A group picture in Aro in 1972, shortly after the Biafran war.

Dear friend Odumchi:
Excellent presentations ... my most sincere congratulations and thanks!
As a researcher I am very impressed with everything, but mainly
by "ogu dance".
I want to apologize for my ignorance, but I would like to ask you if that dance is a war dance, or have any connection with the Orisa Ogun originating of Iré or if it is another divinity?.
I reiterate my congratulations and my thanks dear friend!
I'm at your service.

Ptolomeus: Dear friend Odumchi:
Excellent presentations ... my most sincere congratulations and thanks!
As a researcher I am very impressed with everything, but mainly
by "ogu dance".
I want to apologize for my ignorance, but I would like to ask you if that dance is a war dance, or have any connection with the Orisa Ogun originating of Iré or if it is another divinity?.
I reiterate my congratulations and my thanks dear friend!
I'm at your service.

Yes, it's a war dance. And no it has nothing to do with Orisa or Ogun. It was performed during and after a war with the heads of decapitated war prisoners. I'd be glad to answer any other questions you may have.

odumchi:

Yes, it's a war dance. And no it has nothing to do with Orisa or Ogun. It was performed during and after a war with the heads of decapitated war prisoners. I'd be glad to answer any other questions you may have.

Dear friend Odumchi.
Thank you very much for your wonderful and kind response.
Unfortunately I do not dominate the African language, and I have great difficulty with English. I am Uruguayan and I speak Spanish.

In this dance of war, is very marked the presence of a rooster (chicken), even at one point is passed over the body of a person.
If my question does not involve violating some secret (not my intention to do so) could you explain the meaning or symbolism of the rooster?
Came after his sacrifice?
In the case of the masquerade, it is the representation of an ancestor, or just something decorative?
I hope my questions are not inappropriate, but I really appreciate African traditions, and exposure seemed to me excellent.
Warm regards dear friend Odumchi!

Ptolomeus:
Dear friend Odumchi.
Thank you very much for your wonderful and kind response.
Unfortunately I do not dominate the African language, and I have great difficulty with English. I am Uruguayan and I speak Spanish.

In this dance of war, is very marked the presence of a rooster (chicken), even at one point is passed over the body of a person.
If my question does not involve violating some secret (not my intention to do so) could you explain the meaning or symbolism of the rooster?
Came after his sacrifice?
In the case of the masquerade, it is the representation of an ancestor, or just something decorative?
I hope my questions are not inappropriate, but I really appreciate African traditions, and exposure seemed to me excellent.
Warm regards dear friend Odumchi!

The rooster is meant as an offering to the oracle where the dancers are spiritually "fortified". In an actual war dance, the cock is beheaded before an oracle and its blood is poured at the feet of the oracle in exchange for protection and fearlessness for the dancers. Some of this power is also sent into the dead body of the chicken which is ocassionally passed over the bodies of the dancers to revitalize or rejolt them.

There are different types of masquerades but for the "ekpo" ones that I posted, they are meant to be symbols of spirits. "Ekpo" literally means spirit in the Ibibio language. When someone wears an ekpo masquerade, they are said to lose consciousness and also lose control of their actions. And yes, Ekpo masquerades are the spirits of the ancestors.

I am sorry that you are having difficulty with English. I will try and be as clear as possible.

odumchi:

The rooster is meant as an offering to the oracle where the dancers are spiritually "fortified". In an actual war dance, the cock is beheaded before an oracle and its blood is poured at the feet of the oracle in exchange for protection and fearlessness for the dancers. Some of this power is also sent into the dead body of the chicken which is ocassionally passed over the bodies of the dancers to revitalize or rejolt them.

There are different types of masquerades but for the "ekpo" ones that I posted, they are meant to be symbols of spirits. "Ekpo" literally means spirit in the Ibibio language. When someone wears an ekpo masquerade, they are said to lose consciousness and also lose control of their actions. And yes, Ekpo masquerades are the spirits of the ancestors.

I am sorry that you are having difficulty with English. I will try and be as clear as possible.

