12/07/2022
Leadership Entails Listening to the People – Uwolo Amaechi Nwaenie
In Ibusa traditional socio-cultural structure, the position of the Uwolo cannot be easily wished away. He is one of the three statutory traditional authorities and warlord in-charge of the entire region. He is the head of the Ogbuus in Otu Uwolo. In the traditional setting, he works alongside the Diokpa of his village to oversee issues bothering on the overall cultural tenets of the people. Onowu (Barr.) Amaechi Nwaenie is on the verge of becoming the 6th Uwolo of Ibusa. He is the 3rd Uwolo coming from Umuodafe after the likes of Uwolo Anamanya and Uwolo Agokei. Traditionally, the tenureship of the Uwolo expires at the death of the occupant.
Basically, as a revered traditional title, the potency tied around the stool is such that any holder will be subject to a high level of strict compliance to the rules and norms. For this, candidates usually undergo series of screening woven upon their general acceptability by the people. Quite rightly, he must be a proven personality capable of meeting with the demands of the people.
In a chat with the current Uwolo designate, Onowu (Barr.) Amaechi Nwaenie at his palatial country home at Umuodafe, Ibusa on the intrigues in the installation processes, he bared his mind on many issues and what led him to consider a preference for the presentation of his culture to a high profile westernized life in the United Kingdom.
Excerpt:
Ibusa Voice: What is the position of the Uwolo in Ibusa traditional structure?
Onowu Nwaenie: The Uwolo is the third person in the traditional hierarchy. In Ibusa traditional structure, we have the Diokpa who is naturally bequeathed. The Odogwu follows, the Uwolo and finally, the Iyase. The Ikwelle is the head of the warlords and Ogbuu cult. In the same sequence of governance, the Omu comes in as the head of the women and markets.
Ibusa Voice: What is the selection process in picking a new Uwolo?
Onowu Nwaenie: An aspirant for a new Uwolo must be a man of proven personality who must be chosen by his people. When I mean people, I mean his immediate kinsmen. At his indication of interest, they will assess his character and subsequently go ahead to accept him. On acceptance, they will lead him to the head (Diokpa) of his kinsmen from where he is led to the Ogbe level. This indicates that he has been unanimously accepted by his kinsmen (Umunna). The process now entails the next stage of endorsement which is the quarter. From the quarter, he is led to the entire Otu Uwolo for their endorsement. The basic requirement is that the candidate must be an Ogbuu title holder. But the processes require that the candidate must have been accepted before he will undergo the process of Ogbuu title taking. At the Otu Uwolo level, the endorsement signifies that the next stage is going to a larger Ibusa Parliament for onward screening to ascertain the candidate’s knowledge about the culture and vis a vis the perspective of Uwoloship. The procedural journey to this level thus gives credence to the fact that the aspirant has passed the litmus test through his direct kinsmen to the town at a larger sphere. At the success of the final screening, he gets the final nod to go ahead to the next phase.
It is right to note here that a prospective candidate must be a bonafide son of the soil, linking his genealogy to the ancestral foundation of the town, especially Umejei.
Ibusa Voice: Is the Uwolo title time bound?
Onowu Nwaenie: The only situation under which an Uwolo ceases to reign is tied around incapacitation of the holder. There may be major crisis that will befall the holder which may further question his continued holding of the title. These are cases of theft, manslaughter or involvement of acts capable of bringing disrepute to the office. Otherwise, the only thing that will terminate the holder from the office is death.
Ibusa Voice: Are there limitations to the powers of the Uwolo?
Onowu Nwaenie: Yes. The Uwolo settles disputes and issues that are not contrary to the laws of the land. He has jurisdiction on communal crisis, matrimonial issues, conflicts and land matters within Otu Uwolo. As the warlord of the traditional divide, the Uwolo has powers more than the Diokpa of the quarter. So, his limitations are predicated upon the general norms and traditional activities that are not in sync with the culture and wellbeing of the people.
Ibusa Voice: What are the basic criteria for the succession an emergence of a new Uwolo?
