13/04/2024
BRIEF HISTORY OF AMAGUNZE
by Gilbert Nnaji.
The founder of Amagunze town is Nevunzege, who was said to have migrated from Amegu-Ikwo in the present Ebonyi State. He was a hunter. According to the traditional history of Amagunze, he migrated with other hunters, Njoku Aniagom, Achara Omaji and Okpara Onuma Ovuada when their dog discovered a River called Etavu River, and they settled at the site of discovery and called the settlement Amaegu-Nze (Amagunze). The town is made up of Nine villages; namely: Ukwokani, Enuvu-uno, Aniyi, Umuokpara, Umunevu, Enuvu-egu, Okeani, Osu and Onyicha. The town equally has four village groups/ communes from where the Nine villages sprang. They are: Umunevu, Enuvu, Aniyi and Umuokpara.
Umunevu village group is made up of Ukwokani, Umunevu and Onyicha. Likewise, Enuvu village group is made up of Enuvu-uno and Enuvuegu while Aniyi has Aniyi and Okeani. Umuokpara also consists of Umuokpara and Osu. Note that Amagunze is said to be founded by a group of hunters. Those hunters were Nevunzege, the leader of the group, Njoku Aniagom, Achara Omaji and Okpara Onuma Ovuada. The four hunters founded the four village groups/ Communes in Amagunze. For instance, Umunevu village group was founded by Nevunzege while Enuvu village group was founded by Njoku Aniagom. Aniyi village group was founded by Achara Omaji while Umuokpara village group was founded by Okpara Onuma Ovuada. This is how the village groups/communes were founded by the four hunters.
On the other hand, it is from these four village groups that we have nine villages that made Amagunze a Nine-village town. Firstly, Nevunzege was the founder of Ukwokani village, the oldest village in Amagunze while his eldest son, Ekwesu Nevu Onyi aka Ekwesu Nevunzege founded Umunevu village when he migrated and lived at Omuno from where they dispersed and occupied Egbe-egu, Obunegu, Ishiegu, Umuene, Ogodo, Ngeneufu, Ogbo Obenebe, Ogbo-evu Ogowo, Amaofia, Amangene and Amauzam. Likewise, when Onyicha people migrated to Amagunze as a result of war with Ezaa people, they were settled at Egu-ogodo and were grouped together with Umunevu people. They formed Onyicha village under Umunevu village group. Onyicha village is made up of Obunegu, Umuoma, Agbom and Ukobu. Secondly, Enuvu-uno village was founded by Njoku Aniagom when he left Nevunzege, his co-hunter to dwell at a hill-top area called Enuvu.
His settlement site is called Enuvu-uno up to this day. He is the founder of Enuvu-uno village. From Enuvu-uno a group of people led by Ngene Odudu crossed the other side of Etavu River to live at Omuno Enuvu-egu from where they dispersed to occupy Amankpuma, Uboko, Obodo Ogbu, Amaogba, Amaoffele, Onuegu, Obodo agu, Obodo Umunnaji, Uzam and Njiegu Enuvu-egu. Moreover, Achara Omaji was the founder of Aniyi village when he migrated to live at Umunahu (Umunahu Uduma Awo) from where Aniyi village began to disperse. Aniyi village consists of Omuno, Obunegu, Amoji, Eguiduma and Nduegu Aniyi. From Aniyi village a group of Aniyi people led by Ekwum migrated to live at Okpuhu be Okeani and then founded Okeani village. Okeani Village covers Ogbuegu, Agbanvu, Akpunaebo, Amaideh and Amaoyibo. In addition, Umuokpara village was founded by Okpara Onuma Ovuada. Umuokpara is made up of Imeshi Umuokpara and Ndubu-na-egu Umuokpara. Osu village was also founded by one of the sons of Okpara Onuma Ovuada, Nshiene Okpara when he migrated and settled in a place made of Osuebo shrubs. Osu village popularly known as Osuene Okpara is made up of Onueke, Onuegu and Ndu-egu Osu. Apart from this, each village is further divided into two principal family divisions. The two principal family divisions of the villages