Dear friend Odumchi.
Not your fault that I have difficulty with English ... You are very kind.
I really appreciate your detailed explanations . Although the video does not show it, I assumed that was it, as the "passage" Rooster implied purification or cleaning. I have a clear vision of Yoruba cults in Orisa and some references of religion Angola (Nkisse). It is amazing the similarity, the multiple points of contact with these ceremonies so beautiful ...
Thanks to your excellent explanation, the videos become even more valuable.
I am infinitely grateful to you for the beautiful material, the kind explanations and great patience.
I reiterate his orders.
A very warm greeting!

let me rephrase the post again, i think what Arochukwu in pictures means is not showing us masquerades and social events rather edifices,ancient dwelling houses and modern arochukwu of today and not showing pictures of dignitaries attending social events.please we are still waiting for the pictures because i have not been to that place before though we have things in common as an Abiriba man.

finezlord: let me rephrase the post again, i think what Arochukwu in pictures means is not showing us masquerades and social events rather edifices,ancient dwelling houses and modern arochukwu of today and not showing pictures of dignitaries attending social events.please we are still waiting for the pictures because i have not been to that place before though we have things in common as an Abiriba man.

Enyi, such pictures are very hard to come by and are rare online, however I will continue to search and will post more pictures of Arochukwu. I might even go to Aro and take more pictures myself. I appreciate your interest.

Arochukwu...The Spear of God!
Striking down down the enemies...! Gbam!

So Arochukwu is under Akampka rule or hegemony?

Odumchi, I have a question that has bothered me for sometime.

Is there a village or section of a village in Arochukwu that goes by the name of Bianko? I keep encountering the name in literature dealing with Arochukwu, but who or where it refers to is never clearly stated.

Also in the Omenuko story, Bianko again appears, this time as a market in the Bende-Uzuakoli area. You won't happen to know which market exactly this Bianko refers to, would you? The one at Bende or the one at Uzuakoli?

[It appears the one at Uzuakoli was also called Agbagwu market, after Agbagwu in Arochukwu. Could Bianko be yet another alternative name for the same market, or refer to another market altogether, possibly the one at Bende?]

Radoillo, my apologies for the delay. I want to help answer your question to the best of my ability, therefore I had to make a few inquiries here and there.

According to my father and my grandmother, there is a plantation in Ibom (a village in Arochukwu) called "Ovia Bianko" (Bianko's forest). Interestingly, there also exists an underground slave trail and cave network that connects the Ibini Ukpabi oracle (which is situated in Ibom) to Uzuakoli, and by extension Bende. In the past, this route was frequented by slave traders who escorted their human cargo to the Agbagwu and Bianko markets for sale. With regards to the names of these markets, my father observed that in the past great market fairs such as those of Bianko and Agbagwu were often named after prominent individuals or traders who frequented or helped establish them. As to the exact origins of their names, he isn't sure.

He also confirmed that both Bianko and Agbagwu were at Uzuakoli. My thoughts lead me to believe that both of these market fairs could've been hosted on separate market days (for example Bianko on Nkwo and Agbagwu on Afo) and on separate weeks. After quickly revisiting Omenuko, I came upon a passage that read:
"Ma Otu ihe di nke Igwe chefuru ikoro Omenuko bu na ahia adighikwa na Bende, na e bughariala ya na Ozuakoli. Nke ozo kwa na mgbe mbu, o bu Bianko bu oge ukwu karia Agbagwu, ma ugbu a Agbagwu bu oge ukwu karia Bianko."

This also further supports my hypothesis that both Bianko and Agbagwu were distinct market fairs that were both regularly hosted at Uzuakoli at alternating times.

That was very, very, helpful. Deeme, nwanne.

Arochukwu is rued by Akamkpa kings and overlords who displaced the weak Eboe rulers decades ago

odumchi:
Radoillo, my apologies for the delay. I want to help answer your question to the best of my ability, therefore I had to make a few inquiries here and there.

According to my father and my grandmother, there is a plantation in Ibom (a village in Arochukwu) called "Ovia Bianko" (Bianko's forest). Interestingly, there also exists an underground slave trail and cave network that connects the Ibini Ukpabi oracle (which is situated in Ibom) to Uzuakoli, and by extension Bende. In the past, this route was frequented by slave traders who escorted their human cargo to the Agbagwu and Bianko markets for sale. With regards to the names of these markets, my father observed that in the past great market fairs such as those of Bianko and Agbagwu were often named after prominent individuals or traders who frequented or helped establish them. As to the exact origins of their names, he isn't sure.

