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Origin Of Various Igbo Clans - Culture (6) - Nairaland

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The Origin Of Oduduwa As It Relates To The Yorubas: Seperating Myths From Facts / Database Of Audio/video Recordings Of Various Igbo Dialects / The Origin Of The Igbo (1) (2) (3) (4)

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Re: Origin Of Various Igbo Clans by ChinenyeN(m): 9:15pm On Dec 27, 2012
Abagworo: I don't use wikipedia as a source. Most of my posts are from the natives of the immediate group involved or their official website.
I'm surprised you even took the time to respond to his posts. Anyone who actually read through this topic would know that the information posted was not sourced from Wikipedia, but was instead sourced from indigenes and their representative socio-cultural organizations.
Re: Origin Of Various Igbo Clans by Onyegecha(f): 1:31pm On Aug 04, 2013
Abagworo, you are a great historian and i doff my cap for you for this brilliant post. Igbo history is one thing i really want to understand and i find this very enlightening. Kudos! I wish you could be a great political analyst as well. I guess we all have our weaknesses. cheers
Re: Origin Of Various Igbo Clans by Odenigbo Aroli(m): 2:03pm On Mar 14
Abagworo: Umunze

The name Umunze was derived from the name of the originator "Nze" meaning the descendant of nze in about 1476 during the time of extreme drought. Nze Izo Ezema was a farmer and hunter from ohafia near Arochukwu in the present day Abia State. He wandered the forest on his normal hunting and on discovering a very fertile land full of arable crops he like it. He went back to his father and told him about his new home and also ask for wives. His father saw his behaviour and equipped him with necessities. He was given a mother shrine that has a stream known as Izo mmiri (The present Izo in the eke izo square) with two wives and a slave to the Izo. He settled first at Akpu Mgbatiri Okpa situated at Umuizo today. His wives were Lolo and Ijendu. Lolo gave birth to 7 sons and 1 daughter and ijendu had only 1 son. Nze being our Originator : Izo being his father's name in Ohafia : Ezema being the family village name in Ohafia.

Lolo gave birth to 7 sons and 1 daughter

1. Nso, the descendants formed Nsogwu

2. Ugwu- Ugwunano

3. Uragu-Lomu

4. Ishingwu-Ubaha

5. Cheke-Ururo

6. Okpontu-Ozara

7. Diala-Amuda.

The daughter was married to an immigrant from Isu in the present day Imo State. He became a neighbor to Nze and now the present Isulo (Umunze treats any girl from Isulo as Ada in any ceremony till today) Ijendu the first wife bore two children;Dara(1st son),who is presently the father and founder of eziagu,a neighboring town,after a family problem.

War broke the two wives after the death of Nze that made Dara [ The first son of Nze ] to demand absolute control of the kingdom but was waged by the striking force of his half brothers and they conspired and made him leave the kingdom for Agu which is called IKPA according to Umunze dialect. Dara was blessed with many children at Eziagu,he settled at the western part of the area. The slave that came with Nze was blessed and when Nze died, he(the slave) was regarded as the father since he took care of the entire kingdom after the death of Nze Izo Ezema. His aboard became the present Umuizo where the entire Umunze gathered.

These 7 sons settled at different locations which today make up the town known as umunze.

Nze is from Ohafia,near Arochukwu and Umunze was founded in 1476 ? When was Ohafia founded ? Something isn't adding up. We know there are Isu and Aro elements in southern Anambra but they are not the founders of these towns.
Re: Origin Of Various Igbo Clans by Odenigbo Aroli(m): 2:12pm On Mar 14

The aim is for you to teach us what we don't know. For your information, I take time out to search and compose or copy all these information and they will be of use to both us and our future generations. I never knew Umunze(Anambra) is rooted in Ohafia(Abia State) until I got hold of their site and history.

The whole of Anambra south bordering Imo is littered with migrants from Imo and Abia and this is a common knowledge but bear in mind there are people living there, already. Hence,the cultural foundations. .
Re: Origin Of Various Igbo Clans by pazienza(m): 2:29am On Mar 16
Odenigbo Aroli:

Nze is from Ohafia,near Arochukwu and Umunze was founded in 1476 ? When was Ohafia founded ? Something isn't adding up. We know there are Isu and Aro elements in southern Anambra but they are not the founders of these towns.

The whole of Umunneochi area of Abia, Orumba area of Anambra and Okigwe area of Imo state are contagious and seem to share same culture,dialects and traditions.

