Igbos sold Igbos to slavely stop blamming White people.

Before the White people came to Igbo Land ,Igbo people like Arochuchukwu ,Ohafia and Abiliba have been harmming some Igbo Regions with Treats,Destroying some regions properties and killing people for Ikpirikpiogu war dance cults,that is why you can see them dancing with human heads,selling people to slave is another ways to save the lives instead of been killed for Ngburuisi cultism of Ohafia ,

Uchenna Okonkwo-Okom My version is that Akulu was one Community, mainly a hamlet before the Nanka siege on them and the resultant war that devastated and scattered them. They lived between Nanka, Isuofia and Oko including the present Umuchi and Ihuokpala Villages of Ekwulobia before Ekwulobia came. Of course it’s a historical fact that Ekwulu(obia) came later than others in the area. On arrival, Ekwulobia helped to push some Akulu to Isuofia, others to Oko, Nanka etc with serious balkanizations of Akulu land. If you do an imaginary lifting off of Ekwulobia, you will see geographical contiguity between the two Akulus of Oko and Isuofia.. There are three shrines of Udoakuluabo in a triangle occurrence today at Oko between the Nwizugbes and Emeka Aba Compound, at Oye Udo Nanka (it’s full name is Oye Udoakuluabo) not Afoudo, Eke ntai nor Ududonka. This Oye Udo Nanka used to be a flourishing market beside the walls of Justice Adimora residence of Ifite Nanka. The third Udoakuluabo is today at the junction of the new road that traversed Ihuokpala and Omeke Umuchi Ekwulobia to Isuofia /Igboukwu /Nnewi road. A small market still operates there today. Most ancient communities operated like autonomous hamlets and that made them vulnerable to slave and other sundry invaders. At a point in history, they began to unify to form modern Communities. For example in Oko, Isinkwo, Akulu, Uhudo, Ihengwu etc were said to be autonomous hamlets before Ijikala amalgamated them into the bigger Community today called Oko. It was in this process that bigger part of Akulu joined Isuofia and others joined Oko. That was also how Oko lost Umuchiana to Ekwulobia. Enough for now until my Consultancy fee is agreed.

The damages are much,that is why the history of Anambra State or Igbo History will not be complete or correct,Isuofia history is untold history,because they came from Isuochi,Nanka history will not be writen ,because Ofomata brings people who helped him to sell Umu Nnanka Akulu to Slave and Change their names to Nanka,

Igbo Youths are happy returning back to Ancestors,

MAMI WATA: THE SACRED FEMALE AFRICAN WATER DEITY
At once beautiful, protective, seductive, and potentially deadly, the water spirit Mami Wata (Mother Water) is celebrated throughout much of Africa and the African Atlantic worlds. A rich array of arts surrounds both her and a host of other aquatic spirits—honoring the essential, sacred nature of water. Mami Wata is widely believed to have “overseas” origins, and depictions of her have been profoundly influenced by representations of ancient, indigenous African water spirits, European mermaids and snake charmers, Hindu gods and goddesses, and Christian and Muslim saints.

Ancient remains,Traditional Nwokedi Nwa Ududenka is the Man of the past ,living pressent,working for the future,People should be proud of who they are,and what they are,

History is very important to me

Igbo Christians should learn how to live and let live,the same things goes to Hausa and Fulani Muslims,there will be peace in the World If the christians and muslims will learn how to live in peace with their non christians and muslims,for Me I have been together with European Christians and Arabian Muslims,they were very good People,their character will makes you to say something like this,I wanna be part of them,over here in Germany,We call everyone Brüder,Brother,and We love each other and We respected one another,but in Nigeria,Nigerian Christians and Muslims are totally difference from the European Christians and Arabian Muslims,

In Nigeria for example,the Nothern Christians and Muslims are fighting against non christians and muslims,In Eastern Part of Nigeria where the Igbos cames from,The Christians are destroying Our Ancestors Ancient Temple,and converting the people to become Christians,the Muslims are trying too,We keep rebuilding Our Ancient Temples of Our Ancestors,many Nigerians are now going back to their Ancestors,and their politicians are killing them,calling them hudrums,but if you investigate everything that their politicians are saying you will find many lies and many truth inside,

Religious Freedom is needed in Nigeria,sometimes people talking about religious freedom,but Nigerian Christians and muslims are not practicing that,in Anambra State Governor Chukwuma Soloudo is talking about Christians against non Christians,and He is calling the non Christians Idolatory,that is hate speech against the law of Religious freedom,

No more to adress me again as Emeka nwokedi,but as Obi of Nwokedi,I am a Title Man,my Father is late,Nze Eze Okoli,1 of Akulu Isuofia,as for me His Son,according to Tradition,I have Nwa Ozo,and that Nwa Ozo,makes me to be called Obi 1 of Nwokedi,Nwa Nri,Igbo people of Oldenburg may not know who they insulted or slap,but soon they will know,Obi,di gboo,Obi ada ada,Obi agwu,Obi of Nwokedi,also for those who have been insulting me here on facebook,it will be better for you to know who you are Insulting so that you can keep it up,Noamy changed Her name after She went back to Israel,Abram,became Abraham,Jacob became Israel,Ishmael,became Arab,Emeka Nwokedi,is Now Obi of Nwokedi,Happy Purim Sameah,

This is the reason no Nigerian knows his or her history,Christians read Bible,islams reads coran,non of them knows who they are,Hausas and some of their Yoruba Islam thinks like arab,some Igbos and their Yoruba Christians thinks like Europ and America,no one can be abale to defend Him or Her self,because they reads bible and coran,but they can tell all kinds of what is inside what they read,look at Adebayo,a yoruba pastor,and Good luck jonathan Ijaw man,kneeling down to adebayo,in wat no one knows,

in Everything,let us learn to respect every religion,noone is better than another,Anambra Christians should respect non Christians,including Me,thank you all,you can drop your comments,

Eze Nwanyi Ududonka Mmiri.

