₦airaland Forum

Diokpaship As Practiced In Akwukwu-Igbo Kingdom

By Emeka Esogbue

The name ‘Diokpa’ may have been derived from ‘Di Okpala’, an Igbo word as Igbo historians have postulated. However, the Aniomas have expanded and widened practice as now practiced by a number of Anioma community. The concept is applied to a male who is considered the head of the family, clan or community as a whole.
To understand the concept of Diokpa in this instance, the socio-political society of Akwukwu-Igbo needs to be properly understood. Akwukwu-Igbo is one of the Anioma settlements that owes its origin to Nri (today’s Igbo of the South East). Okolie Agu (founder of the settlement), Odaigbo (of Ogwashi-Uku) and Edini (one of the two chief founders of Igbuzo) journeyed from Nri to found their various settlements which today are parts of the Anioma family.
Akwukwu-Igbo is segmented in villages (Ogbe) while the villages are in turn segmented in clan (Umunna). At the helm of affairs of the entire community, majestically stands the Obi, who governs the town, assisted by the Obi-in-Council for smooth internal governance. Idumu which comprises of Umunna is a patrilineal umbrella that accommodates descendants within Idumu level. These descendants usually hold their patriarch in reverence and because they are believed to be bound by blood and shared shrine, they hardly intermarry. Where this happens, people involved are compelled to appease the gods with ‘Igbu Ewu nwanne’ rite.
For the people of Akwukwu-Igbo, kingship and Diokpaship happen together as organizational concepts; a reason the community has developed a strong centralized system of governance that impacts positively on the society. The Ogbe is a patrilineal organization headed by the Diokpa. Everyone traces his/her lineage to the male ancestor. They exist in commonality and live as biological brothers and sisters would.
The Diokpa is usually the eldest male in any particular setting or the first son in a particular family. By this birthright, he occupies a leadership position by reason of being the oldest male person. His authority is acknowledged by all because he is seen as an intermediary between the living and the ancestors. He is also seen as one who is representing the ancestors on earth by thegoodwill of age divinely bestowed on him. This is where he derives his symbol of authority. He is supported by his umunna who throw their weight behind his decisions for the good of his subjects.
Opone rightly reported the indigenous socio-political system of Enuani as “an interesting blend of village democracy, monarchy and aristocracy. The democratic element in the arrangement is reflected in the village assembly, a gathering of all the male members of the community – young and old – where issues of grave import are discussed and decisions reached on the basis of popular consensus. The monarchical element is reflected in the head”. To this Gwan added that “these three divisions in the traditional social structure are charged with clearly defined powers, duties and responsibilities which may not be abandoned, delegated or shared”.
The above is not lost on Akwukwu-Igbo Kingdom where the Obi sits at the top with the various Ogbes administered by Diokpas for the smooth running of the Kingdom. The advantage of this arrangement is that the citizens also have a say in their own affairs. While the Diokpa of Ogbe hears from the people who make up the Ogbe, the Obi also gets his feedback of events in his kingdom from the Diokpa. This is made possible because the Obi is thought to have a lot to do. The assistance of the Ogbe Diokpas consequently makes governance an easy one for him.
Akwukwu justly fulfills the above. Whereas, Diokpas administer their various Ogbes, the Obi is the overall ruler of the town. That these Diokpas of Ogbes sometimes act as advisers to the Obi greatly confirms the interesting blend of village democracy and monarchy in Akwukwu-Igbo Kingdom. The Ogbe Diokpa is somewhat referred to as ‘Onyeachiogbe’ by the people because of the important position he occupies within the quarter, yet these Dikpas are entirely subject to the Obi, who supremely reigns, by inheritance.
The Diokpa cannot be discussed without the ‘Ofo’, his symbol of authority and justice. This is by nature made up of a stick of Detarium Senegalense or pieces of it tied together (Ukpolo 2010). It is with this symbol of authority that the Diokpa leads the Ogbe. By Akwukwu-Igbo tradition, this Ofo is only held by men and are hardly seen by others. It is important to state here that at the death of the Diokpa, he is succeeded by the next oldest living man in the quarter, who equally receives the Ofo but never his son.

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