Isuochi and Umuchieze people in Umunneochi believe they migrated from Ohafia area to their present location in Umunneochi area of Abia state. Edda people believe that they met some groups of igbos speaking people in their present location whom they overpowered and sent on a westward migration, they noted that these same people occupy the present Umunneochi/Orumba area.

I believe it all make sense, using this edda example, i can speculate that perhaps, the founder of Umunze was part of those igbo communities displaced by the Eddas.

Perhaps, when they say they were from Aro,ohafia, etc, what they meant to say was that they once inhabited the land now inhabited by the Aros,Ohafias and the Edda.

Btw, Orumba area in Anambra is an Isu enclave, a mere study of their language pattern and culture will tell you that they have more in common with Ummunneochi and Okigwe people, their presence in Anambra was but political placing, afterall, Ebonyi state was once part of Anambra state.

They are not migrants, their lands just happened to be carved into the old Anambra state, during the division of the old east central state into Imo and Anambra, and that anomaly was never corrected, and what more, the people are happy with being part of Anambra state.

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Re: Origin Of Various Igbo Clans by tonychristopher(m): 7:23pm On Mar 17
Odenigbo Aroli:

The whole of Anambra south bordering Imo is littered with migrants from Imo and Abia and this is a common knowledge but bear in mind there are people living there, already. Hence,the cultural foundations. .