I’M THE PRIESTESS OF UDUDENKA MMIRI 💦 KINGDOM! I HAVE COME TO TAKE THE MANTLE OF MY FATHER LATE ICHIE NZE NWANKWO NDUANO! AKAJIOFOR UDUDENKA MMIRI 💦 DEITY!! MY DEITY MY PRIDE!!

NWA BIARA UWA UBOCHI EKE! TO BRING BACK THE LOST TRADITION AND CULTURE OF NDI IGBO! UDUDENKA MMIRI 💦 KINGDOM MUST STAND! ISEEEEE;

I AM MR NWOKEDI OLIVER EMEKA;GREAT GRAND SON OF MR NWOKEDI;MR NWOKEDI WAS MY GREAT GRANDFATHER;UDUDENKA WORSHIP BRANCH WAS LOCATED AT MR NWOKEDI RESIDENCE;NA AGU BE NWOKEDI;EMEKA NWOKEDI HAVE COME TO TAKE HIS POSSITION IN HIS GREAT GRANDFATHERS HOLY TEMPLE UDUDENKA;TOGETHER WITH HIS QUEEN GODDESS THE DAUGHTER OF GREAT EZE NWANKWO NDUANO;UDUDONKA MMIRI WORSHIP CENTER IS LOCATED IN ENUGWU NANKA;UDUDENKA TEMPLE CENTER LOCATED IN AGULU ANAOCHA;UDUDENKA UZOIYI LOCATED IN AGULUEZECHUKWU AGUATA; UDUDENKA WORSHIP BRANCHES CAN BE FOUND IN MANY LOCATIONS IN IGBO LAND;SOME UDO IN IGBO LAND ARE UDO UDUDENKA;LIKE UDO IN AKWAEZE IS CALLED UDO UDUDENKA;UDOEGBO IN OZALLA ISUOFIA IS CALLED UDUDENKA;MANY UDOEGBO IS UDUDENKA;IFEOMA AND EMEKA UDUDENKA:

Ududenka Kingdoms History,

Nwa Ududenka Akulu Isuofia getting married to Nwa Ududenka Nanka,Ancestors hands must be involve,

Traditional Nwokedi is Dada Nwa Ududenka,My Great GrandFather has an Ududenka worship branch in His Nwokedi Residence,that is where My Grandfather and My Father was born,that is also where I was born,I grows up under the influence of Traditional and Christian mix Family,the history is deep,but the life I live is part of the history,Ududenka is like Synagogue,or Church,St Nwokedi is Great Man,Ududenka is Great Ancestors,Great Gods and Goddess of Our Ancestors,Ancient Religion,
Ada Ududenka Kingdom,Mrs Ifeoma Nduano,The Daughter of Great Nwankwo Ndano,The Late Chief Priest of Ududenka,Her Father was good Man,He served Ududenka with good heart,and everyone knows Him as good Man,ST Nwankwo Ndano,is from Enugwu Nanka,Uhuabo,Ududenka is aslo in Enugwu Nanka,Enugwu Nanka the land of the Elite,Ifeoma is Priestes ,She is called by The Gods and Goddess of Our Ancestors to carry this mission,She will be sign to work as Eze Nwanyi in Ududenka Akulu Isuofia Parish,Ududenka Nwokedi,
Traditional Nwokedi have rebuild Ududenka Branch Akulu Isuofia,Where Eze Nwanyi Ududenka will be working as Eze Nwanyi Ududenka Akulu Isuofia,in Contact with all the Ududenka Family Worldwide,
Emeka and Ifeoma was chosen to be a Priest and Priestess of Ududenka ,We are the humble servants of Our Ancestors,
Ifeoma and Emeka was chosed to be the Eze Mmuo and Eze Nwanyi Ududenka Akulu Isuofia Branch,We bless you all with the blesings of Our Ancestors,Iseee.

Shalom Everyone.

Obi Agu 1 of Nkwo Agu

Nkwo Agu is located in Isuofia,bodered with Ekwulobia,Nkwo Agu is mini market,have served those living in that area of Agu for Centuries,One Ancestors Holy Temple is also in Nkwo Agu,called Udo Akwukwa Nkwo Agu,many festival have been hosted in Nkwo Agu during the Festival period,shops are there aswell as nkwo agu mini market,where you can buy food items from Nkwo Agu,the food that grows in Agu Ndi Obe Agu,Mr Nwokedi Oliver Emeka was born in Obe Agu,His Ancestors came from Obi Uno to Obi Agu,The history of Obi Agu will be unknown if Traditional Nwokedi did not make the history,

Ancestors of Mr Nwokedi was great Black Smiths,which you can still find their relatives in every part of Igbo land,They have been traveling around the World with Hand works,black smiths,melting iron,creating things manufacturing things,Mr Nwokedi was born in Obi Agu in september 27 ,1978 in Isuofia,8 years after Nigerian Biafran Civil war,in the land of the things fall apart,1992 when I was 14 years I have to leave Isuofia to Aba for a greener pasture,14 Years of living in Aba,I keep on moving the life ahead of Me,I have visited many countries but I could not stay in one Country for long,14 years of living in Isuofia,14 years in Aba, 5 years in the Gambia,15 Years in Germany,1 year in Senegal,etc,I am 43 years now,I have lived in Germany morethan the land of My birth,and Aba,