are: Ukwokani village, Umu-uba Chima and Umuoyida; Enuvu-uno village, Umuene and Umuominya: Aniyi village, Umu-udunu Nneohe and Umuezeogum; Umuokpara village, Umuene and Umu-una: Umunevu village, Umuezeta and Umuatu Ovulaga Igwe Oyida; Enuvu-egu village, Umuokpuo Anebu and Umuigwe Chima; Okeani village, Umuagu and Umuaniode; Osu village, Umuene Okpuo and Umuekwo Onuma Ogene. Onyicha village grouped herself into two units. Obunegu and Umuoma are seen as one while Agbom and Ukobu maintained one unit. Each principal family division is made up of Family groups and their extended family units /kindreds. However, the town is divided into two divisions or political communities. The two divisions are: Ohuani and Ishienu. Ohuani division consists of two communes/village groups.just like Ishienu division. The two village groups that made Ohuani division are: Umunevu and Aniyi. The Umunevu village groups comprises of Ukwokani, Umunevu and Onyicha. On the other hand, Aniyi village group has Aniyi and Okeani villages. In addition, Ishienu division is made up of Enuvu and Umuokpara village groups. The Enuvu village group has Enuvu-uno and Enuvu-egu villages while Umuokpara village group is made up of Umuokpara and Osu villages. Upon these backgrounds, Amagunze people live.The
town is under Nkanu Igbo subtribe. They claim related to Ikwo, Izzi (Ishia), Ezza, Ngbo and other Clans that maintain affinity with Ikwo people. Amagunze is addressed as Amagunze Obodo Itegina.
They also claim somehow related to Ihuokpara, Nara (Nne-era), Akpawfu (Ekpofu), Akpugo and Amechi, Amechi and Amagunze speak of themselves as brother. As such Amagunze , Nara, Nomeh (Nne-umeh or Numeh) do not see each Other's blood or shave each other's heads in order not to see each other's blood. This has been the tradition for long. In Akpugo-Amagunze affinity, Akpugo is addressed as Akpugo Nevu Ogbo Obodo Asato. Their ancestral father is said to be Nevuagu Nkwuo while that of Amagunze ancestor's name is Nevunzege which suggests that they might have a common ancestor and affinity going by their names and addresses. The town is bounded in the North by Oruku, Amechi Idodo, and Iyono; in the East by Ezaa; in the South by Nara and Ihuokpara and in the West by Akpugo and Akpawfu. It is situated in the Eastern border between Enugu and Ebonyi states on Nkanu plain with Etavu, Owo and Inyaba Rivers that formed confluence at Aniyi village. Under geography, the town lies on Latitude 6° and longitude 7". The economic mainstay of Amagunze people is based on Agriculture. They are predominantly farmers. They grow crops like yams, cassavas, palms, fruits, vegetables and livestocks. Palm wine is obtained in the area in great quantity. They have two major markets. They are: Eke Ishienu and Eke Ohuani.The town being situated in vast Nkanu plain has a lot of farmlands. Some of them are: Okpuhu, Obodo eze, Ikem, Egu-uwani, Uburu, Animiri, Egu etu, Egu-egede, Ogba akpuru etc. They also have forests. They are: Okpukpu oku Okeani, ofia Ngene Nneoche, Ofia Ani, Ofia Obodo, Ofia Mfuru etc. Limestone deposits are found in most places in Amagunze. Other local crafts and arts likewise add in their economy such as blacksmithing. Before the arrival of whitemen and their own technology, these people have developed an indigenous ways of fabrication of iron through blacksmithing industry. They fabricate long needle (mkpusi), spear (Aro), matechet (maa), hoe (Ogu), trap (Onya), scissors (mkpa) etc. Some families in Amagunze are popular with Blacksmith technology, culture and tradition like Umunnaji Ogbe Nwufu in Aniyi, Umunnamigwe in Enuvu-uno, Umuega in Umunevu, Umuedeonu in Enuvuegu, Umuokanvu and Umuite in Onyicha.
