Enuani Cultural Forum

14/12/2023

The Ubulu Way of Life

As all the communities in Ubulu Kingdom are located in a dense and fertile rain forest, bronze casting, orthodox health services, agriculture and hunting were the commonest occupation of early Ubulu men. The women were exceptionally talented in weaving and traditional midwifery. Yam is the male symbol while palm tree is the female symbol. A very successful man is called "dịji" (master of yam) while a very successful woman is greeted "Ome-Akwụ" (processor of palm oil).

The most common agricultural products were yam, cassava, palm fruits/wine, etc. The commonest designs of weave are, mkpụlụ-ọka, kilikili star, aka ngwose, and mkpọpu styles of the highly fashionable clothing material. The weaving industry was so organised that raw materials such as wool were planted, harvested, processed and utilised in making high quality fabrics. The traditional weaving set up is assembled using locally sourced materials and is known as “Nsụ”.

The men when they attain maturity undergo the rites of passage known as "ịwa-akwa" (wearing of clothes) before they are presented a piece of cloth to cover their nether region. The older men adorn a piece of weaved white cloth, usually tied around one shoulder or simply tied around the waist. The women wore a piece of breast cloth and “mpe” a short skirt. The women also adorn jewelries made from ornamental beads, ivory, cowries, and precious stones or shell. They also draw patterns in form of henna or tattoos using “Uli” a seed dye. This helps to make paintings on their body to enhance maiden beauty. The “Ikolo” young men wore canine teeth of the big cats they have killed as ornament around their necks, a sign of strength and valour.

In addition, the earliest Ubulumen were self sufficient through the practice of subsistent agriculture, blacksmithing, arts including sculpture, making of percussion drums etc. Such skills run in a family and the children are taught to continue the family business.
The men who are farmers often have a well built “Ụnọ-Ubi” farmstead. The men leave home to their farmland which is often hours walk from their home on “Olie” market day and return home on “Nkwọ” day. The fourth day which is “Eke” is a resting day. That completes the one week in the calendar of an Ubuluman. He cooks, eats and sleeps in the farmstead from Olie to Nkwọ, tending to his farm and returns home to rest on Eke days.

The commonest food to the men was soup and pounded yam. This food is prepared in turns by the wives and served for the whole family. The men also cooked for their wives at the “Unor Ubi” farmstead. The native soup of Ubulu is “Ogwulu” large volume banga soup. The soup is an advancement from the smaller volume “Ofe-Akwụ” banga soup, and yam is used as thickener. Palm fruits are squeezed to make the soup which is usually served in big ceremonies with a large, calabash spoon called “Oziozi”.

Sociology and social lifestyle of Ubulu people was remarkably exciting and educative. The activities such as recreational amusement engaged in by the natives were very well organized. The “Ụmụaka” children had a wide range of childhood play including, fụnchọ, nzizo, egwu nni-aja, ọga, (girls only) etc. The elders take delight in watching the children play and relive their childhood years. The young men engaged in wrestling and other activities. The greatest weapon of teaching that parents employed was the art of storytelling. Their wards are meant to learn from the mistakes of the characters depicted in the stories. The characters are painted in such a way that they teach morality and portray the consequences of recalcitrant behaviours.

There are three major communities in Ubulu kingdom, namely: Ubulu-Uku, Ubulu-Unor and Ubulu Okiti. Ubulu-Uku is composed of about twenty five lineages, which are led by a “Dịọkpa” (the oldest male in the lineage by gerontocracy). The dịọkpa is often sage but his cabinet is made up of other four men, younger than him in the hierarchy. He forms a cabinet of four elders and “Oga” provost and liaison officer. These people assist in decision making and smooth administration of the lineage. The lineage leadership carries out administrative, legislative and some judicial functions. For instance, the lineage leadership can execute punishment to any individual or family that went afoul of tradition, excommunicate and impose huge fines. This pattern is replicated by the womenfolk and is headed by the "Ada" (the oldest female born to that lineage).