I love Germany sometimes I feel like I have the same Ancestors with German People,They work hard like My Ancestors did, their names have same meaning like Our names,village names translates the same meaning,most of people living in the area of Nkwo were black smiths,when you talking about Igboukwu museum,the history of black smiths are those living in Agu area ,Ndi Nka na Uzu Akulu,.Uzu Akulu colonization and slavery,helps to barkernized the Akulu people,and their Ancestors were taken to slave by Arochukwu,Ohafia and Abiliba people,and sold them to slave,and occupied some of their land with Churches,and forcing everyone to become christians,or get killed that is why Mr Nwokedi have to leave the country in silent,

I used to tell The German people that in My Motherland Obi Agu Isuofia,We were born black and white,and We do not see color,all We knows is your name,your color We dont know,I can live with you if you did not see My color,I am just like you,This is My Bros,from Isuofia,We are all Umu Isuofia,Our Mothers looks the same,but they born Us differently in same land,We are Bros,

2016 after spending many years outside Isuofia and Aba,I went back to Isuofia to talk about Nkwo Agu project,My history,My culture,My life,as you can see how We looks here,We are all Umu Isuofia,The topic is that they have changed Nkwo Agu name to Ekwusigo,that is a problem,You cant change Agu to Ekwusigo,People of Obi Uno are still calling us Ndi Obi Agu,people are still Identifying the people of that area Ndi bi na Agu,Ndi Agu,Ndi Obe Agu,The Reasons to say no to Ekwusigo Ideas,because in Nnewi they have a Town or a Local Government Area call Ekwusigo ;The people are call Ekwusigo people,We are Umu Agu,not Umu Ekwusigo,

It is always lovely during the festival in Igbo Land,for example,in Isuofia,We have Afor Uzo,Nwa Eke, Nkwo Agu,Orie Agu, and Big Orie Markets,all these places people of the area will come out in their colorful Traditional and cultural outfits as you can see here,you must not dress the same,but everything goes,

in Isuofia We have many Umu Agu in many villages,Umu Agu Isiaku,Umu Agu Umueze,Umu Agu Ozalla,Umu Agu Ezioka,Umu Agu Okpoko,Umu Agu Akulu,Umu Agu Ududenka,When We comes out with Our Ancestors Culture and traditional outfits it gives joy of Umu Agu,

I love My Culture and tradition,and Germans love it too,because they do have many Festival and Carnivals that looks similar to My Own,I invest much in maintaining this culture and tradition,

Me and My Relatives from Nanka,eating and drinking in Nkwo Agu ,Talking about Nkwo Agu project in 2016,We are the founder of Umu Udo Integration,If you google Umu Udo You will see some of Our Works and projects so far,We are also on facebook,Umu Udo Odinana Igbo Integration,

Support Our Culture and Tradition,Nkwo Agu will rise again,Isee,November

Why are Biafrans Killing Biafrans,?The Okoli Ijeoma Ada War: Agha Ìbenne

Enwe Imoka, the mona, Porto-Novo, Benin. Photo: Okouneva Olga via Wikimedia Commons.

Okoli Ijeoma was a 19th-century merchant warlord of the Aro settlement of Ndikelionwu in today’s Anambra State. He was notorious for his recruitment of the militaristic Ada people of the Cross River area for wars against his enemies or for the services of those who paid him. He was the grandson of Ikelionwu who founded Ndikelionwu in the 18th century.

Ikelionwu, sometimes Ikelionwu Ufele, Ufere, or Uvere, was born in Ifite Öka. Notedly an mgburuichi, Ikelionwu was a child with noble ichi marks. Ikelionwu came from the family of Eze Oshie. The name Ikelionwu appears to be a contraction of ike emelị ọnwụ, meaning ‘strength does not conquer death’.

“10 Aug. 1905. Edet market, Ndiya. An Inokun (Aro [Igbo]) man.” Charles Partridge. British Museum.

In one account, Ikelionwu was kidnapped by the Amantogwu and later bought by a wealthy Aro woman named Ufere Mgbokwa who took him in as a son and carried out the necessary rites to take him out of slavery. Some accounts say Eze Oshie was the one who was sold. Ikelionwu had taken some of the wealth of Ufere Mgbokwa on her death, this was said to have been done incrementally by Ikelionwu while she was alive due to his later confirmed fears that he would not be able to inherit from her as he was not her blood descendant. Other accounts say an Aro merchant warlord named Ufere Mgbokwu Aka was the enslaver of Ikelionwu.

Ikelionwu established his own lineage of Ndikelionwu in the territory of the Omogho, similar to other Aro settlements in the north-central Igbo area (Anambra), particularly the Nde Eni cluster of Aro settlements under the founding Mazi Eni. Aro settlements were trading and slaving springboards into other areas. The Aro infiltrated communities through allies, marriage ties, and trading.

Ikelionwu later helped Öka with the drawn-out war started with Amantogwu over his kidnapping and was able to use the newly introduced gun from Arochukwu to Öka’s victory. The Aro were the main introducers of guns from Europeans and middlemen at the coast to Igbo communities in the interior in the 18th century.