He also confirmed that both Bianko and Agbagwu were at Uzuakoli. My thoughts lead me to believe that both of these market fairs could've been hosted on separate market days (for example Bianko on Nkwo and Agbagwu on Afo) and on separate weeks. After quickly revisiting Omenuko, I came upon a passage that read:
"Ma Otu ihe di nke Igwe chefuru ikoro Omenuko bu na ahia adighikwa na Bende, na e bughariala ya na Ozuakoli. Nke ozo kwa na mgbe mbu, o bu Bianko bu oge ukwu karia Agbagwu, ma ugbu a Agbagwu bu oge ukwu karia Bianko."

This also further supports my hypothesis that both Bianko and Agbagwu were distinct market fairs that were both regularly hosted at Uzuakoli at alternating times.

@the emboldened: This seems to be absolutely correct. Armed with the information you've provided, I went searching. And I dug up a couple of passages that I think support your hypothesis. I want to quote them in full because they present a clear, concise picture of how the twin fairs, Agbagwu(the major fair) and Bianko (the minor fair) operated in Uzuakoli.

The passages are from Uzuakoli: A Short History by Alan John Fox.

"Unlike other markets, Agbagwu lasted for four days. Those who attended the market usually arrived on Afor towards the evening and went to a local market which usually held at Ngwu [an Uzuakoli village] to buy their food; they also sold some of their goods there. On the following day, Nkwo, the real Agbagwu market was held at Ekeoba, and the next day was continued at Eke Ukwu or Eke Ogbiti. Orie was used by the traders for clearing up; they also went around all the villages trying to sell any of their goods which remained.

After this four-day session of the Agbagwu market, the traders went home. Those who had not sold all their goods could leave the remainder in the house of the man with whom they had stayed. Twenty-four days elapsed between the market held at Ngwu and the next Agbagwu day; but eight days after Agbagwu had been held another market known as Bianko would take place. After Bianko, sixteen days passed before Agbagwu came round again."

Between your response and the above quote, I think I have my answer. Daalu rinne!

Radoillo:

Between your response and the above quote, I think I have my answer. Daalu rinne!

Nsogbu aditughiri ma olu.

Odumchi,

Abiakwa m ozo.

Do your immediate neighbours to the north (the Ututu and the Ihechiowa) have the Otusi institution like you do in Arochukwu?

[I know the institution exists farther north among the Abiriba and co., but I'm asking specifically about your immediate neighbours.]

Radoillo:
Odumchi,

Abiakwa m ozo.

Do your immediate neighbours to the north (the Ututu and the Ihechiowa) have the Otusi institution like you do in Arochukwu?

[I know the institution exists farther north among the Abiriba and co., but I'm asking specifically about your immediate neighbours.]

Yes, they do. Although, they might call it by another name of which I'm not sure.

Odumchi nda agi mere? hope i tried small.
I have a question i want you to clarify me.Why is it that the NWA-MGBEDE tradition is gradually phasing out in Aro. I have noticed that during traditional marriages.Plus Aro people have started imbibing the culture of other people in ceremonies....it is even more common when you travel to Aro.
Also does AROCHUKWU celebrate IKEJI festival like those of them in ARONDIZOGU?

debbie:
Odumchi nda agi mere? hope i tried small.
I have a question i want you to clarify me.Why is it that the NWA-MGBEDE tradition is gradually phasing out in Aro. I have noticed that during traditional marriages.Plus Aro people have started imbibing the culture of other people in ceremonies....it is even more common when you travel to Aro.
Also does AROCHUKWU celebrate IKEJI festival like those of them in ARONDIZOGU?

I gbaliri woo.