There is also a “Ikolo leader” youth leader who mobilizes the youths for several activities. The group is further divided into a group for very young people known as "Ikolo-nziza-ezi" (young environmental officers) whose duty it is to carry out clean up exercise, community policing etc. The two groups are the judiciary arm of the lineage government. The basic leadership apparatus is the family leadership. The head of this group is called “Okpala Ụnọ/Dịọpka Ezi n’unor” (he is the oldest man in the family). He is often the oldest surviving male in the family and as noted earlier, there is a replication of this leadership system among the womenfolk headed by the "Ada ezi-n'ụnọ".

Religious practices and worship may vary from family to family. Some families have a shrine for the god they chose to worship. The shrine is often bequeathed to them by their ancestors but the lineage has one shrine in the place called “Ishu-Ani” where they occasionally gather for cleansing and thanksgiving to Olisebuluwa. The lineage Diopka is the head of every group and he reports to “Ndi Oli Nzele Ani” the council of Chiefs who report to the "Obi" King.

The leadership for women is headed by the “Ada Ebo” oldest woman from the lineage. She is in charge of coordinating the women folks and maintaining cultural values. For instance if a woman commits adultery, it is in her jurisdiction to carry out all the necessary sanctions including propitiation of adultery. The lineage leader of all the wives into a lineage is called “Anasi-Ebo”. She is the oldest wife in that lineage. A maiden is referred as nwagbo whereas a married woman is referred as Okposho-Oba.

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06/12/2023

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01/12/2023

Ọnwa December ga-eme anyị ọhụma o!

Ịse!

25/11/2023

30 Ubulu Traditional Greetings And Meanings

Royal Greetings For Monarchs Only:

Agwụ - Leopard: This depicts strength, intelligence and agility of the apex predator. Only the Obi takes this greetings and anything similar to it. The leather skin of the big cat is also displayed on the walls of the palace.

Doo-Bah - Well done my father/uncle. Only lineages that are senior relatives to king greet him this way. Example: Ụmụ Ojukobi

1.Ọnyáa - Bag 💼 bearer, depicting royalty. This greeting accompanies the title Ọzọma or royal class. This title belongs one of the "Idimas" Traditional Council of Chiefs.

2. Ede - Mighty, Powerful in such a way that it shakes the sky. This title is Odafe and it belongs one of the "Idimas" Traditional Council of Chiefs.

3. Ogene - A highflyer and bird believed to beget the eagle. This greeting comes with the title of Onishe (traditional prime minister). This title belongs to the head of the "Idimas" Traditional Council of Chiefs.

4. Ịke - Strength, a greeting for all descendants of Obi Shieze.

5. Ojogwu - “Oji ọgwụ èlí" One who feeds from the spoils of battle. This greeting is one of the salutations of the Iyase class of chiefs, usually those skilled in bronze casting and metal works.

6. Ojigwu - "Oje nẹ́ ígwè"; gregarious.
This greeting belongs to the descendants of Anugwe, leader of one of the first group settlers in the kingdom.

7. Oliwe - "Oli-uwe" one who enjoys affluence.

8. Ojiba - "Ojiba-Eze" One who holds the access to the king's abode.
The Ojiba is one of the "Idimas" Traditional Council of Chiefs.

9. Ojeani - Wanderer, a salutation for tourists. This greeting is shared by all Umu Aniga, a sibling of Ezemu who often referred him as a wanderer.
Also; a title for anyone skilled in the construction of pit toilets.

10. Ọkwabani - One who inhabits and prospers, a greeting for chiefs who look after a dukedom. Similar greeting is Oje-Ami.

11. Ononwu - "Óne-ọnwụ" One who oversees war/death. A greeting that accompanies the title "Iyase" a warlord.
He is not classed as one of the administrative Chiefs.

12. Ajeh - A salutation for migrants of Isobo (Urhobo)/Ndokwa origin.
Also a greeting reserved for the Iyase Class of war chief known as Isagba.

13. Ọshizọma - May Oshai save us… Oshai is the name of the deity that Ezemu served before his death and canonization by his descendants from man to god.