Prior to the slave trade, the Igbo area was dominated by ritual specialists, often itinerant blacksmiths, from centres such as Nri, Öka, and Abiriba. As the slave trade intensified, in came the era of the merchant lords. As major players in the oracular network, ritual specialists like the Aro turned ritual networks into slave trading routes.
Aro colonies bolstered their populations by absorbing refugees and other migrants from neighbouring communities. Many Aro colonies were founded or dominated by originally non-Aro people such as Ikelionwu. This is not unlike the initial founding of the Aro themselves who are made up of a diverse set of lineages comprising Igbo, Akamkpa Ejagham, and Ibibio elements. The Aro also had non-Igbo allies such as the Ika people of present-day Akwa Ibom.
Ikelionwu had several sons, one of them named Ijeoma. Ijeoma went on to have a son named Okoli. An expansionist, Okoli was the warlord who hired the Ada to attack Öka sometime around the 1880s and 1890s. ‘Ada’ was a generic name used mainly by north-central Igbo for Aro mercenaries, notably from Eda, Abam, and Ohafia in present-day Abia State and Ebonyi State. The war between Okoli Ijeoma and Öka became known as Agha Ìbenne, the war of relatives. The story of how black monkeys became sacred to the Öka starts here.
ENWE IMOKA
As part of their war plans, the Ada went into the bushes around Öka and laid in wait to ambush the Öka. According to tradition, monkeys inhabiting the bush became startled and fled from the Ada. These particular monkeys appear to have been the mona monkeys. It was through the alert of monkeys fleeing into the main Öka settlement that the Öka were able to thwart the plans of the Ada. The Öka assembled the Egbunoji, the Öka militia, and outnumbering them, the Öka overcame and defeated the Ada.
An Igbo man in battle dress. Photographed in Öka (Awka) by Northcote Thomas, c. 1910-11. MAA Cambridge.Enwe Imoka, the mona, is celebrated during the Imoka festival and is sacred to the Imoka feminine divinity, the national divinity of the Öka people. It could be that the Enwe Imoka was already sacred to Imoka before Öka’s encounter with the Ada due to traditions that say monkeys were dedicated to Imoka early in Öka’s history. There is a widespread practice prohibiting the eating or harm of certain animals designated sacred in communities in the Igbo cultural area.
‘ADA’
Abam, Ohafia, and Eda, and other Cross River Igbo, were mercenaries hired by different warlords and communities. The Enugwu Ukwu people became known as Ike melu Ada for outsmarting the Eda by poisoning food and water sources on the Eda warrior’s route towards Enugwu Ukwu, a tactic also used by Enugwu Ezike.
Before the Aro introduced guns and the Abam came with their headhunting practices, Igbo people mostly used clubs and staves to fight with ‘crash’ helmets to protect from blows to the head. The Abam used ambushing and rushing tactics. They’d lay in wait and rush enemies while they were unprepared or preparing their guns. They used daggers, ogbuonyeoma, for short-distance attacks. The Abam painted their eyes with blood and wore mostly loincloths and palm leaves.
THE AMAKOM ALLIANCE
The activities of the ‘Ada’ during and prior to the time of Okoli Ijeoma also forced Nri to compromise its absolutist pacifist position and laws under Nri Enwelana who, as Eze Nri, broke taboo by sanctioning the formation of a war group, the Amakom, against Okoli Ijeoma and the Ada raids. The Eze Nri had earlier warned Okoli Ijeoma against his aggressiveness to no avail and thus cursed him and formed the Amakom military alliance comprising several settlements around the Nri-Öka area, including Öka.
These turbulent times contributed to the estimated number of over a million Igbo people being sold and taken over the Atlantic by Europeans, and to British colonies like Barbados, Jamaica, and, before the 1770s, Virginia in particular.
 Map of communities attacked by the Abam, after John Oriji (2011).The dreaded Abam and Eda (Ada) made the north-central Igbo, roughly Anambra State today, build high walls around their compounds. In other areas, people built trenches and stockaded their communities. There was an already established settlement pattern used by many Igbo communities of placing slave quarters in the periphery of the main settlement, invariably the most vulnerable areas to attack. An Igbo tower photographed by British colonial government anthropologist Northcote Thomas, early 1910s. Museum of Archaeology and Anthropology, Cambridge. Although impressive, the obu na enu structures reveal the immense pressure raids put on communities in the north-central Igbo area, especially from the Abam, Ohafia, and Eda from the east. Necessity pushed for innovation. The obu na enu towers were used for tracking movements and had loopholes for gunfire and thick walls for defence.Okoli Ijeoma died in 1905, right around the start of the British incursion into the Öka area and the beginning of the colonial era in the Igbo area. The Okoli Ijoma war was one of the last major conflicts involving the ‘Ada’ before the arrival of the British.
Sources: Kenneth Onwuka Dike, Felicia Ekejiuba (1990). “The Aro of South-eastern Nigeria, 1650–1980…”; Ugo Nwokeji (2011). “The Slave Trade and Culture in the Bight of Biafra…”; Elizabeth Isichei (1977). “Igbo Worlds…”; Amanke Okafor. “The Awka People”; John Oriji (2011). “Political Organization in Nigeria…”; Ndubueze L. Mbah. (2019). “Emergent Masculinities…”; L. R. Baker; A. A. Tanimola; O. S. Olubode; D. L. Garshelis (2009). “Distribution and Abundance of Sacred Monkeys in Igboland”. American Journal of Primatology; Robert D. Jackson (1975). “The Twenty Years War”.

Help us to make peace in Our Land,know who you are teach us love,

Why are Biafrans killing Biafrans?Learn to love.

