His Eminence, Eze Bernard Onyenguzo Enweremadu, the traditional head of Ngwa land in Abia State and monarch of Ngwaukwu Ancient Kingdom is dead. Aged 77.
His first son and Crown Prince of Ngwaukwu, Rt Hon Christopher Enweremadu, broke the sad news on Sunday in a statement made available to journalists in Umuahia. According to him, the late highly revered monarch died peacefully, adding that plans for his burial will be announced in due course.
The late monarch, who was the second traditional ruler to serve as Chairman, Abia State Council of Traditional Rulers after the creation of the state in 1991, was the head of Ngwa ethnic nationalities, made of seven local government areas of Abia State.

He was outspoken and full of wisdom as he dished out Igbo nay Ngwa proverbs in his speeches with relish. He was conferred with numerous local, national and international awards while alive.

He was crowned King in 1976 in the Old Imo State. Sources close to his Palace said he underwent a major surgery at an undisclosed hospital in Abuja the Federal Capital Territory, but could not survive the surgery.

The late monarch is survived by 13 wives and many children and grand children, amongst whom is Rt Hon Christopher Enweremadu, former Speaker, Abia State House of Assembly.

Last night when the news of his death was officially broken, sympathizers began to pour into the Palace at Ngwaukwu to empathize with the family. Amongst the early callers were the Deputy Governor, Ude Oko Chukwu PhD; Chairman, Abia State Council of Traditional Rulers, HRM Eze Ndubuisi Nwabeke and others.
https://uchenwosu.com/2021/01/24/death-of-his-eminence-eze-enweremadu/

Rest in peace

Rip

T

Onye nwe ala Ngwa. Opara Ukwu Ngwa. Eze Ukwu Ala Ngwa.
Dike Ala..... Ngwa Land cries
Rest in Peace Sir.

I thought Eze Ikonne, Enyi 1 of Aba is the paramount ruler of Ngwa land.

If this man can die, it means death is really eminent to everyone in its time.

Osisi ukwu adaala la ala Ngwá!

R.i.p Great Traditionalist

IamAtikulate:
I thought Eze Ikonne, Enyi 1 of Aba is the paramount ruler of Ngwa land.

Ngwa doesn’t have a paramount ruler. It’s just that Ikonne was recognized before Enweremadu some two years prior, I believe.

Why does the article refer to his son as "Crown Prince"? Do first sons inherit the throne in Ngwaland as they do in Benin and parts of Anioma?

ChinenyeN:


Ngwa doesn’t have a paramount ruler. It’s just that Ikonne was recognized before Enweremadu some two years prior, I believe.

Ikonne calls himself Eze Ndi Eze and Eze Gburugburu Ngwa.

He even uses Imperial Majesty instead of HRM.

IamAtikulate:
I thought Eze Ikonne, Enyi 1 of Aba is the paramount ruler of Ngwa land.

Eze Enweremadu is the traditional head of Ngwa land followed by Eze Ikonne.

ChinenyeN:


Ngwa doesn’t have a paramount ruler. It’s just that Ikonne was recognized before Enweremadu some two years prior, I believe.

Ngwa has a paramount ruler...Eze Ukwu of Ngwa Ukwu(Okpu Muo)....this kingdom is the traditional and spiritual headquarters of Ngwa land.


Eze Ikonne is popular because he is the traditional head of the commercial headquarters of Ngwa Land...(Enyimba City ,Aba)

RedboneSmith:
Why does the article refer to his son as "Crown Prince"? Do first sons inherit the throne in Ngwaland as they do in Benin and parts of Anioma?

Yes....especially the Okpu Muo(Ngwa Ukwu)

IamAtikulate:

Ikonne calls himself Eze Ndi Eze and Eze Gburugburu Ngwa.

He even uses Imperial Majesty instead of HRM.

Divoc:
Ngwa has a paramount ruler...Eze Ukwu of Ngwa Ukwu(Okpu Muo)....this kingdom is the traditional and spiritual headquarters of Ngwa land.