On the other hand, visitors to the town would like to visit some tourist areas in the town such as the confluence area of Etavu, Owo and Inyaba Rivers, Owo Otumkpu lake at Amoji Aniyi, Ovuinyi at Eguiduma, Ovu at Umunevu, Ogba cave at Enuvu-egu, Okpuhu cave at Umunevu and Ogbuabani rocks at Aniyi, etc. Also, one would as well like to visit some cultural centres of the town where important social, cultural cm political activities are held in the town. First is Obodo Nvu, the general meeting place of Amagunze people, Onuani Amagunze, Obodo Nnajichifu and Obodo Otokoro Nwobushi at Aniyi, Obodo Edeoko Aniene and Obodo Nwevu in Umunevu, Uboko and Obodo Agu in Enuvu-egu, Obodo Igala in Ukwokani, Ahogbara eka and Obelle at Osu, Orji and Ubevu at Onyicha. Both religious and social activities are held in these ancestral centres. Masquerades such as Omebe, Achifu, Ekpe are famous among the people. Town's general gatherings are held at Obodo Nvu while important village meetings are held in those ancestral places enumerated above. The traditional government of the town is headed by the eldest man from the town level to the family organization.
It is a government lubricated with geronacratic democracy. Before the arrival of Western form of government in Igboland, the traditional government took prominence with Ukwokani as the oldest village. They are in-charge of Ani-Amagunze earth deity, Aniafu and Njoku Oha. They are the head of Amagunze custom and tradition. They are people that possessed the traditional mandate to interpret the custom of the land where people are not clear or on certain traditional matters, they are to be consulted and whatever they declare a taboo is perforce a taboo as far as Amagunze custom and tradition is concerned. This is the tradition for long. The tradition and custom of the people is treated with value and respect and offenders of law are punished to see that Justice prevails in all spheres of their lives. The arrival of Western form of government in Igbo land that introduced Warrant Chief system in the land supplanted the traditional government some of their powers and Nwogbu Nwokpara became the First Warrant Chief in Amagunze land. It was followed by Nnamchi Ani and Edemba Nwauzoelu. When the colonial administration paved way to Nigeria Independence and Nigeria got her Independence 1960, the Clan Council was introduced and Chief George Nnaji became the Clan head of Ihuokpara, Akpawfu and Amagunze. Chief George Nnaji hailed from from Amagunze among the three towns that formed Amagunze Clan. He was a man of the people. In 1976, Anambra state government introduced traditional rulers' council, Akpawfu and Ihuokpara became autonomous towns to have their own traditional rulers. HRH Igwe Samuel Emeka Nnaji, Nze1 of Amagunze and Atakata of Wawaland following this development took over the traditional mandate of Amagunze people from Chief George Nnaji, the then Clan Head of Amagunze Clan when Clan Council was repealed. During his reign, a lot of achievements were recorded in the town. He died on January, 1998. After his death, in 2002, during the creation of autonomous communities in Enugu state by Chimaroke Nnamani administration, the town was split into four autonomous communities, viz:; Isienu, Ohuani, Onicha, Okeani-Aniyi. These four autonomous communities presently have their traditional rulers respectively with their various town unions. With them , the traditional stool which was fashioned from Warrant Chief System continues to progress in the town up to this day. The traditional rulers rule their domains with their cabinets and see that there is law and order in their kingdoms. On the other hand, the natives up to this day see traditional institution as an arm of Western form of government. They see them as been introduced by the colonizers together with Western form of Education. This system encompassed both schools and Churches.