In Nnewi oral history and mythology, the ‘ewi’ (Igbobush rat) played a great role in saving the founders of Nnewi during wars. Throughout its history, Nnewi has used its military might to maintain its borders and because of this, the killing or eating of ewi in Nnewi is forbidden to the present day. Nnewi existed as an independent kingdom from the 15th century to 1904, when British colonial administration occupied the kingdom.

Nnewi kingdom was founded on four quarters (large villages), namely OtoloUruaguUmudim, and Nnewichi. Each village was divided into family units called ‘umunna’. Each umunna had a first family known as the ‘obi’.[9]

These four quarters were these original names of the Sons of Edo: Otolo being the eldest and Nnewichi being the youngest of the sons Obi of Nnewi

The Place of Nnewi in Igbo History[edit]

Originally when the Igbos settled in the present day Eastern Nigeria, they arrived with three leaders, two were spiritual leaders and the youngest of the three a hereditary King known as Obi a King by birthright. The first was the Eze Nri of Awka a Priest King, the second the Eze Aro of Arochukwu a King and the third the Obi of Nnewi a political and war ruler. The Onitsha people are visitors and later settlers in Igbo land. The Aros know this history (Nnewi being a relation and a leader among the Igbos) and this is part of the reason why there are no Aro settlements in Nnewi. The Obi of Nnewi Obi Okoli in1780s lost his throne when inside palace politics that hinged on tradition edged him out. Traditional royal law had it that the Crown Prince must perform the funeral rights of the late Obi before he can be crowned, Obi Okoli was absent and arrived home only after the late Obi Okoli 1st was buried. His Uncle (The late Obi Okoli the 1st younger brother) performed the funeral rights in his stead and took over as Igwe Nnewi he could not be enthroned as an Obi (which means the first son). The Obi Okoli royal lineage was forced into exile, they got refuge at Umune-Alam in Umudim, Nnewi where they still are to this day. The Obi Okoli family still bears the Ofor Nnewi till this day.

Edo is the supreme deity of all the Alusi (Igbo: deity) in the Anaedo country. The central shrine of this unifying Alusi is at Nkwo Nnewi, the central Market. There are four other deities in Nnewi: Ana, Ezemewi, Eze and Ele. Christianity was introduced by the Europeans in 1885 and many Nnewi people now practice Christianity.

Nnewi, Ichi and Oraifite made up the Anaedo state. Anaedo communities have common ancestries, beliefs and traditional value systems. Nnewi is a major trading and manufacturing center in Nigeria. Due to its high commercial activities, the city has attracted millions of migrants from other states and countries.

The Ofala Nnewi is a cultural festival held every year to celebrate the coronation of the Igwe of Nnewi. Afiaolu (New yam festival) and Ikwuaru are also among traditional festivals held annually in Nnewi. Nnewi Kingdom is also known as Anaedo meaning the Land of Gold (The supreme deity and goddess of Nnewi).

Geographically, Nnewi falls within the tropical rain forest region of Nigeria. Though it suffers from soil leaching and erosion which has reduced the soil in some areas to a porous sandy terrain, it remains an area of rich agricultural produce and the epicenter of business trade. The city is located east of the Niger River, and about 22 kilometers south east of Onitsha in Anambra StateNigeria.[10]
OO mu ka anakpo Traditional Nwokedi Dada Nwa Ududenka Kingdom,Government[edit]
The traditional monarch of Nnewi is called the Igwe. The Igweship in Nnewi kingdom predates the arrival of Europeans, making it a unique monarchy in Igbo land. The Igbos are known for not having kings, hence the popular Igbo saying Igbo Enwe ,Eze, meaning ‘the Igbos have no king’.MEJOURITY RULES;not one person, In other Igbo clans, the British colonial administrators created warrant chiefs who then assumed the office and title of Igwe and are elected to this day. In Nnewi, the Igwe is the isi obi (head of the Obis) and hence the Igwe, which literally translates as the heavenly one or highness as he is the holder of the Ofo, the religious and political symbol. He is born and not made or elected, and the institution of inheritance is the traditional right and privilege. The position is neither transferable nor negotiable. He is also an Obi. Obi is the title held by ruling chiefs; it is the equivalent of a duke in the nobility.[11]This matter scartered Igbo system,Igbos can not be British,Warrant Chiefs are not Igbo system,Igbo Enwe Eze,Every Igbo Man is King by Birth,they have system which all obey,Nwa bu Eze,Ndu bu Eze,Chi bu Eze,Warrant Chiefs are not Eze or Kings,but Ora ,Oha na Eze,,,Did Igbos want to remained British forever,?then let them have acess to British Rights,Passports,etc,