Very true I am from nnewi south and my grand dad told me that we migrated from ndi izuogu a village called ndi ogbuonyeoma and our language is like aro also and mixture of anambra
Re: Origin Of Various Igbo Clans by pazienza(m): 11:19pm On Mar 17
The Concise History of Ozizza
Posted on Jul 21, 2013
Ozizza is located at the northeastern border of Afikpo North Local
Government Area of Ebonyi State . It is bounded on the East by the
Akpoha community in Amoha Local Government Area; on the south
by the Cross River basin and on the Northwest by Ugwuegu and
Nkpogoro communities . The terrain is hilly , rough and rugged . The
valleys and basin are rich agricultural lands. The people are mainly
farmers, fishermen and traders .
The meaning of “Ozizza” is not clear and its origin has not been
established by any acceptable oral tradition or research work. The
name “Ozizza” has not been traced to any one person or group of
persons. Nevertheless , legend has it that the place was used as an
observation post by the armies of the Egus and Nkanus who had
settled in different part of Ehugbo , to watch and report on the
movement of any enemy group on the other side of Cross River
who may attempt to cross over or launch an attack. From time to
time , the guards at the out posts were invited by their leaders to
report on their observations . Going to answer the call of the
leaders was literarily interpreted as “Ozizza Oku .” The point from
where the guards take off to answer the call was then called
When the Egus and Nkanus withdrew their guards from the
outposts the new settlers who took over the place retained the
name “Ozizza” This legend has neither tradition, historical nor
anthropological support nor has any authority refuted it .
The First Dwellers in the Various Villages
1. Amorie
Oral tradition has it that the first person to settle in Amorie was
Edemoke. He is believed to have traveled from Nri in the Igbo
hinterland of the present Anambra State . His journeys took him
through the fringes of the Cross- River at Igbo Ekureku from where
he crossed the Akpoha creek to where we now call Ameta . From
Ameta he came to Agba in the present Amorie .
When he left Nri , he collected a fragment of the then famous Igbo
Nrijuju for his protection . On his journey from Igbo Ekureku to
Agba , he saw a mighty cave containing deep blue water and
inhabited by dangerous reptiles, crocodiles and tigers . He entered
the water and put the fragment of the Igbo Nri juju in it and
offered sacrifices to it , thus turning the cave into the home of the
powerful Nri deity . As subsequent settlers joined him in the area
now called Ozizza, he introduced them to the powerful deity who
they accepted to be superior to all other gods they had known ;
hence they renamed it ( Eze -ayi - Ozizza) the king of Ozizza. The
crab is the symbol of the juju. The crab was originally called
“Icha, ” hence the name Ozizza Icha .
The chronological order of the arrivals of the other settlers in
Ozizza after Edemeke is not clear. So permit me to start with just
any one.
1. Orra
The founder of Orra is Akpu - Eke -Ude , hence the name Orra Ndi
Akpueke . His Original name was Akpu -Ike - Ude . He settled in a
place now called Ezi Akpueke . He migrated from Aro -chukwu
through Atani to the Cross- River . He joined the Abiriba , Ohofia and
Edda warriors who were ravaging settlements on the Cross -River
basin in search of the Egus and Nkanus whom they heard were
moving towards the Cross- River at Ikwo and Uvuruekpe areas.
At Akunakuna , Akpa- Ike decamped and made his way to join Igbo
ukwu who was already conquering the area now known as Eho -
Igbo ( Ehugbo ) better called “Umuigbo .” As Igboukwu and his
Nkanu warriors moved towards Igbo hinterland , Akpa -Ike moved
towards eastward on the fringes of the Cross- River and finally
settled on a hill overlooking the Cross- Rivera at a point now called
Orra. He was later joined by Ina - Aja .
Ina- aja had lived together with his brother Oboro - iyi at Ebetu in
Amikpo until trouble came between them arising from an
accusation of adultery against Ina- Aja . He left Ebetu and travelled
southward in agony and pain of heart , until he finally settled at the
present Ezi Egwu in Agbogo Orra . He came with a juju called
Ebetuto to unite him with his brother — Oboro Iyi .
Ina- Aja made his wife the chief priest of Ebetu , which he crowned
the goddess of fertility and made it part of the Ogo- cult. This
accounts for why , once in a year, the daughters of Ina - Aja
wherever they may live in Ehugbo return to their ancestral home at
Ezi Egwu in Agbogo Orra to renew their initiation into the Ogo- cult.
On that day, women take over Ogo while the men retreat to their
homes throughout the night .
1. Imama
Imama is properly called Imama -Okpoto . This is because Okpoto
is the founder of Imama. He migrated from Aro- chukwu from
where he joined the Abiriba , Edda , and Ohofia army , which moved
into Igbo hinterland where they overran small Awgu and Ishiagu
villages until they met with stiff opposition from the Ezza nation at
Agba Isu in the present Onicha local government area .
Okpoto was a powerful , fearsome man . After the Agb war, Okpoto
began to travel alone, levying his own war and winning battles
until he came in contact with the Egus who overpowered him and
banished him to the Cross- River . At a point close to the Cross
River , he settled in a place now called Ovum in Imama. He was a
great wrestler and a warlord . Before long, all other settlers in
Ozizza recognized his prowess in war and wrestling hence all wars
that involved the whole of ozizza were organized and took off from
his Ovum settlement. Great wrestlers in Ozizza were discovered
and celebrated at his Ogo Ovum hence the name “Ogo Ukwu .”
1. Amikpo
Amikpo was founded by the duo of Oboro Iyi and Ina - Aja . Oboro
Iyi was the elder brother of ina- Aja. They both migrated from the
central Igbo land to Aro -chukwu where they got in touch with the
Atani warriors . Together they moved upstream of the Cross River
until they came to Akunakuna where they settled and lived for a
long time . At Akunakuna , they acquired a goddess of fertility which
they called Ebetu . Because it was the god of fertility, Oboro Iyi ’ s
wife became its first chief priest . From Akunakuna they travelled to
“Ubaka” a village in Bahumono clan of Cross River state from
where they crossed the river and settled at a place which they
later called “Ebetu ” in honor of their god of fertility . It was from
Ebetu that Ina - Aja migrated to Agbogo Orra.
I wish to state clearly that the history told above about the origin
of the various villages in Ozizza is based purely on oral traditions ,
myths , legends , etc., handed down over from generation to
generation and authenticated by affected physical features,