14. Umogwu - Heir apparent.

15. Akpa-eke - Shopping bag for the market day. This greeting signifies surplus and affluence.

16. Owelle - Keeper of the Queen's convenience (Usually a eu**ch).

17. Omeakwụ - One who is skilled in making palm oil. This the most prominent greeting for the womenfolk.

18. Ojubi/Ojulubi: One who holds the clay for construction of homes.
This greeting is attached to the Alo traditional title and one of the "Idimas" Traditional Council of Chiefs.

19. Oje-ami - One who inhabits and prospers in a strange land.
This greeting belongs to the descendants of Itieih, an Ubulu-Uku prince who saved the King of Egbudu from the Monarch of Agbor.

20. Afaa - This greeting originally belongs to Ụmụ Obi Awali "Umu Osume-Afaa”, the 3rd Obi in the monarchical order of Ubulu-Uku.

21. Abbi - This another greeting from the class of war chiefs. The title is Odogwu while the greeting is Abbi.

22. Oj’udo - One who walks for peace. A greeting and name of a sub lineage in Udo Quarters of Ubulu-Uku.

23. Ojunwa - One who comes with plentiful children. This is both a title and a traditional greeting shared by all the descendants of Adiei (the descendants of Adiei are found in Onije and parts of Ogbeani).
The title is a hereditary chief and one of the nine Idimas.

24. Ọmọdẹ - This is a greeting for an untitled/unmarried person. It is regarded as the least of all greetings.

Did I mention your traditional greeting? If no, share it with us let’s look at its meaning.

© Enuani Cultural Forum
Onwordi Ngozi Fortune

24/11/2023

How can I assist you from chapter one to the reference page of your academic project work and you don’t find it worthy to mention my contributions in the acknowledgments?

Some of you even praise your supervisors who attempted to frustrate all our efforts more than myself who took time to patiently guide and encourage you?

Well, this is just one of the reasons why I decided to place a fee for my services.
I didn’t just stumble upon this knowledge of our culture and tradition. It took years of extensive, self sponsored research and documentation.

23/11/2023

We are celebrating this milestone because of you.

Thank you!

Congratulations! Voice of Enuani achieved 9000 views on 2023-10-30!

13/11/2023

Who should Initiate divorce?

10/11/2023

Understanding your birthright in a patriarchal society…

06/11/2023

Is it right for an “idegbe” (a male woman) to lead the performance of funeral rites for a man?

03/11/2023

This "ỤkọChukwu" made a lot of sense...

31/10/2023

Ọnwa Nọvemba ga-eme anyị bụ ụmụ Enuani ọhụma, Ịse!

20/10/2023

Is it really important to know the culture of your prospective in-laws?

Here’s a story of what happened to widow recently.

26/08/2023

The Enuani Principles Of Patrimony And Inheritance

By Onwordi Ngozi Fortune

Nearly among all the communities in Enuani, inheritance is governed chiefly by two principles - age and gender. Depending on the cultural circumstance, none of these principles takes precedence over the other.
Among a man's children the "ọkpala-okei" first son is the head of his siblings. Even when he is not the oldest child, he is accorded the respect due to him.

He remains answerable to his fathers (this includes his biological father and uncles). Upon the demise of his biological father, he becomes answerable to his fathers (uncles) and is traditionally owned by the oldest man in the family (ọkpala-ụnọ). An Ọkpala-ụnọ may or may not be the man who sired the child. The Ọkpala-Ụnọ is also answerable to the "Ọ̀kpala-Ebo" the oldest man in the lineage.
Alongside the first son, is the "Ada" oldest daughter among a man's children. The Ada is answerable to her mother, the "Ada-ezi-n'ụnọ" oldest female aunt in the family, who is answerable to the "Ada-Ebo" oldest woman born in the lineage.

Interestingly, in the principles of bequeathal, this traditional pyramidal hierarchy is altered and inverted to accommodate the youngest son in a family, often referred as azụ-ngwele or Uju-nwa.

Upon the demise of a man, the ọkpala-okei leads his siblings to announce the whereabouts of his father and perform his traditional funeral rites. The Ada leads his female siblings to play her role and perform the public mourning, singing and eulogising the dead, albeit posthumously. This is an elaborate ceremony that will be discussed in another article.