Eze Ikonne is popular because he is the traditional head of the commercial headquarters of Ngwa Land...(Enyimba City ,Aba)

Ngwa was never a kingdom. All of this HRM/HRH and “Imperial Magesty” is the result of interaction with the British. When they came to Ngwaland, they assumed there was a king (since they came from a monarchy themselves).

When they couldn’t find a monarch, the British appointed Ananaba of Obegu “King of Ngwa” in the late 1800s. They did it for various reasons, but ultimately, they wanted something they could relate to. In effect, they ended up importing the some of the ideas of kingship into Ngwa. Ananaba’s time came and went, then the Warrant Chief era ended. It took however many more years until Ikonne was acknowledged as “Enyi I of Aba” and became the first of the modern “traditional rulers” in Ngwaland. Then Nigeria started acknowledging the use of “HRM” or “HRH” with traditional rulers, then Ikonne started calling himself “Imperial Majesty”.

Honestly, you can tell Ngwa culture did not have a paramount ruler when you look at the etymology of some words and expressions and you look at the dynamics and settlement patterns of various Ngwa townships.

Prior to the European-imported kingship, the word “eze” actually had two different meanings in Ngwa. The original meaning referred to anyone that had his or her own property (like owning compound). “Eze” was, originally, anyone who did not have to rely on their parents/kinship unit for livelihood and sustained themselves in their own homestead; a man or woman of means.

In that time, the “Onye Nnwe Ala” was the customary expression for someone who was a village or clan head; not “Eze”. The Onye Nnwe Ala were the customary custodians of the local culture and communal worship. When Isuama started migrating down into the area, they introduced a new meaning of “Eze” as the “chief priest” (of a particular deity). Ngwa adopted the expression “Eze Muo” (later “Eze Ala”) alongside Onye Nnwe Ala, since most Onye Nnwe Ala officiated the local communal ritual practices.

The Warrant Chief period transformed the meaning of Eze into “King” in the “kingdom” sense. Now we have so many autonomous kingdoms that never existed before. “Traditional rulership” isn’t even inheritable in Ngwaland and this is the remnant of the Warrant Chief practice.

Ewneremadu is even the “Ezeukwu I” of Ngwa Ukwu while communities like Ntigha were already on their “Gwugwuga III” by the 1990s; and Ugwunagbo on its “Ezeala III” by 1970s.

I will concede that due to the Nkpe and Ala ceremonies in northern Ngwa, there is the vague notion that the “Eze Ala” of Ukwu is “the paramount ruler of Ngwaland”. However, this is dynamic is particular to northern Ngwa and was conceived of as the solution to the constant conflict between Ukwu and Umuoha communities. Southern Ngwa (though sharing an Ngwa identity) does not recognize a paramount ruler. Many southern Ngwa village-groups were settled before the resolution between Ukwu and Umuoha was reached. So the Nkpe ritual is not re-enacted by them and it is also why southern Ngwa village-groups do not hold any of the Ofo Asuto.

Long story short, Ngwa was never a kingdom and it does not have a paramount ruler, but thanks to the British and the colonial/Warrant Chief system, the idea was successfully introduced.

ChinenyeN:




Ngwa was never a kingdom. All of this HRM/HRH and “Imperial Magesty” is the result of interaction with the British. When they came to Ngwaland, they assumed there was a king (since they came from a monarchy themselves).

When they couldn’t find a monarch, the British appointed Ananaba of Obegu “King of Ngwa” in the late 1800s. They did it for various reasons, but ultimately, they wanted something they could relate to. In effect, they ended up importing the some of the ideas of kingship into Ngwa. Ananaba’s time came and went, then the Warrant Chief era ended. It took however many more years until Ikonne was acknowledged as “Enyi I of Aba” and became the first of the modern “traditional rulers” in Ngwaland. Then Nigeria started acknowledging the use of “HRM” or “HRH” with traditional rulers, then Ikonne started calling himself “Imperial Majesty”.