The 20th Obi of Otolo and Igwe (King) of Nnewi Kingdom, His Royal Highness Igwe Kenneth Onyeneke Orizu III
The present reigning monarch is His Royal Highness Igwe Kenneth Onyeneke Orizu III; he is the longest serving monarch in Nigeria[12] and he is currently the 20th monarch in the Nnofo Royal lineage. Igwe Kenneth Orizu III is the first class chief in Anambra state from Nnewi as well as the vice Chairman of the Anambra State House of Chiefs.
The traditional rulers of Nnewi
There are Obis in the four clans that make up Nnewi. The highest and the most senior obi is the Obi of Otolo, who is also the Igwe of Nnewi. Chief Afamefuna Obi, Obi Bennett Okafor and Obi George Onyekaba are the current obis of Uruagu, Umudim, and Nnewichi, respectively. These three obis with Igwe Orizu, III as chairman constitute the Igwe-in-Council and they deliberate on the spiritual, traditional, and communal matters, in Nnewi.
There is also an active town union called the Nzuko-Ora Nnewi. It is a forum through which adult Nnewi indigenes (18 years or older) can contribute to the development of Nnewi. This union was set up to encourage and promote the establishment of structures and facilities that will promote and improve the quality of life of the residents of Nnewi.
Legal system[edit]
The ancient legal system of Nnewi was not based upon a written law. It was purely a natural law, involving custom, tradition, and civil and criminal cases. The legal process in Nnewi passed through the labyrinth of extended family system. A report against an offender or a criminal in the first instance, had to be made to the head of his family at his ancestral home known as obi. The head of the family would invite elders and minor obis from his extended family unit to sit in judgment, while the complainant would also invite the elders and minor obis from his extended family side, if both of them were not from the same family. This obi would serve as the court of the first instance, depending, of course, on the nature of the offense or crime allegedly committed. The trial might end here, if both the complainant and the accused were satisfied with the judgment given, or they might take the case to the next senior obi of the same extended’ family, in ascending order, until, probably, the matter got to the highest obi in the lineage. If the complainant was not satisfied at this point, he would appeal to the obi of the quarter and the leaders of his family could be summoned to defend their judgment.[13]
Through this legal procedure, guilt or innocence could easily be established, as the decision was based purely on natural justice. Punishments for offenses and criminal acts were given in relation to their gravity. A man who was found guilty of a serious crime might have no option than to be sold into slavery or expelled from the community for life. He would not be killed because the killing of human beings was against the injunction of Edo Goddess. The judicial system in Nnewi seems to have recognized three classes of cases, the minor offenses, the true criminal case, and the civil suits of debt, bride price and land. The breaking of by-laws was really an offence against some particular juju and as such was to be expiated by a sacrifice. It was, for example, forbidden to kill an “eke” snake, a type of python, or to eat “ewi,” rodent of rabbit family. It is probable these laws were never broken willingly and if broken by accident, the offender would automatically perform a sacrifice without any form of judicial trial being held. The criminal code, with regard to serious crimes, appears to have been more developed in Nnewi than elsewhere in Igboland. There were seven main classes of offences, which were known as “ori-obi,” offenses against the obi, as their investigation was always carried out in the obi of the quarter.
Politics[edit]
Nnewi has contributed its fair share of key players in Nigerian politics. A. A. Nwafor Orizu; president of the Nigerian Senate in the First Republic and later, the Acting President before the first coup d’état of 1966, M.C.K. Ajuluchukwu; a nationalist, anti-colonialist and first republic law-maker, Chief Z.C. Obi (Onunekwuluigbo Igbo); First republic politician, Sir Louis Odumegwu Ojukwu, OBE, Chukwuemeka Odumegwu Ojukwu (Ikemba Nnewi); former military Governor of defunct Eastern Nigeria and President of defunct Republic of Biafra, Comrade Dr. Edward Ikem Okeke; Deputy President of the PRP and Special Adviser to the President (Second Republic), Mr. F. C. Nwokedi; the first Nigerian Permanent Secretary, Dr. Dozie Ikedife (Ikenga Nnewi); former President-General of Ohanaeze Ndigbo, Professor A. B. C. Nwosu; Former Health Commissioner in East Central state and Anambra state, respectively, Dr. Chu Okongwu; Former Minister of Finance; Dr David Bennet Anagwu Ofomata;The first Indigenous Medical Director, Nigerian Railway Corporation, First CEO/Chairman Anambra Health Management Board & Chairman old Nnewi LGA;[11]
Nnewi is also the ancestral home of prominent Nigerians including the esteemed individuals listed below. See (People).Nnewi’s journey to becoming an economic hub started in 1970,After the Nigerian Civil War.
Ndị Nnewi(Nnewi People) living in different cities across the country suffered great losses during the war, so they decided to take back all their investments and businesses home.
Agbo Edo, a forest land which belonged to Edo Nnewi deity, was cleared to make way for a new market called Nkwo Nnewi market. The development of this market propelled the fast development of the local economy.
As a fast developing city and a major industrial and commercial hub in Africa, Nnewi experiences voluminous financial activities, therefore hosts major banks, and other financial institutions. Industries are dotted around the city and adjoining towns. Palm oilcosmeticsmotor, and motorcycle spare parts, books, and stationery, textiles, electric cables, and so on are produced in commercial quantity in the area. Its main trading centers include Nkwo Nnewi markets which are New motorcycle spare parts market(the largest spare parts market in Africa), Agbọ-Edo motor spare parts market, Nwagbala market, Generator parts market, Electrical parts market, Nkwọ Nnewi general market(Ime Afia),Nnewi Timber dealers market(Ọgbọ osisi), Nwafor market, Eke Amaobi market, Eke Ochie, Eke Ichi Market, Orie otube Market, Okpunoegbu market etc.
Agriculture and forestry[edit]
The main occupation of Nnewi people is trading, production and farming, therefore they depend mainly on commerce, entrepreneurship and agriculture for their daily livelihood. Most Ndị Nnewi (Nnewi people) have mbụbọ (home gardens) and ubi (out-station gardens) where they usually cultivate their farm products. These crops when they are harvested are usually taken to the market for sale. Most of the prime cash crops include oil palm, raffia palm, groundnut, melon, cotton, cocoa, rubber, maize, et cetera. Food crops such as yam, cassava, cocoyam, breadfruit, and three-leaf yam are also produced in large quantities. The location of Nnewi within the tropical rainforest gives it the ecological basis for production of a wide range of tropical agriculture crops with widespread potential for industrial convention.Industries[edit]
Nnewi is home to many major indigenous manufacturing industries including Ibeto Group of Companies, Cutix and ADswitch, Uru Industries Ltd, Omata Holdings Ltd, Cento Group of Companies, Coscharis of Companies Group, Innoson Group of Companies, Ebunso Nig. Ltd, John White Industries, Ejiamatu Group of Companies, Chicason Group, Louis Carter Group, etc. The great majority of industrialists in the cluster of spare parts factories in Nnewi are also traders, and most of these traders are producing one or more of the products they specialize in marketing as traders (usually motor vehicle parts), and most began by distributing their products through their preexisting distribution networks. Nnewi is part of eastern Nigeria’s industrial axis. The town has through culturally grounded institutions that act as sophisticated networks expanded to include an international dimension through trading relations with exporters from Asia. Over the last decade, the town of Nnewi has experienced relatively rapid industrialization. In excess of 20 medium-to-large-scale industries have been established across a variety of sectors. Since 1970, Nnewi residents have controlled approximately 80 to 90 percent of the motor-parts trade in Nigeria. Nkwo Nnewi Market is the major import and wholesale point for motor spare parts in Nigeria. The industrialists of Nnewi are adapting foreign technology to local needs, providing employment to thousands, and making available goods and services which are relevant actual needs of the Nigerian citizens. The first indigenous car manufacturing plant is located in the city, while the first wholly Made-in-Nigeria motorcycle was manufactured in Nnewi by the National Agency for Science and Engineering Infrastructure (NASENI).
Auto parts[edit]
Nnewi is known for the vibrant auto industry in the city, the first Igbo man to own and drive a car was Sir Louis Ojukuwu, the father of Dim Chukwuemeka Odumegwu Ojukuwu in 1912. By 1940, Nnewi residents were at the center of an international trading network that dominated the supply of motor spare parts in Nigeria. The town subsequently became a center for commerce and industry, and has one of the largest automotive parts markets in Africa. Nnewi Township is an authentic “manufacturing miracle.” Small and medium-sized industries have set up in the town and are producing not only for the Nigeria markets but – albeit still to a limited extent – for markets abroad.
Industrialization of the town began around 1970 when Nnewi motor parts traders began marketing their own brand name products instead of the reproductions of “original” parts. There are several auto and motorcycle spare parts dealers in Nnewi; the Nnewi Motorcycle spare parts market is well known throughout West Africa. There is also an auto plant, the first of its kind in Nigeria, owned by an Nnewi businessman, Innocent Chukwuma, Ono and a Chinese auto Company.
Markets[edit]
As Nnewi is the automobile hub of Africa, the city has so many markets where automobiles are sold both in wholesale and retail. There are also other markets where general goods, food stuff, body care products, building materials etc are sold.
Below is a list of some of the markets in Nnewi:
1.New motorcycle spare parts. This market is said to be the third largest automobile market in the world by volume of goods. Brand new motorcycle parts of different brands are sold in this market.
2.Agbo-Edo motor spare parts market. In this market,different makes of brand new motor spare parts are sold.
3.Nwagbara Market. This is a market where you buy all sorts of fairly used motorcycle spare parts. Complete motorcycle both brand new and fairly used are also sold in this market
4.Generator Parts Market. This is a small market where you buy different types of power generators and their parts
5.Nkwo Nnewi general market(Ime Afia). This is the biggest market in Nnewi by landmass. In this market, you can get virtually everything starting from clothing materials, shoes, pharmaceutical products, food stuffs, provisions, cosmetics etc
6.Electrical/Electronics parts Market. This is a market where you buy different types of electronics and electrical products, both in wholesale and in retail.
7.Building materials Market. This market spans across a street known as Muodile street. It is where different types of building materials are sold in wholesale and retail
8.Timber dealers Market. This is a market where wood and timbers are being processed and sold
Modern Shopping[edit]
Even as Nnewi has so many traditional open air markets, modern shopping culture is not missing out.
Some modern shopping complexes in Nnewi are;
-Roban Stores
-G-MART Stores Etc