After the funeral, the son leads his male siblings to share the inheritance bequeathed to them. In so doing, some factors are traditionally considered.

Firstly, the land area where a man is buried must be bequeathed to the first son. He is the only person traditionally empowered to build upon his father's grave.
However, if the grave is located inside an existing building, the first son reserves right to that particular spot while his siblings are accommodated if need be, in their father's house. It remains a family house where everyone is welcome.

Secondly, the first son must allocate to all his siblings a space for farming or habitation (if the land is enough) from their father's property. Where he so refuses, he can be dragged before the Ọkpala-Ụnọ or the Ọkpala-Ebo.

In all, nothing is traditionally allowed as patrimony to the girl child unless she is an Idegbe. This has been a source of heated debate about the gender discriminatory practice among families in Enuani.

However, the case is different when a woman dies. When a woman dies, the traditional funeral is carried out by the Ọkpala-Okei and Ada.
The ọkpala-okei goes to announce the whereabouts of his mother to her kinsmen (whether she is from Ijesha or Kafanchan) and proceeds with his siblings to perform the traditional funeral rites (if his father is late as it should traditionally be). The Ada leads her female siblings to play her role and perform the public mourning, singing and eulogising the dead.

After the funeral, the property of the mother is shared by the female children, excluding the sons.
However, if she had a house, it is bequeathed to her last son, earlier referred as "Azụ-ngwele".

This gender based discrimination in the sharing of patrimony and inheritance has prompted the introduction of the legal document known as a will.

Despite the constitutional backing of the gender equal rights of inheritance, the traditional practices have continued to thrive.

The provisions contained in section42(1)(a) and (2) of the 1999 Constitution, as interpretated by an Appeal Court Judge, Justice Rhodes Vivour, upholds that "No matter the circumstances of the birth of a female child, such a child is entitled to an inheritance from her late father’s estate. “Consequently, the Igbo customary law, which disentitles a female child from partaking in the sharing of her deceased father’s estate is breach of Section 42(1) and (2) of the Constitution, a fundamental rights provision guaranteed to every Nigerian."

The culture of not allowing the girl child an inheritance is believed by traditionalists to help her focus in her marriage and not return to her father's house.
Conversely, the practice has deepened gender discrimination and increased the preference for male children, as some sort of legacy.

📷 Nairaland

06/08/2023

Are you watching adult TV shows at home?

26/07/2023

Ịgọpụnị-Okposho: The Concept of Tolerable Adultery

One of the most enduring and respected cultural values of Enuani people is that against marital infidelity.
This culture has helped over the years to maintain the dignity of the marriage institution. As such it is considered a serious abomination if one commits adultery, whether male or female.

However, there are many instances where the people engage the practice of tolerable adultery.
In Enuani marriage institution, there are over four categories that allow a deviation from the norm.
We will consider those instances one after the other.

If A Woman Marries Another Woman (Nwunye Okposho):

When a woman cannot give birth in her marriage, she can go ahead to seek and marry a wife in her name for her husband. This new wife will raise children through her husband in her name.
Similar case was recorded in the Holy Bible; when Sarah gave Hagar, her maid to her husband Abraham. This should not be confused as lesbianism. The two women do not have any sexual relationship.

If the new wife fails to conceive through her husband, it is an indication that both him and his wife have a fertility challenge.
Then the wife can be permitted to go out and seek a mate from an approved and reputable lineage.
She will raise children for her husband (wife of the man).

It is important to note here that "Ịffị" (the repercussions of infidelity) cannot affect the man because he only has one wife.
Those two women are traditionally regarded as one.
Children raised from such marriages are considered legitimate children of the man.
They are in their patrilineal and can lead an ebo by gerontocracy.
"Iko-ashi" discrimination against such children is frowned at by the ebo and fine awaits anyone who discriminates them.

What a culture, what a people!