Traditional education and religion were no longer in vogue while Literacy were priced high among the natives. In fact, Churches and School were seen as one. Bishop Joseph Shanaha of Holy Ghost Order came to Amagunze around 1916 with message of Christianity and Literacy among the people. The first place Bishop Shanaha landed in Amagunze was at Osu village where he had an encounter with a dibia who flung a fowl at his direction with gesture of contempt as sort of mockery to his God. After the encounter, during the period he and his team was in Amagunze, a woman came and reported to them that the dibia used her son for human sacrifice. Knowing not what to tell her over such matter, the woman was directed to report the matter to government at Udi, the headquarters of Udi Division under Onitsha Province. The dibia was then arrested, tried and convicted and hanged at Udi. The dibia being referred here was said to be Chief Nnamchi Ani, the second Warrant Chief of Amagunze who was convicted of a murder case and hanged at Udi around 1917. He was said to be a native Doctor (dibia). The native Doctor Oracle is in their family descent up to this day. All things be equal, the work of the Christian missionary did not stopped here. Around 1917, Simon Ogbatu who was said to be one of the interpreters to Bishop Shanaha came back to Amagunze to see that the light of Christianity and litracy which Bishop Shanaha lit during his trekks to Amagunze did not extinguish. With the the invitation and help of Chief Edemba Nwuzoelu, the warrant Chief of Onicha village then, he opened a Catholic mission in his village. Unfortunately, Simon and Chief Edemba had a quarrel. The quarrel was that Simon tapped his teacher"s cane on the head of his son, Nweke Uzo for failing a question in the class. The son with a loud cry went and told his father that the teacher beat him thoroughly. Chief Edemba took it to be a reality and went and demanded why the teacher should beat his royal son. This led Chief Edemba and Simon to fall out with each other. Because of this misuderstanding, Simon left Onyicha ( Onicha) to Umunevu village where he opened another Catholic Mission with the name St. Michael at a place called Orie Uzo/Orie Ogbaji.
However, the mission was later transferred to Ogirichi and was later renamed St. Mary which today is called Central School, Umunevu. Amagunze. After the dispute, Chief Edemba went and invited the Methodist to replace the vacuum which the exit of Simon had created in giving his community litracy. The Methodist came and opened their mission in the place and by 1920, the school had made a permanent stay. After the Methodist came the Anglican Church (CMS) and then followed by other Churches. Today they are three Catholic parishes in Amagunze (The Holy Innocents, Amagunze, St. Martin, Onichegu Amagunze and St. James, Aniyi Amagunze). Equally, there is Methodist Church today in Onyicha, Okeani, Enuvu-egu and Osu villages. Anglican Church can be found at Aniyi, Enuvu-egu, Onyicha and Umunevu. Also, they are several other Christian Churches in Amagunze. Today, Amagunze has 11 primary Schools, 2 Secondary schools and numerous private schools. All these heritages were the brainchild of Western Civilization introduced by the colonizers to the natives which changed the course of the history of natives up to this day. Before the Colonial era, community lives were highly valued. Traditional Educations were in the family and everyone took order from whosoever was his/her head. Indiscipline and rascality were never condone at all. Law and order were maintained among all their arms of administration and when actions were needed, the age grades were very much at hand. At that time, they adhered to good moral life and religion took predecence in all the departments of their lives. They believed in the existence of a $upreme Being called Chukwu.
They also believed in spirits and gods. They believed that the gods are the servants of the Supreme Being called Chukwu.( Chi-ufu). As such, they worshipped them. Their religion is known as Traditional Religion. The people of Amagunze worship many gods. They worship gods like Ani (earth deity), Igwe (heaven gods) Anyanwu (sun-god), Nvu (tree gods), Etavu, Inyaba, Owo ( River gods), Orie, Eke (market gods), Omebe ( masquerade gods), Chi, Evu, Okuke egu (personal gods), Obike, Agaji, Dabaguru, Ojiete, ( gods of war and protection ), Oyiduma, Abanifi, Akpamu ( gods of protection and epidemics), Odudo (family gods), Aniobu, Ite-ovu, Odanshi, egashi (compound gods). These gods have their own month feast in the native calendar during which they are commonly venerated and honoured. It is always a period of Merry-making and rest from work. They are observed in form Festivals. These are major Festivals of Amagunze people. They include: Anionwa Ino, Aniafu, Aju, Isu aho, Nwushiani, Ilo Olu, Nome etc. On the other hand, the people of Amagunze likewise believe in life after death.and in the spritual personhood of a human person. They believed that any person that died will go to the world of the dead and spirits and continue to live there from where he will reincarnate to the physical world again to live. That is why the dead are venerated and ceremonies are done in their honours like on Aju festival and Nri-ihueshi feast. Because the natives believed in life after death, Burial of a person is treated with utermost dignity and respect with its accompanied rites. Funeral is marked with great Fanfare to say goodbye to the person after he/ she had been burried. In funeral ceremonies, singing and dancing, Drums and masquerades are parts of the occasions. One who has fulfilled the burial and funeral rites to their parents as enshrined in custom and tradition of their people is entitled for a chieftaincy title to mark their attainment of wealth and greatness for their generosity in giving to their parents the right of complete burial and funeral rites. The process of this chieftaincy tittles commences with the slaughtering of burial animal that ranges from fowl to cow and horses after the burial. Any burial animal killed in the process fetches one a title with complementary chieftaincy salute like Ogbuebo, Ogbuzuru, Ofia Inyinya, Oka-ibe, Igwenaezoru Oha and so on. Burial title is common in Nkanu locality of which Amagunze is a part. A man whose funeral ceremony is conducted but Okekwe dance did not feature in the event in Amagunze, the funeral ceremony is taken to have not been done. In some localities, it is Ikpa music.