[14]
Culture[edit]
Nnewi, as a historical city, has many cultural events and places adorned with festivities and cultural monuments, including Edo Na Ezemewi shrine, Udoogwugwu shrine (Ichi), Kamanu shrine (Ichi), and many other shrines dotted across all sections of Nnewi city. Nnewi hosts many festivals, notably amongst them is the New yam (Afiolu, also known as Ifejioku festival) which all parts of the city participates and masquerades from all federating towns participates in. The festival attracts all sorts of activities and celebrations which Nnewi residents hold in the highest esteem.
In the average home of any Nnewi citizen, they usually keep kola nuts, garden egg and peanut butter in their refrigerator in case any stranger or visitor should visit their home. Every visitation to their home begins with the offering of the kola nuts to the visitor. The kola nut is indicating that the visitor is very much welcomed. The ritual of the offering of kola nut is inspired with the giving in prayers and blessing or lobby to the supreme God and other deities, for the protection of the visitor and the host. It seems to be a custom to the people of Nnewi in any of their traditional ceremonies.
Arts and crafts[edit]
Local artists thrive in this municipal rural communities. Works of art produced in the area comprises, carved doors, walking sticks of different designs, sculptures, flutes, wooden mortars and pestles, gongs, and the famous talking drums. Metal works and various types of productions are locally fashioned.
Music[edit]
Further information: Igbo music
The Nnewi people, just like every other Igbo group, have a musical style into which they incorporate various percussion instruments: the udu, which is essentially designed from a clay jug; an ekwe, which is formed from a hollowed log; and the ogene, a hand bell designed from forged iron. Other instruments include opi, a wind instrument similar to the flute, ịgbà, and ịchàkà.
Traditional marriage
Igbo traditional marriage
There are three types of marriages in Nnewi as also practiced across the Nigerian society: the traditional marriage held in the house of the woman; the official wedding, held in a registry office and which allows only one wife; and the religious marriage.
The official marriage ceremony is called “Igbankwu”, which is the Igbo word for the traditional marriage ceremony. Nnewi do not have an “engagement” ceremony. Rather, the Igbankwu is preceded by a series of events during which the potential bride’s and groom’s families engage each other to discuss the terms of the marriage. Perhaps this can be characterized as an engagement. Please note that Nigeria has 250 ethnic groups and each varies on marriage traditions. Further, within groups there can be even greater differentiation.
Cultural attire[edit]