25/07/2023

Whatever position the lead dancer takes…

Please follow Enuani Cultural Forum

18/07/2023

No one can dance better than Enuani Women

16/07/2023

"Ị́bị̀ Ụnọ" (Infare): A Fading Culture

In the ancient kingdom of Ubulu and many other kingdoms in Enuani, the peak of traditional marriage rites is the culture of "Ị́bị̀ Ụnọ" (Infare). Ị́bị̀ Ụnọ is the traditional practice that ushers the new wife into the lineage of her husband. It enshrines her age and position in the lineage.

A very interesting culture is practiced among the "inyeme dị" (wives married into a lineage), in that, seniority is not followed in determining gerontocracy.
Rather, the date a new wife performs the culture of "Ị́bị̀ Ụnọ" becomes her new date of birth among the wives in that lineage.

For instance, if Mr. Okafọ marries a 30yr-old wife, she will be junior to Mr. Nwafọ's 24yr-old wife who was married before her and has completed the cultural practices of Ị́bị̀ Ụnọ.

Similarly, If Mr. Ụkadike marries a new wife in 2015 but the new wife fails to perform the culture of "Ị́bị̀ Ụnọ", Mr. Anyabụine's wife married into the lineage in 2019 and who performs the culture of "Ị́bị̀ Ụnọ" will be considered as the elder.

However, this practice is restricted to "inyeme dị" (wives married into a lineage) and not practiced among "Ụmụ Ada" (group of women born into a lineage). Among the ỤmụAda group, gerontocracy is strictly followed.

Ị́bị̀ Ụnọ is inexpensive, although the requirements differ from lineage to lineage, the aim is to usher the new wife into the women group. The leader of these women group is called "Anasi". She is the oldest wife in that lineage (not the oldest woman). Her role is as follows:
1. To ensure that the lineage image, culture and dignity is preserved while promoting unity and bond among the old and new wives.
2. They organise a thrift system with which they build economic support for their husbands.
3. If invited to an event they colourfully dress in the same attire purchased from their thrift system. etc.

A new wife is taken by her mother in-law to the lineage Anasi as part of Ị́bị̀ Ụnọ and her name is recorded among wives. Whoever performs the next Ị́bị̀ Ụnọ becomes younger to her.
The greatest advantage of this culture is that it discourages cohabitation which is now popular among unmarried people.

Sadly, this beautiful cultural practice of Ubulu and most Anioma communities has bowed to the force of acculturation.
It is now considered as a custom that is a relic of paganism. New wives will rather join other socio-religious groups than her inyeme dị.

To be continued.

11/07/2023

Happy birthday to the very vibrant Executive Chairman of Aniocha South LGA, Hon. Pastor Jude Chukwunwike.

I wish you many more years of good health and groundbreaking achievements in the name of Jesus Christ. Amen 🙏🏾!

10/07/2023

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30/06/2023

Everything you need to know about traditional funeral rites

Death, Burial rites, funeral processions in Enuani Culture

26/06/2023

In the case of marital infidelity, Enuani Culture doesn’t promote divorce.
The woman must be given a right of fair hearing and when found guilty allowed to go through the processes of propitiation of adultery and atonement.

04/06/2023

Let's talk about "ọtụ-kpọọ-kpọọ" woodpecker...

30/05/2023

Childhood play; Agaa m bénị́: Aganẹ́ dịke!

Agaa m bénị́: Aganẹ́ dịke!!

Who can relate?

26/05/2023

Obi Anene Clocks 80 In Style

Obiajulu Eluemunor Joseph Anene was born on the 26th of May, 1943, to the family of Late Mr. Jonathan Anene, a grandson of Obi Ugbomor who ruled Ubulu-Uku Kingdom briefly till around 1875.
His mother Mgbọafọ Anene (Nee Jibunma) hailed from Idumu-Okpala, Ụmụata lineage in Ubulu-Unor.

The “Oak Jubilee” celebrant lost his parents at a young age and was raised by his uncle and benefactor Mr. Abel Okonkwor Anene.

Although, he is unquestionably one of the most educated "Anioma men" of his time, his academic journey was very remarkable.