Honestly, you can tell Ngwa culture did not have a paramount ruler when you look at the etymology of some words and expressions and you look at the dynamics and settlement patterns of various Ngwa townships.

Prior to the European-imported kingship, the word “eze” actually had two different meanings in Ngwa. The original meaning referred to anyone that had his or her own property (like owning compound). “Eze” was, originally, anyone who did not have to rely on their parents/kinship unit for livelihood and sustained themselves in their own homestead; a man or woman of means.

In that time, the “Onye Nnwe Ala” was the customary expression for someone who was a village or clan head; not “Eze”. The Onye Nnwe Ala were the customary custodians of the local culture and communal worship. When Isuama started migrating down into the area, they introduced a new meaning of “Eze” as the “chief priest” (of a particular deity). Ngwa adopted the expression “Eze Muo” (later “Eze Ala”) alongside Onye Nnwe Ala, since most Onye Nnwe Ala officiated the local communal ritual practices.

The Warrant Chief period transformed the meaning of Eze into “King” in the “kingdom” sense. Now we have so many autonomous kingdoms that never existed before. “Traditional rulership” isn’t even inheritable in Ngwaland and this is the remnant of the Warrant Chief practice.

Ewneremadu is even the “Ezeukwu I” of Ngwa Ukwu while communities like Ntigha were already on their “Gwugwuga III” by the 1990s; and Ugwunagbo on its “Ezeala III” by 1970s.

I will concede that due to the Nkpe and Ala ceremonies in northern Ngwa, there is the vague notion that the “Eze Ala” of Ukwu is “the paramount ruler of Ngwaland”. However, this is dynamic is particular to northern Ngwa and was conceived of as the solution to the constant conflict between Ukwu and Umuoha communities. Southern Ngwa (though sharing an Ngwa identity) does not recognize a paramount ruler. Many southern Ngwa village-groups were settled before the resolution between Ukwu and Umuoha was reached. So the Nkpe ritual is not re-enacted by them and it is also why southern Ngwa village-groups do not hold any of the Ofo Asuto.

Long story short, Ngwa was never a kingdom and it does not have a paramount ruler, but thanks to the British and the colonial/Warrant Chief system, the idea was successfully introduced.

Chinenye I agree with you on the number (1) but I don't quite understand were your coming from in your statement in number (2), because from my research and understanding the system of a priest to a particular deity has always been well established as a part of Ngwa culture which is as old as Ngwa culture. Such system occupied by specific priest know as Dibia AFA and this Dibia stuff in Ngwa land function like this,

1) Ordinary Dibia ------ this are people or someone who learn it through apprenticeship inwhich he or she will now be able to treat people's sickness.

2) Dibia from Father/Mother to his or her Child---
This type of Dibia's are mostly those that are specialized which are Dibia okpokpor, Dibia Anya, Dibia Omumu Nwa, Dibia ahuokuh (sickness).

3) Here is another set of Dibia's that are similar to those of number 2 but are higher than number 2 when it comes to spirituality eg this Dibia's are always involved in Ichu ajah la hie nmuo and other spiritual things like different kinds of Ehihi spiritual stuff/ nsi la ajah (Dibia otiaka/otinkumah) etc, this Dibia's know by some particular title/name which are if the person is a female she will be know as Eze Nwayi but if the person is a male/man he will be know as Eze Nwokoh.