Ikpa music is a war dance. It is danced by warriors and heroic men who had distinguished themselves in heroic and brave feats. A man is taken to be a gallant and that is the reason Okekwe or Ikpa dance has to feature in his funeral ceremony to fare him well like a man to the world of the dead. For a heroine, it is Opueke dance that is sounded for her in a funeral ceremony to say goodbye to her to the world of the dead. In olden days, for a man to say that he was a man and proved of his man status, he must have gone one clan war or the other that might have distinguished him as a gallant. He must have gone to war and gotten one human head of enemy-warrior or more as a trophy of war through which he would be proud to dance Ikpa music. ikpa music as has already mentioned is a war dance and danced by warriors. The people of Amagunze are great warriors. They are known as gallant people. They fought many wars during the precolonial days. They knew the art of fighting with bows and arrows, hands and Spears, matchets and guns in warfare. Their traditional record showed that they fought many Clanal wars, such as Igbudu war, Ihuopara-Amagunze war, Oruku war, Ezaa -Amagunze war. The people of Amagunze were in war with Ezaa peope when the Whites arrived Igboland that resulted Ezaa to be an archenemy then to Amagunze people despite of sharing the same affinity. The cause of Amagunze-Ezaa war was a dispute between Onyicha and Ezaa people in which Onyicha people incidentally killed an Ezaa man. This made all the Ezaa people to swoop on Onyicha people. During their conflict, the Onyicha people ran to Amagunze for protection and safety as refugees because they were neighbours. Some ran to Nkalagu, Akpugo and anywhere safety could shelter them. Because Amagunze and Ezaa people were kiths and kin, Amagunze went to Ezaa for mediation to resolve their dispute with Onyicha people.
Unfortunately, those people who went for mediation were all surrounded and killed including one of the Amagunze"s greatest warriors, Ekperu azu egbu Igbo, not observing any longer that they were kiths and kin and do not see each other's blood. Amagunze notwithstanding, demanded the heads of those people killed especially that of Ekperu azu egbu Igbo, one of their greatest warriors. For nothing was so regretting and losy to Amagunze like that of Ekperu azu egbu Igbo. When this demand was made, Ezaa people went and carried the head of Ekperu azu egbu Igbo to Chukwu Oracle (Ibini Ukpabi) in Arochukwu under Ututu clan. As a result, Amagunze and Ezaa went for ordeal at Arochukwu and the matter was decided in favour of Amagunze. And still Amagunze continued to ask for the return of the heads of those people killed especially that of the head of Ekperu azu egbu Igbo, one of their greatest warriors so that he could be honoured with befitting burial rites to honour him as their hero. Their request was turned down. The Aro people told Amagunze that though the case was in their favour, whatever came to Chukwu (god) would not go back again. This triggered off another serious dispute again between Ezaa and Amagunze. Then Ezaa people went back and told Aro people that Amagunze refused to accept their decision and Aros then turned and started to support them. The Aros (Eru people) saw this as a spate on them on the side of Amagunze for declining to accept their decision. At that time, the Aros were in-charge and control of the whole Igboland and Ibini Ukpabi served as a supreme Court in the whole of Igbo nation. The Aros went and hired their militant allies, Abam, Ohaofia and Edda for Ezaa people to come and sack Amagunze. These hired mercenaries joined with Ezaa people stormed Amagunze with the intention to wipe Amagunze off and sow desolation in their lives. But to their greatest suprise, the combined forces were routed in Amagunze and no single soul among them escaped.