His education started in 1950 at St. Andrew's School Abeokuta before switching to St. James' School Ibadan from 1952-1953.
Then, he gained admission into Pilgrim Baptist School Ubulu-Uku and obtained his First School Leaving Certificate at Ijero Baptist School Lagos State in 1957.

He won a scholarship from Nigerian Breweries Ltd. to study at the prestigious King's College Lagos from 1958 to 1964. While at King's College, Obi Anene was a celebrated Sports personality who participated in Cricket, Table Tennis and Lawn Tennis. He would later win the school's award for Best Graduating Student (English Language) in 1964. Immediately, he was employed by Nigerian Breweries before he moved on to work with the Federal Ministry of Finance Lagos, Nigeria.

In 1966, he won a Federal Government scholarship after gaining admission to study Political Science at the University of Lagos. After his graduation in 1969, he secured employment as an Assistant Postal Controller at the Federal Ministry of Communications.

Once again he won a Federal Government Scholarship to study for his Masters Degree in Public Administration.

Between 1971 and 1974, he was a teacher at Ika Grammar School Agbor, Delta State. Then, he worked briefly with Nigerian Observer Benin City, as a Political Correspondent, Features Writer and Editorial Writer, before joining Barclays Bank (Now Union Bank).

He also worked as an Adviser to the Managing Director, Mid-West Mass Communication, before becoming the Deputy Editor of the "Sunday Observer".

Spurred by his quest for knowledge, he enrolled for a Post Graduate Diploma in Education at the University of Ile Ife. After which he studied for a second Masters Degree in University of Benin where he bagged M.Sc in International Relations.

Mr. Anene joined Institute of Continuing Education Benin City as a lecturer II in 1975 and rose to the position of Assistant Director in 1991.

When Delta State was created from the defunct Bendel State, he led other teachers from Delta State to found the Institute For Continuing Education Asaba where he was the Director till his retirement in 1993.

The octogenarian is a prolific writer whose articles have featured in several academic and research publications including "Eduscope" and "Ghala" an East African Academic Journal.
Also, his works have appeared in "The Great Debate" the "Daily Times", "The Observer", "The Pointer" and several other Nigerian newspapers.

Here is a list of some of his publications:

1. Principles of Government (Co-author).
2. Principles of Politics
3. Essays in Government
4. Obi Olise
5. History of Ubulu-Uku (Co-author).
6. Sociology of Ubulu-Uku (Co-author), etc.

Since 1994, he has worked as school principal at Queen's Comprehensive College Ubulu-Uku and Christ The King College Ubulu-Uku where he has mentored over 5,000 young students of Delta State origin.
He is the founding editor of "Community Express" and a writer for "Aniocha Times" and "Ubulu Today".

Mr. Obi Anene is the Managing Director of Ikan African Company Ltd., a publishing outfit.
The company published "The Light; History of Ubulu-Uku, Ubulu-Uku Almanac, and Ubulu-Uku Who is Who".
He served for over a decade as the General Secretary of Ubulu-Uku Development Council (UDC).

The great historian currently lives in his country home in Ubulu-Uku where his research library is a hotbed for thousands of university students who engage in research.

He is blessed with wonderful children.

20/05/2023

Enuani Proverb:

Ụzọ gbuẹnị nduli góí, ó mẹẹ kịnị...?

16/05/2023

Wẹ́ Zúlú Jị É Zúlú Wé Egbúgbú Ẹ (Part. 1)

Kooookooowa!!! (3×)

A gang of guinea fowls exclaimed as they flew away to a nearby cassava farm. The aves must have been roused from their morning sleep as Dịọkpa Iloba walked through the footpath to his farm. It was that season of the year when wild animals overslept due to the stress of attending too many feasts. While the birds feasted on corn buds, pepper, eggplant and tomato seeds, the mammals feasted on sugarcane and/or fruit salad of "egede ocho, akwụ ocho, ogede mkpụmkpụ, and egwusi" (pawpaw, Pineapple, banana and melon respectively).