4) Dibia AFA -------- this one is a spiritual gift/system which is somehow complicated and complex at the same time because this works as an upgrade for the Dibia's in number 3 inwhich some of those Oye Nnwe Ăla in Ngwa land And some of Nde Isi Opahra (First son's) can also upgrade their portfolio by becoming a Dibia but what makes this number 4 different is the AFA language which is the language of the spirit and of our ancestors, I really don't know how much you know about Igbo cosmology/spirituality well i also like add more to the Eze Ala, Which is that Eze Ala is more than the title itself it is a name of the Igbo earth goddess who is the same as Eke and this Eke is the same Eke we have in the name Chineke or Chi na Eke kere uwa la ojuju ya and also Nne miri/ osimiri inwhich the are all but the manifestation of Nne Chiukwu. Our Ngwa ancestor's understands this things about Eze Ala and Ala the earth goddess that's why they name their first settlement ---- Okpu ala ---- Ngwa inwhich they consecrated the land and dedicated to Ala the earth goddess.

5) The Isuama people that you mentioned are they the present day villages and communities in Ngwa land that answers Owerri as the name of their village/community and also those that answers Urâtă as the name of their village and community. The Isuama cultural groups of both Imo State and Abia State are know for their Ikenga stuff so I'm surprised like the way you said it concerning the Eze nmou stuff inwhich I will say it like this instead of introducing their well know Ikenga culture to Ngwa land instead they introduce the Eze nmou stuff like you said concerning Eze nmou Which I found very surprised.

thewitnessblog:
His Eminence, Eze Bernard Onyenguzo Enweremadu, the traditional head of Ngwa land in Abia State and monarch of Ngwaukwu Ancient Kingdom is dead. Aged 77.
His first son and Crown Prince of Ngwaukwu, Rt Hon Christopher Enweremadu, broke the sad news on Sunday in a statement made available to journalists in Umuahia. According to him, the late highly revered monarch died peacefully, adding that plans for his burial will be announced in due course.
The late monarch, who was the second traditional ruler to serve as Chairman, Abia State Council of Traditional Rulers after the creation of the state in 1991, was the head of Ngwa ethnic nationalities, made of seven local government areas of Abia State.

He was outspoken and full of wisdom as he dished out Igbo nay Ngwa proverbs in his speeches with relish. He was conferred with numerous local, national and international awards while alive.

He was crowned King in 1976 in the Old Imo State. Sources close to his Palace said he underwent a major surgery at an undisclosed hospital in Abuja the Federal Capital Territory, but could not survive the surgery.

The late monarch is survived by 13 wives and many children and grand children, amongst whom is Rt Hon Christopher Enweremadu, former Speaker, Abia State House of Assembly.

Last night when the news of his death was officially broken, sympathizers began to pour into the Palace at Ngwaukwu to empathize with the family. Amongst the early callers were the Deputy Governor, Ude Oko Chukwu PhD; Chairman, Abia State Council of Traditional Rulers, HRM Eze Ndubuisi Nwabeke and others.
https://uchenwosu.com/2021/01/24/death-of-his-eminence-eze-enweremadu/

RIP EZE of Ngwa UKWU.

ChinenyeN:




Ngwa was never a kingdom. All of this HRM/HRH and “Imperial Magesty” is the result of interaction with the British. When they came to Ngwaland, they assumed there was a king (since they came from a monarchy themselves).

When they couldn’t find a monarch, the British appointed Ananaba of Obegu “King of Ngwa” in the late 1800s. They did it for various reasons, but ultimately, they wanted something they could relate to. In effect, they ended up importing the some of the ideas of kingship into Ngwa. Ananaba’s time came and went, then the Warrant Chief era ended. It took however many more years until Ikonne was acknowledged as “Enyi I of Aba” and became the first of the modern “traditional rulers” in Ngwaland. Then Nigeria started acknowledging the use of “HRM” or “HRH” with traditional rulers, then Ikonne started calling himself “Imperial Majesty”.

Honestly, you can tell Ngwa culture did not have a paramount ruler when you look at the etymology of some words and expressions and you look at the dynamics and settlement patterns of various Ngwa townships.

Prior to the European-imported kingship, the word “eze” actually had two different meanings in Ngwa. The original meaning referred to anyone that had his or her own property (like owning compound). “Eze” was, originally, anyone who did not have to rely on their parents/kinship unit for livelihood and sustained themselves in their own homestead; a man or woman of means.

