lady will return back to the man before a specified number of days as Obosi custom permits if she finally not accepting the man's proposal of marriage after discussing it with her Parents, close relations and after carrying out inquiry about the man and the family the man came from, if their findings about the man and the family is not satisfactory.
But if the Lady did not return the token before the specified number of days the custom permit elapse, it then means that she with her family have accepted the man to go on with other Traditional Marriage rites that follows.
The next thing the family of the man and the lady will do is to select and make known their respective Liaison Middle Man, who will serve as their Messenger that will be communicating or relating scheduled dates of any step of the Traditional marital rites to be executed to those concerned.
After which date for:
a. Iju-Ese will be related to the family of the Lady through their Liaison Middle Man, after Iju-Ese.
b. Iku-Aka na Uzo of the family of the Lady will then follow, after Iku-Aka na Uzo
c. Ibu Nkwu Nne, will follow, then
d. Ibu Nkwu Nna, then
e. Ibu Nkwu Ime-Nne, followed by
f. Ibu Nkwu Umu-Nna, then
g. Ibu Nkwu Ogbe and
h. Iburu the village Nkwu like saying Iburu Ire Nkwu or Iburu Umuota, Ugamuma, Mmakwum, Uruowulu Nkwu depending on the village the Lady came from.
Then if possible Iburu Obosi Nkwu especially if the husband is not from Obosi, dates for each of these Ibu Nkwu will be agreed by the two Liaison Middle men, which they will communicate to others concerned, on the agreed date of executions.
Each of these Ibu Nkwu have a specified quantity of different types of drinks, number of native kola nuts, and some other items like Cigarettes to be presented during any of the Ibu Nkwu.
After completing all the Ibu Nkwu, Date for Imalu-Uno will be agreed on, and passed through their Liaison Middle Man to relate to the two families concerned.
During Imalu-Uno, the Lady with few of her kinsmen who will escort her, will go to her Husband-to-be House, where she will be introduced to different relations of the future husband family and then taken to the houses of some of the husband relations, to know them and for them to know her.
Before or in the Evening, the Lady will go back to her Parents house with Gifts and Money given to her from the introduced future husband relations, as what they use to accept her into their family.
From the Gifts, the Lady will share part of it like Bathing Soaps, Sponge, Bras, Pants, Undies, Chewing gum, Sweets and other Candies, etc. to some of her Friends and love ones as Gifts given to her from her husband-to-be Family and relations, for her friends to use the Soap and Sponge to wash out Spinsterhood from their body, so that they too, can easily get their own husband.
After Imalu-Uno, Date for Ije-Ushi will be fixed as agreed by the two Liaison Middle Man, during the Ije-Ushi, The Wife to be, have to go early to the future husband place inorder to do some or to show them that she can do some house domestic chores, and to prepare a delicious meals like Rice, Akpu, Semovita, and Soup with some other delicious meal for the future husband and his relatives to see that she can cook very well and well trained by her Parents in carrying out house domestic chores.
The People that gather to embrace the Ushi in her future husband place will also eat and merry with what the future wife prepared and presented to them in her future husband place, also Gifts will be given to her as an appreciation of enjoying her delicious meal and her doing house domestic chores very well.
Then in the Evening she will go with Part of the delicious meal she Prepared in a Portable Dish/Bowl or Afele, together with other Gifts given to her, some of her future husband people will escort her home to see that she reach her Parents house safe and sound.
Then in the Morning of the following day, she have to go back to the future husband place with a little girl to return the empty Portable Dish/Bowl or Afele she used to Carry part of her delicious meal to her Parents house.
After that, Discussions on Dowry or Ime-Ego Nwanyi will follow, the lady is not supposed to be where they are discussing about her dowry, which is done in her father's Iba or Obi or Palace, during the next traditional marriage rites called Ikpo-Ekpere which is assumed to be the last traditional marriage rite that will made the lady to be the Man's Traditional legal Wife, apart from those waiting to do Church white wedding and Court wedding.
Ogo Malu be Ogo or Ime Nju na Akpiri:
In-between Ije-Ushi and Ikpo-Ekpere Traditional marriage Rites, another Traditional Marriage rite called "Ogo Malu be Ogo" or "Ime Nju na Akpiri" is organized for the Parents of the Lady in the husband of the Lady's house with the Parents of the husband, the essence of this traditional marriage rite is what will enable the Parents of the Lady to be able to eat food, something or any good thing given to them in their daughter's husband place or by the Parents of their son in-Law if they visit them in their place.
Without doing this traditional marriage rite, The Parents of the Lady can not eat in the house of their son in-Law, or in the house of the Parents of their son in-Law, during Ikpo-Ekpere, the two families will gather, Pray for their children coming together as husband and wife, Bless their newly established married home, and is where the Parents of the Lady will officially give out their daughter to the husband, the Parents of the husband and to the entire family of the husband, while the husband, the Parents of the husband and the entire family of the husband will receive the Lady as their new wife, from their in-Laws and welcome her into their family.