Unfortunately, the decline of our nwa mgbede tradition is a direct result of our carelessness with regards to the extent to which we are embracing Westernization. Moreover, education and economic factors influence and pressure modern day youth to the extent that it has become disadvantageous, economically and socially speaking, to isolate oneself and abide by all of the customary sanctions and regulations which nwa mgbede are subject to during their ino mgbede period. For example, modern young women who have careers and occupations no longer seem to have the time to isolate themselves for weeks nor to learn to live life and go through their day to day activities while wearing ola (ankle bracelets). Besides, since Eurocentric beauty standards have become the universal definition of "beauty", our people's traditional perception of thick and shapely as "the ideal" has phased out. What we know today as mgbede is the watered down remains of what mgbede truly was. I'd say the last generation to truly experience genuine and unadulterated mgbede was born in the 20s or 30s.

The Ikeji festival was brought over to Izuogu by its founders (like at all other Aro settlements). Ikeji Izuogu, however, due to the influence of non-Aro cultural elements, has significantly diverged from Ikeji Aro (the one at Arochukwu). For example: in Izuogu it's celebrated in August, while in Aro it's held in September; Ikeji Izuogu features masquerades such as mmanwu and ekpe, whereas Ikeji Aro features ekpo and ekpe; Ikeji Aro has special days and mini-festivals that are unique to it such as Eke Ekpe, Orie Ogbugbu and Avo Osu. Interestingly, it's actually quite common to find pilgrims from Izuogu and other Aro settlements participating in the Ikeji held at the Aro homeland.

Daalu,kaa
This your explanation is very clear.It is obvious that the western culture is robbing us of our heritage.
I weep anytime i travel to Aro and see how our people behave and try to adopt the western world.
Even some elders are gradually loosing touch of what they had.
As for the ikeji festival.Coming from both sides i discovered that those of them in Arondizogu tend to celebrate it more that Arochukwu people.i say this because i have roots in both places and i know what happens there.Also can you explain our relationship with NKANA people?
I was told that some our people settled there and have alot in common too.
naaa wo.

odumchi:

I gbaliri woo.

Unfortunately, the decline of our nwa mgbede tradition is a direct result of our carelessness with regards to the extent to which we are embracing Westernization. Moreover, education and economic factors influence and pressure modern day youth to the extent that it has become disadvantageous, economically and socially speaking, to isolate oneself and abide by all of the customary sanctions and regulations which nwa mgbede are subject to during their ino mgbede period. For example, modern young women who have careers and occupations no longer seem to have the time to isolate themselves for weeks nor to learn to live life and go through their day to day activities while wearing ola (ankle bracelets). Besides, since Eurocentric beauty standards have become the universal definition of "beauty", our people's traditional perception of thick and shapely as "the ideal" have phased out. What we know today as mgbede is the watered down remains of what mgbede truly was. I'd say the last generation to truly experience genuine and unadulterated mgbede was born in the 20s or 30s.

The Ikeji festival was brought over to Izuogu by its founders (like at all other Aro settlements). Ikeji Izuogu, however, due to the influence of non-Aro cultural elements, has significantly diverged from Ikeji Aro (the one at Arochukwu). For example: in Izuogu it's celebrated in August, while in Aro it's held in September; Ikeji Izuogu features masquerades such as mmanwu and ekpe, whereas Ikeji Aro features ekpo and ekpe; Ikeji Aro has special days and mini-festivals that are unique to it such as Eke Ekpe, Orie Ogbugbu and Avo Osu. Interestingly, it's actually quite common to find pilgrims from Izuogu and other Aro settlements participating in the Ikeji held at the Aro homeland.

What's the meaning of this ''woo'' thing in written and spoken literature. It's used in Abia and Ebonyi.
Secondly,i feel this iru mgbede culture which is an Igbo thing is already extinct. Are there igbo communities that still practice iru mgbede?

Let me take a nap... great notification, anyway.

Ihuomadinihu:
What's the meaning of this ''woo'' thing in written and spoken literature. It's used in Abia and Ebonyi.
Secondly,i feel this iru mgbede culture which is an Igbo thing is already extinct. Are there igbo communities that still practice iru mgbede?

"Woo" in Arochukwu language means "They" or "Them". like when you say "They went to fetch water" which means "Woo gawara ichuta mmiri" in Arochukwu lang. or when you ask "Where are they"? which means "Nda woo nde"?.