In that time, the “Onye Nnwe Ala” was the customary expression for someone who was a village or clan head; not “Eze”. The Onye Nnwe Ala were the customary custodians of the local culture and communal worship. When Isuama started migrating down into the area, they introduced a new meaning of “Eze” as the “chief priest” (of a particular deity). Ngwa adopted the expression “Eze Muo” (later “Eze Ala”) alongside Onye Nnwe Ala, since most Onye Nnwe Ala officiated the local communal ritual practices.

The Warrant Chief period transformed the meaning of Eze into “King” in the “kingdom” sense. Now we have so many autonomous kingdoms that never existed before. “Traditional rulership” isn’t even inheritable in Ngwaland and this is the remnant of the Warrant Chief practice.

Ewneremadu is even the “Ezeukwu I” of Ngwa Ukwu while communities like Ntigha were already on their “Gwugwuga III” by the 1990s; and Ugwunagbo on its “Ezeala III” by 1970s.

I will concede that due to the Nkpe and Ala ceremonies in northern Ngwa, there is the vague notion that the “Eze Ala” of Ukwu is “the paramount ruler of Ngwaland”. However, this is dynamic is particular to northern Ngwa and was conceived of as the solution to the constant conflict between Ukwu and Umuoha communities. Southern Ngwa (though sharing an Ngwa identity) does not recognize a paramount ruler. Many southern Ngwa village-groups were settled before the resolution between Ukwu and Umuoha was reached. So the Nkpe ritual is not re-enacted by them and it is also why southern Ngwa village-groups do not hold any of the Ofo Asuto.

Long story short, Ngwa was never a kingdom and it does not have a paramount ruler, but thanks to the British and the colonial/Warrant Chief system, the idea was successfully introduced.

Well said. Pls how can I reach you? There is this project I am working on...it has to do with Ngwa people, it will really help this generation.

Letu, let me set some context before responding to your question about my statement in #2. The Isuama migration was not just in one instance. It was different sets of migrations in growing intensity. Also, Isuama was a combination of Isu and non-Isu groups, though Isu dominated as far as population was concerned. I suspect that by the time the later migrations started happening, the Isu complex (the large region of Isu and non-Isu people) had finally become exposed to the highly developed ritual authority system by way of Eze, Nze, Ọzọ, and Duru. In Owerri specifically (if I remember correctly), the Duru was synonymous with Eze Muo and credit for the Duru/Eze Muo institution is given to outsiders migrating down from more northern Igbo areas.

In contrast, Ngwa did not (still does not) have a highly developed ritual authority system. Rather a single individual tended to serve as both the customary head and ritual authority of the local community's totem (or deity), because they were the possessor of the "Lineage Ọfọ". Of course, you already know these were the "Onye Nnwe Ala".

In many ways, the role of Onye Nnwe Ala is very similar to that of Eze, Duru, Eze Muo, etc. of the Owerri, Isuama and Northern Igbo region. As migrants gradually poured into Ngwaland, I suspect they brought with them some additional aspects of ritual authority and the corresponding terminology. We eventually adopted the use of "Eze Muo" (most likely from Owerri) and adapted the use of "Eze Ọfọ", since our focus has always been on the "Lineage Ọfọ" that is held by the Onye Nnwe Ala.

Notice that our use of Eze Muo, Eze Ọfọ and Eze Ala in Ngwa are rather limited to village heads who possessed the Lineage Ọfọ, unlike in the Owerri, Isuama and Northern Igbo regions where the institutions did not always coincide with the maximal lineage practice. This suggests cultural diffusion of this use of "Eze" from groups with more highly developed ritual authority systems.

Yes, we do have the Eze Nwoko and Eze Nwaanyị, but I might suggest that this terminology is also an example of our adopting the similar Eze-based terminology as our ritual authority system changed somewhat due to the incoming Isuama.