This is the first time, the indomitable force of Aro militants were beaten and conquered in the history of Igboland. The heads of those defeated warriors were buried in Ogiri. Some of these Ogiris are in Amagunze up to this day. The defeat of Ezaa and their allied forces uplifted the image of Amagunze as gallant people throughout the length and breadth of Igboland then. Because Ezaa and Amagunze were fighting closely at the time the white men were coming to assume control and establish their authority, the name of Amagunze appeared in the map of white men among important towns in Igboland. Many white men sought to visit Amagunze and see these gallant people more especially the white missionaries so that they could preach Christ to them. The trekks of Bishop Shanaha to Amagunze during his missionary canvassing was said to be influenced by this. Bishop Shanaha trekked from Onitsha to Amagunze to see these gallant people and preach Christ to them. All these notwiithstanding, the war and it's enemnities lasted for years. Through the process of Igo Ogugo tradition, a kind of ritual rite of reconciliation, the Ezaa and Amagunze swore an Oath-Covenant not to fight again or have quarrels of any kind or see each other's blood again. This tradition is observed by Amagunze and Ezaa people up to this day. Anybody from any of the sides that contravened this tradition is visited by the Supernaturals with abominable affilction and curses. The Eastern boundary made between Onitsha Province (in which Amagunze was under then) and Ogoja province (in which Ezaa was under then) halted any further encroachments on each side at their border area. Several wars apart from those wars mentioned above were fought by Amagunze people.
During those wars then Amagunze came into war unity with some Clans. It was believed that it was during those wars that Amagunze, Nara and Nomeh came into war confederation or war unity to checkmate the activities of their aliens in their territorial units. It is held that it was then that they made a sworn-oath covenant not to fight each other or in any circumstances see each other's blood. This is the tradition for long handed down from generation to another up to this day. As a result, Amagunze, Nara Nomeh observe this tradition and see each other as kith and kin who should not see each other's blood even to the extent of not shaving one another's head for the fear of seeing blood while shaving. To cut the matter short, up to this day, the people of Amagunze, Nara, Nomeh see themselves as kiths and kin and observe this sacred tradition. The fact remains that there is Amagu in Nara. On the other hand, there is a saying that Nara, Amagunze, Amagu Nnajiukwu( Amaguibiti) in Akegbe are kiths and kin and originated from one source though Amagunze claimed to to have migrated from Ikwo in the present Ebonyi State while Nara, Nomeh, Akegbe claimed their origin from Ogugu Eze in Enugu State. Note that Nara Unateze and Nomeh Unateze are brothers. They claimed their ancestral origin from Ogugu Eze including Ihe, Agbaogugu and Akegbe (Akegbe Ntu egbe na ese).. Their ancestral stones are among the nine ancestral stones at the shrine of Ani Ogugu earth deity.
CONCLUSION
The people called Amagu are people of one clan. In course of history these people dispersed to different places at different time of which Amagunze is one of them from this Amagu clan as their origin claimed. They claimed to have migrated from Amagu Ijikwo or Amagu Ikwo under Iji-Ezaa-Ikwo Igbo subtribe. This Amagu group wherever they find themselves try to adopt their Clan Name "Amagu" wherever they dispersed and settled. For instance; there is Amagu in Nara, Akegbe, Ikwo and so on. They all regard themselves as kiths and kin in that their traditional history maintained they are one.