evidence , tools and instrument used by ancient settlers in the
places mentioned in this write up. My interview with very old men
of sound minds from different villages in Ozizza at different times
and under different circumstances went a long way to corroborate
the preachment of oral tradition , myths and legends . This write up
is not an authoritative account . It is aimed at stocking the interest
of the younger citizens of Ozizza to go into full scale research as
to how they came to be where they are today : What is the Origin
of Ozizza?
Cultural and Religious Background
I am fascinated by the definition of culture as contained in the
Merrian Webster’ s third new international dictionary, which defines
culture as :
“the total pattern of human behavior and its products embedded in
thought , speech , action , artifacts , dress codes , customary beliefs,
social funds and material traits constituting a distinct complex of
tradition of a racial, religious or social group. ”
In Ozizza as well as in other parts of Ehugbo , culture abounds. It
permeates and dominates every aspect of the people ’ s life and like
a web , Ehugbo culture is summarized in the “Ogo cult ,” which in
itself is hierarchical and very secretive and finally tied to the life
and death of the people .
Culture is dynamic ; Ehugbo culture is inclusive . No wonder , our
people ’ s culture has been affected by the dynamic forces of
education , Christian religion , civilization , industrialization ,
information technology , medical science , etc . These have combined
to cause changes in our ways of life such as our food habits ,
belief systems , dress forms, music , dance steps, festivals , yearly
calendar, institutions, marriage rights, womanhood , etc.
In Ozizza, before this era of radical changes , the people observed
and celebrated various cultural activities and celebrations which
included Iri - ji , wrestling ( Mgba ) , Iko Okochi , Iko Ezeayi , Iko Onu -
oka, Iko Udumini , female circumcision, Iko Erusi ( Okwanta) various
initiation ceremonies marking the progress of a male child through
the hierarchical stages of the Ogo cult, etc .
Each celebration or observation was marked by appropriate
solemnity or festivity which makes the day to stand out from all
other days in the native calendar , with its peculiar music , dance
steps, food items , code of behavior, language system including
animal and spiritual noises , etc. These celebrations and
observations gave pomp , vigour morality and decency to the
traditional people as they insisted on total obedience to their
traditional code of behavior under the pain of severe cleansing
rites , ostracism or death in extreme cases.
Ikpe - Egwu, Erebe and Ikpo- Oke- Okwu were the three pillars which
supported the cultural life of Ehugbo people by providing
deterrence /punishment for breach of cultural norms or breach of
law and order. The fear of the consequences to one’ s family if
visited with punishment was the beginning of wisdom . People
feared them like the white patch of leprosy on the forehead and
avoided any act that attracted any of them .
With the advent of western education and Christian religion , these
forces of morality were gradually eroded, declared fetish and
indices of backwardness and allowed to die without putting
anything in their place to check moral decay and criminality . With
time society broke loose with no practical sanctions to intervene
except the precept of the Bible which depended on individual
conscience . No wonder, Okumkpo Ozizza in 1993 , lamenting the
situation said , “Ikpe - Egwu alaga wo ; Erebe alaga wo ; Oke - Okwu
alaga wo .” It then asked : on which moral code do we bring up our
children ( ayi ji ngini jee azu umu )?
Religion has been variously defined by different authorities , but the
definition I admire most is the one I find in Oxford Advanced
Learners Dictionary , which reads thus :
“Belief in the existence of a supernatural ruling power, the creator
and controller of the universe , who has given to man a spiritual
nature which continues to exist after the death of the body.”
The African ( like members of other races of the world ) is
polytheistic. His lack of scientific knowledge makes him to wonder
with awe at any object or place whose shape , size or form differs
markedly from what he had known others to be . When his wonder
turns into fear he begins to worship that object or place ; hence he
has the sun god, the moon god , god of the sea , war god , god of
fertility, god of harvest , etc. In the same way the ancient Ozizza
man created and worshiped many gods such as Eze Ayi Ozizza,
Ebetu , Evegere enyum, Ika, Nkpume- Ukwu. This was in addition to
the other gods worshipped by other Ehugbo people such as Ibini
Ukpabi , Njoku, Nkamalu , Eguru Chi Owoko , Oma -ezi , etc.
Individuals, families and kindred also create and worship their own
gods depending on their spiritual and physical needs .
Ogo is the most powerful god worshiped by Ehugbo people . It is a
cult of secrets, the initiation into which is graded and entered into
in stages as one develops the capacity to keep secrets. Initiation
into Ogo cult heralds the attainment of manhood by any male
child . Without being initiated into the ogo , the male child is not
permitted to get married ; and if by mistake he impregnates a
woman, his right ear would be cut off . In the same vein , an
uninitiated boy could not go to war even when his family is under
attack. This is because an uninitiated boy is not considered
capable of handling manly situations.
Christian religion is a new comer to Ozizza. It was first brought to
the people in 1913 by the church of Scotland Mission ( CSM ) , now
Presbyterian Church of Nigeria ( PCN ) . It took off at Ezi Akpueke in
Orra where the missionaries established a small primary school .
The school lasted for two years before it was closed down because
teachers flogged the son of a prominent chief who ordered them
out of the village for daring to flog his son. However the school
was reopened in 1916 , this time at the present site of the
Presbyterian Church , Ozizza.
In 1924 the school was transferred to Ukpa , the present location
Ukpa /Amachara primary School . The Presbyterian Church
continued to survive with very few members until 1947 when it
was joined by the Catholic Church . With the two churches the
Christian faith began to grow . Today there are about a dozen
Christian denominations struggling for membership in Ozizza.
Author: Chief Brendan O . Otu ( KSM )
Re: Origin Of Various Igbo Clans by pazienza(m): 11:26pm On Mar 17
Nri really had wide coverage of Igboland,it's wonderful to know from Ozziza's history that Nri's influence spread as far as the cross river area. Nri really was great.

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