Music will be playing while dances will be going on along side with other merriments, those group we call Family Kindred Youth Meeting Members of the Man and that of the lady will be playing their local musical equipments like Samba, Drums, Ekwe, Udu, Ogene etc. with songs in turns, one group after another if they are attending their Family kindred Youth meeting before the time of their marriage, as if they are in serious competition to know which family kindred youth meeting, either of the Man or of the Lady will Play better, if they are attending their Maternal family kindred youth meeting as Nwadiani and invited them for their Ikpo-Ekpere, those Group will also be there taking part in the beating of drums, Samba with their songs in turns as if the four is in competition of which group will play better than others.
This Ikpo- Ekpere is very interesting as it is the Peak and the final of the traditional marriage rite celebration after which the Lady will be legally traditionally married to the Man as they become husband and wife, after Ikpo-Ekpere, Idu-Obi will follow either on the following day or another day may be fixed for Idu-Obi, in Idu-Obi, the wife People will bring Properties and items of different sorts like Pots, Plates, flying Pans, big Aluminium Pots with it's stands, Boxes for clothes and jewelries, refrigerators, washing machines, different size of Mortar with it's pistons, sewing machines etc. even car for those capable, as Gifts they are giving to their daughter inorder to support her with her husband in their newly established married home.
Some of these items presented to them comes from the Parents of the Lady, The Relations and love ones that received what we called Kola Money given to them by the husband of the Lady as Penciled out for him to give to those relations and love ones, though in most cases both the dowry paid by the man to the Lady's Parents and the small small Kola money he paid to some of the Relations of the Lady shall not be enough to purchase most of the expensive properties and items they offered as part of their support to them, in acquiring their newly established household properties.
All these are the Traditional Marriage Processes one need to undergo in marrying a Lady from Obosi or Usoro eji Anu Nwanyi na Obosi, but if the marriage is between Obosi Lady and a non-indigene of Obosi Kingdom, all these items the Person supposed to provide in each of the Traditional marriage rites from Ibu-Nkwu to Ije-Ushi is collectively calculated together as the items the Man will Present or Provide the day the man will do his Traditional Marriage in Obosi, which People called Igba-Nkwu, though that word Igba-Nkwu is not a peculiar word of Obosi dialect but generally accepted nowadays in most Igbo land, but Obosi in those days will say that, "Ana Ebulu Obosi Nkwu Nwada fa na Ekeli".
NB:- Ito-Ogbo procedures; Hierarchy of Igwe in Council of Obosi kingdom and it's background; and Marriage regulations are segment of work of Chiedu Mbanefo.
On 17th January 2025, his excellency Gov Soludo appointed Eze Obosi, Igwe A. Chidubem Iweka, Igwe Ogalagidi as Chairman Anambra State Traditional Council by Mr Governor Prof Charles Chukwuma Soludo.
Election of a new Eze Obosi:
Election of a new Eze Obosi, on the death of Eze Anene in the same year. However, the result of this election was not to be affirmed - as a warrant was issued to the soon to be Igwe Kodilinye, by the Colonial authorities. Chief Egbue - Onyaa Obosi, was arrested by the Colonial authorities for his role in pursuing the outcome of this election.
2nd left, front row - Chief Ikeazor Uba- Oboli I of Obosi (father of Eugene Keazor/Justus Ikeazor and grandfather of Chimezie Ikeazor SAN/Justice Kenneth Keazor); on extreme right in white - Israel Eloebo Iweka - later Eze Obosi from 1932. The first Igbo Civil Engineering contractor, who built the famous Iweka Road, Onitsha and father of Isaac Iweka, the first Igbo engineer, later himself to become Eze Obosi.
Image Is from Iweka’s ‘History of Obosi and the Ibo People’ published in 1924.
It’s necessary to point out that a number of Igbo communities had elected sovereigns, sourced from candidates nominated by the ruling houses. Asaba being another case study of this model. Once elected, however, the Kings exercised full sovereign authority. The evolution of the kingship institutions were however organic - with the fluid Republican institutions ossifying into a monarchical structure from the 18th century onwards.
Can It be made clear that this metamorphosis in the structure of governance does not equate to an ‘advancement’ as one still submits that the Republican model was/is highly complex and advanced, on the contrary it’s posited that the monarchy was a less complex model. However - a monarchy it certainly was at Obosi from at least the 1700s till the present day.
Most Important Inheritance from Adike after his death:
When Adike was about to pass he called Oba and Okodu and let Okodu know that
Oba will be carrying on his legacy by presenting the “IKENGA”, OFO
ANA OBOSI and “ISI AGWU AND OKUKU OBOSI JI EJE OGU. He gave Okudo his
blessing to go and have abundant harvest to feed the whole of his family. The
details of these items will be left out of this write ups for the purpose of
safe guiding our tradition. If Obosi as a whole is invited for any occasion such burial ceremony, luncheon, Offerla or for any purposes the Okpo’s lineage will be in front, followed by others Umuota, Ire, Mmakwum, Urowulu and Ugamuma.
