The origin of Ozubulu as an autonomous community and a corporate entity in Igboland can be traced since the beginning of the 16th century to where it emanated around the Omambara River of Agulueri in the present day Anambra State of Nigeria. As it were in that era, the son of a famous Chief called Eri was gaining tremendous influence in the social spheres and gathering political momentum. As his influence grew, he grew apprehensive and began to feel uncomfortable from safety standpoint in that river line community of Omambara. His son Ezemo had a priest dwarf (Akanhi) who was his political adviser. This priest dwarf advised him and his followers to cross over to the other side of the Niger where the indigenous people might be more accommodating or docile and overall conditions more favorable to consolidating his political power and clout.
At the narrowest point of the Niger in the Omambara area, there was a large “Akpu” (Silk) tree that was suffering erosion as a result of corrosion and encroaching river line. Under this Akpu tree the priest dwarf established a shrine where he performed rituals and said prayers for the welfare of Ezemo. This eroded Akpu tree fell across the Niger at the narrowest point, and the priest dwarf again advised Ezemo and his followers to cross to the other side of the Niger using the trunk of the fallen Akpu tree.
On crossing over the Niger, Ezemo, his family and followers socialized and interacted with the receptive peoples of Ubulu Okiti (Wine Tapper), Ubulu Uku (the political headquarters of Ubulu) and Ubulu Uno (the religious headquarters of Ubulu. Ubulu people were magnanimous and warm to Ezimo and his fellow migrants so his adviser Akanhi – the priest dwarf again advised Ezemo to take the Ozo title in Ubululand which he did.
At Ubulu Uno, was the Udo shrine which is worshipped by all Ubulus. Ezemo was blessed with a son and he called him Ozodumekwu. Ezemo and his followers participated in the politics of the Ubulus, although they retained their historical identity, unity and solidarity. Because of friendly relationship of the Obi of Ubulu Uku with the Oba of Benin, the Oba supplied him with weapons, resources and logistical support; hence the Obi of Ubulu Uku wielded much influence politically and soon tended towards autocracy.
The other Ubulus gradually became afraid of him. With the death of Ezemo, Ozodumekwu became the leader of his father’s group and changed his name to Ozo (some called him Oza). Ozo grew up to be a powerful and bold man, and he started challenging the Obi of Ubulu Uku. This created conflict between him and the Obi of Ubulu Uku. Ozo got wind of the plot that Obi of Ubulu Uku wanted to eliminate him so he rallied his followers and they began to trace their root back across the Niger form where they migrated to Ubululand; and to meet their fellows in Ubulu who had earlier on migrated across the Niger (The Ubulu Ihejiofor and Ubulu Isi-uzo).
For their crossing over the Niger, Ozo, popularly known as Ozo Ubulu, (a name that eventually became Ozubulu) decided to cut Akpu fruit and tie them together and used it in bulk crossing. Before the great escape, a priest dwarf helped them to get a chip of the Udo Chalk as a security guide for their sojourn. This chip was wrapped with a piece of cloth to hide it from their enemies. It was called Udo Ekwulu where Ekwulu meant a cover. Nhike one of the followers of Ozubulu brought the Ana Emblem of which he was the head and carried it all the way through the journey. Before crossing the Niger on the Akpu trunks, some had fears that it would fail. The foremost among the grumblers was named Oche-uche (a timid person). Eventually, after crossing the Niger, this name was retained as Osuche.
On successfully crossing the Niger with the Akpu trunks, they decided to get a young Akpu plant and put it in a clay basin to follow them to the new place in respect to the Akpu tree that facilitated their migration to and from Ubululand on the other side of the Niger. The movement to the eastern side of the Niger was successful. After a long and tedious journey they became tired and rested. The spot where they rested was called Oku-Akpu, where the young Akpu plant in a clay basin also rested. Today that spot is called Oku Akpu in Uzo-Olu farms.
After the rest, some of the sojourners decided to pitch their tents around the area and opted not to continue to Ubulu Ihejiofor and Ubulu Isi-Uzo. Ozo Ubulu and those who agreed to move with him moved further eastwards and reached the present location known as Ozubulu. They carried along Udo Ekwulu and the young Akpu plant in the clay basin, while Nhike carried the Ana emblem. On reaching the spot, they found some people recovering from cerebra spinal meningitis. These were the Akputu and Ikono people that make up Ozubulu.
Today the Akputus are living in Enugu Ozubulu, while the Ikonos are living within Nza Ozubulu. The Ana Emblem was hoisted at a spot in Amakwa after Nhike as Ama-nhike. The Akpu placed in the clay basin was planted at a special place known today as Akpu Ozubulu the present Olie Akpu. The Udo Ekwulu was planted at the present spot of Ndekwulu Ozubulu to ward off possible attacks from the Ubulu Uku’s.


This write-up is largely credited to the research and books written by Professor Emeritus Norbert Okoye and Chief Ike Oragwu Ugochukwu (Dala Omee Okachie). two illustrious sons and proud indigence of Ozubulu.