Similarly, it was the same season that farmers examined the cracked earth around the mould of sand near the base of yam tendrils. For those who were not homegrown, checking the crack helps to forecast the yield of a yam farm. The more cracked the earth appeared told a tale of how huge the tuber of yam in the ground was.

So, Dịọkpa Iloba strolled into his yam farm carefully and stealthily manoeuvring his way between yam stakes which flourished with a dense spread of green leaves, of which, towards the base, some were already yellowing.
Specifically, the under leaves on the stem of the area where he planted Jị Ọlị and some of the "Alafụlụ Ụjọ Mili Ọkwụ" (a specie of white yam that cooks easily) had turned bright yellow. According to Ubulu traditional calendar, he calculated that Ịwa jị festival would hold the next Ụka-Eke.
Interestingly, in his yam farm, the harvest is ready. He smiled with that unmistakable joy of a Farmer during harvest.

Firstly, however, he must check his traps and make fire before any other thing. Fire making is a unique way of announcing one's presence in the farm to one's "agbọ-ogo" (farmland neighbour) and communicating with "fejọkwụ" (the god of farming).
"Mọ Di Ugbo" (gods of the farmland) must be notified with smoke that the owner of the farm has arrived.

Dịọkpa Iloba proceeded to first check his "ọgbagbe and nzopu" (stake traps).
He made a pest control mechanism of his yam farm using the traps. He must check them first before proceeding to check the ones in akwụ (the last season's farm area).

After all, as Ubulu-Uku proverbs warn, "Ọnyà à sị n'onwene nwa ozi" (The trap doesn't have messengers and as such must be regularly check ed).
Just few steps into his journey, he stopped and his eyes brightened in amazement. He could from afar see that the "Úbé" (the bent stake of the trap) which was around his waist in height has risen to a shoulder height.
It was a positive sign that that trap has caught a game but it remains for him to set eyes on what the trap caught. One after the other, he checked on each trap, until he got to the target.

What a glorious tragedy! That "Agadi Nchi" (elderly grass-cutter) was tired of life and committed su***de in his Ụgbọ-onya.

Like the head of the idolomas, he carefully removed the deceased and put in his bag.
Then, he proceeded to check on the remaining traps before conveying the late grass-cutter to Ụnọ-Ubi (farm stead).

Subsequently, he made fire with the aka-nkwụ which he took from the fire in his wife's kitchen all the way home.
His heart made merry as he thought about returning home like a hero to add the protein to his wife's mkpọdụ (smoked meat/fish Cage).

As the rudimentary fire turned to an inferno he started to roast the meat. Soon, the reek of burning fur and smoke announced his presence to Amụka his agbọ-ogo.

He could hear Amụka calling out to him.

Ịyooooooo!
Ịyoooooooooo!!
Ịyoooooooooooooooo!!!

The day's nni ugbo soup promises a lot to the taste buds as it will be replete with obstacles of meat.

To be continued...

Written by; Onwordi Ngozi Fortune.

Photo Credit: Chinedu Enujeko Mayor

26/04/2023

A University In Igboland Wows The World, As They Inducted Students Into Theatre Arts Department

The Department of Theatre Arts, Chukwuemeka Odumegwu Ojukwu University formerly Anambra State University, on Tuesday inducted 100 and 200-level students into the department.

The university made this known on its page.

Sharing photos from the induction ceremony on Tuesday, the university wrote, "Congratulations to the 100-level and 200-level students of the Department of Theatre Arts of the Chukwuemeka Odumegwu Ojukwu University Anambra State on their Initiation and Induction into the Department. The Department of Theatre Arts in the university community is known for offering academic programmes and practical training in various aspects of culture and theatre. The Department is seen as a family and today, they had their anticipated initiation. Once again, Congratulations to the Inductees!!"

Credit: Facebook | Chukwuemeka Odumegwu Ojukwu University

10/04/2023

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08/04/2023

The Girl-Child And Enuani Principles of Inheritance

In nearly all of Enuani communities, the principles of inheritance is governed chiefly by two traditional processes; age and gender.
Like most African traditional societies, Enuani people practice the patriarchal system that runs alongside a matriarchal political system known as the Ọmụ traditional stool.

