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THE Ihiagwa people of Owerri West L.G.A. of Imo State are
endowed with several cultural practices and traditional festivities
including the Ogbudu Amogu (war dance). It is a yearly musical
ritual that involves the beating of some unique kind of drums
and other percussion instruments especially during therite of
passage of a warrior, hero, those who distinguished themselves
in their endeavours or generally, when a great event takes place.
The style of dancing the Ogbudu is typical demonstration of war
maneaouvres, and is associated with some weapons of warfare.
It is basically played early in the morning on an Ekenta Market
day at the instance of the kits and kins of Umuehiakam. The
Ihiagwu people attach much importance to this practice till date.
Historically, Ogbudu is a typical war dance or an activity of
fighting a war especially using a particular method or weapons.
The instruments used in playing Ogbudu are Ekwe (wooden
gong); Njuju Ogbudu ogbede abuo (small drums); Njuju ogbudu
ukwu (big drum). Oral tradition has it that the Umuduruba were
the original owners and custodians of Ogbudu instruments but
incidentally lost it to Amogu in Umuehia-Kam in Umuchima. It is
believed that Chukwuemeka Agbaka of Umuduruba formerly
known as Umudinta got married to Ada, the first daughter of
Amogu. Both of them lived happily and prosperously. But efforts
made by Agbaka for his wife to bear him children were to no
avail, yet upon the persuasion of his kinsmen to marry other
wives that may bear him children, he remained resolute to stick
with his wife.
In the midst of this predicament and pressure from his kinsmen,
Agbaka took ill and his condition was fast deteriorating, this
provoked the indignation of his kinsmen, hence prompted a
public outburst, that if he eventually passes on as a result of his
obstinacy, that his remains will be left rotten and fed to flies
and rodents. Having made such a threat they deserted him. He
therefore, had to seek the intervention of his in-laws. An adage
in Igbo land says that 'Ogo madu bu nwanne ya' that is one's in
laws is his brother. The wife ran to her kinsmen to solicit for
their assistance. He therefore implored his in-laws (Amogwu) not
to allow the threat and plot of his kinsmen to come to pass.
Amogwu instantly promised to bury him like a king if he
eventually passed on. In Chukwuemeka's demonstration of
appreciation in anticipation of his in-laws' promise, willed the
Ogbudu instruments and a large parcel of land known as
Uhuorji to them.

When to play Ogbudu
The celebration of Ogbudu is once in a year at the traditional
Onwadike Guzuruashe, the first week of the ninth month. In
ancient days before the advent of Christianity and civilization,
Ihiagwa leadership was mostly through traditional practice,
which was strictly adhered to by all. Its leadership ranged from
Oha-Otamiri (priests of the deities), Oha-na-ikoro (council of
elders), and family heads. They were pathfinders of the religious
and socio-cultural activities of the then Ihiagwa. Before Ogbudu
will be played, there are three cardinal events that must take
place in Ihiagwa. Odu that dovetails into Nkwa dance has to be
celebrated. It is one of the most important existing events
before the display of Ogbudu. It is after the celebration that
Ihiagwu people and their environments can commence the
harvest of new yam. This will be followed with first seven Oha
priests celebrating their own new yam festival on their own
chosen Afor nta (small Afor market day); and the third event is
Orie-ukwu (big Orie market day) Eze-Ario (The most superior
priest) of all the Oha members celebrating his own new yam
festival.
At this period of the year, in those days, farming activities would
have been concluded and permission would be granted to able
bodied men to get set for war with their already identified
enemies. Some causative factors could be stealing of farm
produce, land disputes, raping of woman from a community by
another community; killing etc. This period of the year is
associated with feeling of Violence and uncontrollable anger.
These inter-communal wars continues not until the intervention
of the Oha-otamiri priest who gives directives known as "maa
mpii" meaning a decree which forbids shedding of blood or
fighting of any kind or hostilities between two sister-towns of
Nekede and Ihiagwa also known as Uzina Aboshi (the two
symbolic trees). And the ceasefire order must be upheld.

How to play Ogbudu
It is danced yearly, very early in the morning, but presently, with
the trend of events, it is also played in the day-time for the
purpose of modern ceremonial programmes attached to it. On
this day, the custodians of Ogbudu (Ekeadocha family) is
saddled with the responsibility of preparing Ogbudu instruments
ready for the show. This is done as early as first cockcrows with
the appointment of kinsmen from their immediate family. These
men will treat Ogbudu instruments by exposing them to the fire
at the Obiri nau-ichie, while the oldest man in the family is
entertaining those on this assignment with orji (kola nuts), Ugba
(oil bean salad), and mii oku (hot drink).
The first place Ogbudu is sounded is the frontage of
Umuekeadocha family as early as sunrise. It will be played four
times. Then, another four times at the boundary between
Umuohwu and Umuelem. The next section is between Umu Onu
and Ekeama market four times respectively. Thereafter, the
drummers return to the starting point and another four sections
will be performed before curtains fall on the morning session.

The dancers
Ogbudu is played when a hero dies or at great events. The style
of dancing Ogbudu is a typical demonstration of war dance
associated with some weapons of warfare. At the
commencement of the beating of Ogbudu drums, it can only be
danced and stopped at the instance of a great warrior or one
who has distinguished himself on his chosen area of endeavor
other than war. He can also dance to Ogbudu, salute Ogbudu
and Ogbudu can stop at his instance too.
Considering the importance attached to ogbudu and its
popularity as a dance meant for achievers, community rulers,
prosperous and wealthy people developed interest in the hiring
of Ogbudu. When there is no inter-communal wars, the
following items should be made available before hiring Ogbudu:
cock, four tubers of yams, one bottle of hot drink, eight pieces
of kola-nuts (Igbo Kola nut), and any agreed amount of money.
The Ogbudu is not to be played by whosoever that hired it
rather by the Amogu family who are owners of Ogbudu.
Nowadays, the popularity that heralded Ogbudu in the olden
days had faded away as the frequency at which people hire it
has reduced considerably.
The custodian of Ogbudu
Among the sons of Amogu, Onu Ogbuakwashi Okpo was the
bravest from the family of Ekeadocha and the custodian of
Ogbudu till date and on no account should it be kept or
transferred to another family of Amogu in accordance with the
dictate of the tradition.

Significance of Ogbudu


Ogbudu has socio-cultural and economic undertone. It serves as
a unifying factor in the community. Ogbudu spurs the kinsmen
into bravery. With Ogbudu, conflict resolution is enhanced. It
also serves as a means of revenue generation.