Onowu Nwaenie: According to tradition, at the passage of the former Uwolo, the new candidate is expected to perform the ‘itu uni’ rite of the late one. The items for this exercise are a goat, Otuogwu (white cloth), ugo, drinks, etc. But this can only take place after undergoing the procedural right of the endorsement at the highest level. Worthy of note here also is the rotational hierarchy attached to Uwolo title taking. The head in the hierarchy in Otu Uwolo is Isagba who is the oldest son. He is followed by Idi. Umuodafe Odaukwu and Odanta follow in the order. But the rotates among the entire Otu Uwolo which comprises of Umuidinaisagba, Umuodafe, Ogboli and Umuwagwu. Although, tradition does not allow Umuwagwu to take the title.
Ibusa Voice: Does the base of an Uwolo designate relevant to the selection of a candidate?
Onowu Nwaenie: Actually, it has never been. But diplomacy demands that the changing times allows for such changes. Everything depends on the means of livelihood of the candidate. Besides, the occupant of the seat who is a working class or business mogul can still coordinate his business or work from anywhere without altering the traditional requirement the office demands. The world is trendy now. As a result, most things have technological. So, where you base does not matter.
Ibusa Voice: Can an aspirant whose father is still living take the title?
Onowu Nwaenie: Yes of course. The only criterion that qualifies one is Ogbuu title which the candidate can take even if his father is still alive.
Ibusa Voice: What are the procedural processes to be encountered in the course of installing a new Uwolo?
Onowu Nwaenie: The first is indication of interest by the candidate. The selection process then begins with endorsements at various stages. This will be preceded by Ogbuu title taking. After which the Uwolo designate hosts his age grade, perform the Ogbuu rites for Umuodafe and Otu Uwolo. The coronation comes last with the official dancing of the Okanga Ogbuu to the Ikwelle’s residence where the new Uwolo will be worn the ‘Okpu Ubili’ and back to his residence, where possible entertainment takes place. Immediately he goes into an eight-day exclusion rite (iba n’ichii) for final cleansing. More so, earlier before the hosting of his age grade, the Uwolo would undergo a twenty-one days exclusive rite as part of appeasement and cleansing rite. On the presentation to his age grade, he will be clad in full Ogbuu regalia of Igbudu, Agba Okili, Agana and Obo. He will also be painted across his two eyes and arms with Ushe and nzu.
Ibusa Voice: How beneficial is the seat of the Uwolo in Ibusa socio-cultural affairs?
Onowu Nwaenie: Very relevant. Firstly, as a warlord, you are saddled with the responsibility of peace making, making rules and tackling criminality. It combines administrative, legislative and judicial functions. Aside making personal inputs as an Ibusa son, it becomes imperative as an institution to blaze trails that will make positive and lasting impacts in the community. Ours is a community bedeviled by a lot of complexities and we have to ensure that issues get healthy resolutions. We must move forward as a people. I think after the plebs has deliberated, it behoves on us at the mouthpiece and traditional representatives of the people to draw a card and thinktank on possible reforms that will bring lasting peace and development to the people.
Ibusa Voice: Judging from your western experience, what are your projections on the Uwoloship?
Onowu Nwaenie: I think there will be variations in the process making. Modifying the cultural norms of the people is necessary. I want to set a standard for future installations. There is need to give a bit to our local laws like giving examples to reforming some outdated processes. I will try and effect changes to the way we live as it affects burials, marriages and eventually creating awareness for the future I believe the community will benefit much. I will strive to reform despite resolution system, fight crime, and bring development to the town and chip in modern governance.
Ibusa Voice: What legacy do you intend leaving with the office for your successor and Ibusa in general?
Onowu Nwaenie: Judge me when I am gone. My work ethic is ‘do the right thing’. I don’t believe in blowing my own trumpet. Let your work do the judgement. I am surprised at the overt decay in the system; the fall in value system. I can only do my bit. But not to let it go into my heads.
Ibusa Voice: With the divisive nature of the town, how do you intend to operate?
Onowu Nwaenie: There is a saying that when two elephants fight, it is always the grass that will suffer. Before you get it right, Ibusa must be treated as a federation and not unitary. Common sense is lacking which must be applied. As a result, taking a decision must be adhered to. As a warlord, you have to be proactive. Leadership entails listening to the people. The quality of leadership you give matters a lot.
Ibusa Voice: Thank you for your time.
Onowu Nwaenie: You are welcome my brother.