Depending on the cultural circumstance, none of the two principles of inheritance takes precedence over the other.

Among a man's children the "ọkpala-okei" first son is the head of his siblings. Even when he is not the oldest child, he is accorded the respect due to him.

He remains answerable to his fathers (this includes his biological father and uncles). Upon the demise of his biological father, he becomes answerable to his fathers (uncles) and is traditionally owned by the oldest man in the family (ọkpala-ụnọ).
An Ọkpala-ụnọ may or may not be the man who sired the child. The Ọkpala-Ụnọ is also answerable to the "Ọ̀kpala-Ebo" the oldest man in the lineage.
Alongside the first son, is the "Ada" oldest daughter among a man's children. The Ada is answerable to her mother, the "Ada-ezi-n'ụnọ" oldest female aunt in the family, who is answerable to the "Ada-Ebo" oldest woman born in the lineage.

Interestingly, in the principles of bequeathal, this traditional pyramidal hierarchy is altered and inverted to accommodate the youngest son in a family, often referred as azụ-ngwele or Uju-nwa.

Upon the demise of a man, the ọkpala-okei (oldest son) leads his siblings to announce the whereabouts of his father and perform his traditional funeral rites. The Ada leads his female siblings to play her role and perform the public mourning, singing and eulogising the dead, albeit posthumously.
This is an elaborate ceremony that will be discussed in another article.

After the funeral, the son leads his male siblings to share the inheritance bequeathed to them. In so doing, some factors are traditionally considered. A female child during her marital rites is informed that she has no room reserved for her in her father’s household. After the payment of her bride price, in some communities, she is playfully declared a visitor. This practice is different among some communities like Ute, and some Ụmụ Ezechime communities where the co**se of a girlchild is returned to her father’s house for interment.

For the purpose of this publication, we will only consider the principles of inheritance.
Firstly, the land area where a man is buried must be bequeathed to the first son. He is the only person traditionally empowered to build upon his father's grave.

However, if the grave is located inside an existing building, the first son reserves the exclusive of that ownership to that building, even though his siblings can be accommodated if need be.
It remains a family house where everyone is welcome.

Secondly, the first son must allocate to all his male siblings a space for farming or habitation (if the land is enough) from their father's property. Where he so refuses, he can be dragged before the Ọkpala-Ụnọ or the ụkwụ-Ebo (lineage meeting).

In all, nothing is traditionally allowed as patrimony to the girl-child unless she is an Idegbe.
This has been a source of heated debate about the gender discriminatory practice among families in Enuani.

However, the case is different when a woman dies. When a woman dies, the traditional funeral is carried out by the Ọkpala-Okei and Ada.
The ọkpala-okei goes to announce the whereabouts of his mother to her kinsmen (whether she is from Ijesha or Kafanchan) and proceeds with his siblings to perform the traditional funeral rites (if his father is late as it should traditionally be). The Ada leads her female siblings to play her role and perform the public mourning, singing and eulogising the dead.

After the funeral, the property of the mother is shared by the female children, excluding the sons.
However, if she had a house, it is bequeathed to her last son, earlier referred as "Azụ-ngwele".

This gender based discrimination in the sharing of patrimony and inheritance has prompted the introduction of the legal document known as "Will".

Despite the constitutional backing of the gender equal rights of inheritance, the traditional practices have continued to thrive.

The provisions contained in section42(1)(a) and (2) of the 1999 Constitution, as interpretated by an Appeal Court Judge, Justice Rhodes Vivour, upholds that "No matter the circumstances of the birth of a female child, such a child is entitled to an inheritance from her late father’s estate. “Consequently, the Igbo customary law, which disentitles a female child from partaking in the sharing of her deceased father’s estate is breach of Section 42(1) and (2) of the Constitution, a fundamental rights provision guaranteed to every Nigerian."

The culture of not allowing the girl child an inheritance is believed by traditionalists to help her focus in her marriage and not return to her father's house.
Conversely, the practice has deepened gender discrimination and increased the preference for male children, as some sort of legacy.

Enuani Cultural Forum