They also bear their Clan name "Amagu" wherever they dispersed and settled to indicate that they migrated from Amagu Clan. There is a place in Nsukka area called Amagunze Ogbuodu Abba. Also, Amagunze claims Affinity with Awlaw (Olo) near Akpugo Eze in Oji River. On the other hand, Amagunze claims related to Akpugo in Nkanu area under Nevu group: hence, Akpugo Eze Nevu Ogbo Obodo Asato. Nevu group can be traced up to this day in Amagunze (Umunevu), Akpugo (Akpugo Eze Nevu Ogbo Obodo Asato), Ozalla (Umunevu Igwe), Amuri (Umunevu), Ihuokpara (Umunevu Ani). These people regard themselves as kiths and kin who migrated from one source. That is the reason Amagunze claimed related to all these towns/clans already mentioned. All things been equal, Amechi Oba (Amechi Idodo) and Amagunze speak of themselves as brothers. Amechi Oba migrated from Akegbe area in a place called Offia Utu at Amechi Awkunanaw. Likewise, there is a place called Amagu Ugwu in Amechi Awkunanaw. Note that Awkunanaw people whom Amagunze people call Akegbe trace their history to Ogugu Eze and maintain affinity with Nara, Nomeh and others that have origin with Ogugu people. Of course, Amagunze, Nara, Nomeh regard themselves as kiths and kin, so do Amagunze and Amechi Oba because their sacred tradition maintained that they were kiths and kin and do not see each other's blood. Whatever befalls Amechi, befalls Amagunze as they speak of themselves as brothers.
In fact, Amagunze,, Nara and Nomeh are all in Nkanu Igbo subtribe except Ogugu that is in Awgu area. In tracing the history of origin, Some families in Amagunze say that they migrated from different places at different time to Amagunze. Some claimed to have migrated from Ikwo, Ezaa, Isu, Onicha Igboeze, Uburu, Ugbawka, Akpugo, Oruku, Akegbe, Nike, Akpawfu etc. These families and their people that migrated from different places at different time to Amagunze formed the present Amagunze town after centuries of migration and settlement.
Traditional address of some towns/clans mentioned in this work
(1) Akegbe - Akegbe Ntu egbe na-ese
(2) Akpugo - Akpugo Eze Nevu Ogbo Obodo asato.
(3) Amagunze - Amagunze Obodo Itegina
(4) Amechi - Amechi Oba
(5) Akpawfu - Akpawfu Oyiwodo
(6) Ezaa - Ezaa Ezekuna
(7) Edda- Edda Igboeze.
(8) Ikwo - Ikwo Noyo
(9) Isu - Isuokoma
(10) Ihuopara - Ihuopara Eze/Agabi Eneta
(11) Ogugu - Ogugu Eze/Ogugu Ntuegbe na-ese
(11) Onicha - Onicha Igboeze
(13) Oruku - Oruku Jiabba
(14) Nara - Nara Unateze
(15) Nkalagu- Nkalagu Odeke
(16) Nike - Nike Onicha-Aku
(16) Nomeh - Nomeh Unateze
(17) Ugbawka - Ugbawka Echera Nvu Ode
(17) Uburu - Uburuoma.
(18) Ozalla - Ozalla Okpatu.
(19) Ohaofia - Ohaofia Udumeze.
(20) Ngbo - Ngbo Ojeogu
(21) Izzi (Ishia) - Izzi Nodo.
Traditional addresses of the Nine Amagunze villages:
(1) Ukwokani - Ukwokani Nevunzege/ Ukwokani Ajima.
(2)Enuvu-uno - Enuvu Aniagom.
(3)Aniyi - Aniyi Echera Omaji Omaede.
(4) Umuokpara - Umuokpara Onuma Ovuada.
(5) Umunevu - Umunevu Atu Ovulaga Igwe Oyida.
(6) Enuvuegu - Enuvuegu Ngene Oduduchi Nwaubulueke/Enuvuegu Nnaji Udenwe.
(7) Okeani - Okeani Mkpumaji mkpumaede.
(8) Osu - Osuene Okpara Onuma Ovuada.
(9) Onyicha - Onyicha Aku na-ese.
REFERENCES..
(1) Enechukwu Anayo; History of Nkanu. Published by Kaufhof Publishers, Enugu 1993.
(2) Beaumont SPL; Intelligence Report on Amagunze Group, Southern Nkanu Area, Udi Division, National Archives, Enugu, 1933.
(3) Nnaji Gilbert: Some Facts about Amagunze and Cultural Heritage of our People; Maurice Productions, Enugu, 2000.
(4) Nnaji Gilbert: People of Amagunze. Ademola Prints, 2010.
(5) A Short Sketch of Catholic in Amagunze. A priestly Ordination of Felix Achi Nwatu July 18th, 1979.
(6) Short Life of Bishop Shanaha: Holy Ghost Fathers: Onitsha Arcdiocese.