He decided to send a message to all the children to come on a certain day to pick up their wives, he gave them a condition that they had to meet to get their wives. He told them that he had eight young ladies, but while coming that they should come with the long pick bird called “OBU”. It is difficult to catch this bird. The other seven children understood what their father meant by”nwuta obu” which literally means to come earlier to choose out of the eight ladies. Adike being a great hunter started trying to catch the obu and when he successfully caught one it was in the wee hour of the night.
The young lady “Akwugo our
ancestral mother was frustrated that her husband did not show up until the
ceremony was almost over. Adike presented the obu to his father and he blessed him and thanked him then sat him down and explained to him what he meant by bring obu. Akwugo is not just like other ladies, she was one of the stubborn, difficult individual to deal with. No wonder Obosi was known in the olden days as war mongers and greatest warriors in Iboland. Origin of the name Obosi.
Confrontation with descendants of Onitsha:
Obosi hunter killed a big game and the Onitsha people surrendered him with the gun and took the game to their King and they distributed the meat. It happened again that this time an Obosi hunter killed a tiger and hoping to be revealed as “Ogbu-Agu” he was surrendered and the tiger taken away and the skin was prepared for their king. Obosi warriors could not take this anymore”
Obilu be onye abigbunia” they asked all able bodied Onitsha men to come to
a section of Obosi where Obosi will provide the best “Nkwuenu” and
everybody will make merry and reconcile their differences. To their greatest
surprise the Obosi warriors dugged in and waited for a sign from those who sat
with them to drink. When the sign came the people were slaughtered and they
ran, those who did not appear for the merriment fled to Oze the present day
Onitsha and pushed Oze people across Nwangeni river.
Infrastructures:
1. Markets:
a. Afor Adike ultra modern market, behind Agbadike stadium.
b. Electrical dealers international market, Obosi
c. Spare parts market (Mgbuka), Obosi
d. Akuora market, Obosi
e. Ugwuagba market, Obosi
f.
g.
h.
2. Hospital and health:
a. Dayspring Cottage Hospital, Littlewood, Obosi
b. O-Kris-O Hospital and Maternity, Obosi
c. Amazing Grace Hospital And Fertility Centre, Ugwuagba Obosi, Anambra State Nigeria
d. St. Martin's Catholic Hospital And Maternity, Ugwuagba Obosi, Anambra State Nigeria
e. Nwabume Memorial Maternity Home, Obosi
f. St Martin hospital Ugwuagba, Obosi
g. Hill Crest Hospital is a Private hospital, Obosi
h. Ezim Memorial Hospital, Obosi
i. St. Martin's Catholic Hospital And Maternity
j. Obosi Model Community Health Center, Obosi
k. Divine Health Clinic And Diagnostic Laboratory, Obosi
l. Etc
3. Hotel and Hospitality:
a. Touchline Guest House, Obosi
b. Omambala Presidential Suites (Awada), Obosi
c. Greenville Hotel and Gardens, Obosi
d. Bendif Hotel and Suite, Obosi
e. Royal Paradise Hotels, Obosi
f. The Orbit Hotel, Obosi
g. Sino Guesthouse, Obosi
h. Chibon Hotel and Suites, Awada, Obosi
I. Ideal Hotels Limited, Obosi
j. Cappello Premium Hotels and Suites
k. Executive Hotel De Premiere
Etc.
4. Education and Schools:
a. Summit Comprehensive College, behind Aforadike Market, Obosi
b. College of Health, Obosi
c. Community Secondary School, Obosi
d. Summit Secondary School, Awada
e. Divine Rays British School, Obosi
f. Choice De Immaculate Demonstration School, Obosi
g. Maria Ines Secondary School, Obosi
h. Maranatha Excellence and Unique Schools Ltd. Obosi.
i. Summer Heritage International school, Obosi
j. Eco Foundation secondary school, Obosi
etc.
5. Churches and Deities:
a. Our Saviour Anglican Church Parish, Obosi
b. Ascension Anglican Church Odume, Obosi
c. St. Mary's Anglican Church, Obosi
d. St. Andrew's Anglican Church, Obosi
e. All Saints Church, Littlewood, Obosi
f. St Stephens Catholic Church Obosi
g. Holy Trinity Parish, Awada Obosi
h. St. Peter Catholic Church Ugwuagba
I. St Nicholas Anglican church, Obosi
j. Our Saviour Anglican Church Parish, Obosi
k. St. Albert The Great Parish, Obosi
l. St Luke's Anglican church, Obosi
m. Anglican Church of transfiguration, Obosi
n. Etc
Deities:
a.
b.
c.
d.
e.
Conclusion:
We've seen that Obosi is one the ancient towns in Igbo land which connotes that it seniors some towns in Igbo land and among the earliest founded settlements in Anambra state.
The Umuru war had many devastating consequences of which majority descendants of Adike's children were displaced and forced to leave the settlement to other places while many from Umuru descendants were killed. And also significant proportion of Onitsha landmass was owned by Obosi town.
Last Edited 20th February, 2025