Granted, it is very possible that I may be mistaken in my interpretation, but simply looking at the differences concerning the extent of ritual authority in customary Ngwa culture vs other groups (and knowing that "eze" also used to have a different, non-ritualistic meaning in Ngwa), it seems the Isuama (coming from a more highly-developed, eze-centric ritual authority system) introduced a new meaning with "Eze" as they migrated into the region.

So that is the crux of my statement in #2. Our use of "Eze" (as we use it today in modern Ngwa lect) is the result of cultural diffusion and colonial administration.

RedboneSmith:
Why does the article refer to his son as "Crown Prince"? Do first sons inherit the throne in Ngwaland as they do in Benin and parts of Anioma?

Would be interesting to know.

Divoc:



Well said. Pls how can I reach you? There is this project I am working on...it has to do with Ngwa people, it will really help this generation.

I'm also interested in this(I mean ur project) I will love to share it on my blog/site

waze63:

I'm also interested in this(I mean ur project) I will love to share it on my blog/site

please kindly share your blog /site sir.

ChinenyeN:
Letu, let me set some context before responding to your question about my statement in #2. The Isuama migration was not just in one instance. It was different sets of migrations in growing intensity. Also, Isuama was a combination of Isu and non-Isu groups, though Isu dominated as far as population was concerned. I suspect that by the time the later migrations started happening, the Isu complex (the large region of Isu and non-Isu people) had finally become exposed to the highly developed ritual authority system by way of Eze, Nze, Ọzọ, and Duru. In Owerri specifically (if I remember correctly), the Duru was synonymous with Eze Muo and credit for the Duru/Eze Muo institution is given to outsiders migrating down from more northern Igbo areas.

In contrast, Ngwa did not (still does not) have a highly developed ritual authority system. Rather a single individual tended to serve as both the customary head and ritual authority of the local community's totem (or deity), because they were the possessor of the "Lineage Ọfọ". Of course, you already know these were the "Onye Nnwe Ala".

In many ways, the role of Onye Nnwe Ala is very similar to that of Eze, Duru, Eze Muo, etc. of the Owerri, Isuama and Northern Igbo region. As migrants gradually poured into Ngwaland, I suspect they brought with them some additional aspects of ritual authority and the corresponding terminology. We eventually adopted the use of "Eze Muo" (most likely from Owerri) and adapted the use of "Eze Ọfọ", since our focus has always been on the "Lineage Ọfọ" that is held by the Onye Nnwe Ala.

Notice that our use of Eze Muo, Eze Ọfọ and Eze Ala in Ngwa are rather limited to village heads who possessed the Lineage Ọfọ, unlike in the Owerri, Isuama and Northern Igbo regions where the institutions did not always coincide with the maximal lineage practice. This suggests cultural diffusion of this use of "Eze" from groups with more highly developed ritual authority systems.

Yes, we do have the Eze Nwoko and Eze Nwaanyị, but I might suggest that this terminology is also an example of our adopting the similar Eze-based terminology as our ritual authority system changed somewhat due to the incoming Isuama.

Granted, it is very possible that I may be mistaken in my interpretation, but simply looking at the differences concerning the extent of ritual authority in customary Ngwa culture vs other groups (and knowing that "eze" also used to have a different, non-ritualistic meaning in Ngwa), it seems the Isuama (coming from a more highly-developed, eze-centric ritual authority system) introduced a new meaning with "Eze" as they migrated into the region.

So that is the crux of my statement in #2. Our use of "Eze" (as we use it today in modern Ngwa lect) is the result of cultural diffusion and colonial administration.

Well okay, l will like to know what you of this Facebook page/Link that has to do with Ngwa history, especially where the writer made reference to NRI because I've never heard of such before.https://m./proudlyngwa/permalink/4069205443092051/?comment_id=4074548972557698&notif_t=group_comment_follow&notif_id=1613155355014220&ref=opera_for_android_speed_dial