Igbo women attire
The traditional attire for the men is an overflowing jumper or a long-sleeved shirt worn over the gooji wrapper, which is tied around the waist, curving down to the ankles. This dress is matched with a cap and a walking stick, which aids as an instrument of support and defense. The traditional wear for the women is a blouse, worn over a loin cloth. This female attire goes with a head-tie ear rings and necklaces or traditional necklaces.[15]
New Yam Festival[edit]
See also: New Yam Festival of the Igbo
In Nnewi, the occasion of Iri-ji ọhụrụ (new-yam eating) is a cultural festival because of its significance. Nnewi people celebrate their new yam festival usually at the end of August during which assortment of festivities mark the eating of new yam. These festivities normally include a lot of variety entertainment including performance of ceremonial rites by the Igwe (King), cultural dances by Igbo men, women and their children as well as a display of Igbo cultural activities in the form of contemporary shows, masquerade dance, and feasting at a grand scale on a wide variety of food making up the menu of the Igbos.
The first day of the festival the Igwe of Nnewi will officiate the Harvest thanksgiving ceremony at his palace where the yams are offered to gods and ancestors first before distributing them to the villagers. After the prayer of thanksgiving to god, The Igwe eats the first yam because it is believed that his position gives him the privilege of being intermediaries between Nnewi communities and the gods of the land. The rituals involved in the new yam eating are meant to express the community’s appreciation to the gods for making the harvest of their yams possible. This therefore explains the three aspect of Igbo worldview, that they are pragmatic, religious and appreciative. This ceremony has been celebrated for centuries and as has always presented the right conditions for all and sundry, family and friends to come together to demonstrate their commitment and solidarity to their local community. Due to this fact, the Igbos every where in the world do celebrate this event in a highly captivating manner in order to protect and celebrate the enriched cultural heritage of her people.
Religion[edit]
St.Cletus Catholic Church in Otolo Nnewi
Religion occupies a central place in the heart of Nnewi people. This counts for the huge churches and religious practices in the city. The people of Nnewi are 96% Christian, with small fractions of other faiths: 2% traditionalist, 0.2% Jews, 0.3% Muslims and 1.5% others. Among the Christian community, the catholic and Anglican Communion shares a greater number of followers followed by other Pentecostal Christian groups. Christianity first came on the Southeastern part of Nigeria with the arrival of the Holy Ghost missionaries from Gabon to Onitsha under the leadership of Fr. Joseph Lutz late on Saturday December 5, 1885. Fr. Joseph Shanahan (The Apostle of Igboland) joined them in 1902 and when the mantle of leadership fell on him in 1905, history was set to record the evangelization of Roman Catholic Diocese of Nnewi. The stream of this evangelization was to flow through two main courses almost concurrently: one having Nnewi as its source and the other Ozubulu/Ihiala.
Though individuals from various communities have come in contact with the faith as they traveled to Onitsha and other places for trade and in quest of western education, the actual planting of the seed of the gospel in Nnewi Diocese from the Catholic perspective sprang from the treks of Fr. Victor Duhaze to Ozubulu through Oguta (1906) and to Nnewi through Umuoji, Ojoto Mili Agu down to Odida Nnewichi in 1906.
However, the Anglican Church was established in Nnewi from Obosi in 1893. But the seed of what is today Nnewi Diocese was sown in 1809. Requests were made by Odida. Community in Nnewichi inviting Fr. J. Shanahan. In the same year, some Ozubulu indigenes had registered the same requests for establishing a Church station at Ozubulu. Nnewi people are proud of there traditional Odinani as well as the new religion of Christianity. @(Note:The Church Missionary Society CMS under the leadership of Bishop Samuel Ajayi Crowther and Reverend Henry Townsend arrived Onitsha on July 27, 1857)
Social issues[edit]
Health[edit]
Nnewi hosts a number of institutions and places of learning and healing, which include Nnamdi Azikiwe University Teaching Hospital (NAUTH) and a number of international agencies. The Nnamdi Azikiwe University Teaching Hospital, Nnewi, is in the forefront of providing excellent health services to the nation. The hospital and its annexes since inception has provided specialized and comprehensive medical care to the immediate community and beyond. Its mandate also includes undergraduate and postgraduate medical and paramedical training as well as research. These services have grown from strength to strength through the years fueled by comprehensive annual plans approved by the Federal Government. There are also other several countless standard private hospitals across the city
Education[edit]
The ancient city of Nnewi hosts a number of traditional and formal learning institutions and places of learning, which include a Medical University: Nnamdi Azikiwe University Teaching Hospital (NAUTH) Government secondary schools: Okongwu Memorial Grammar SchoolMaria Regina Secondary SchoolNnewi High SchoolIchi Technical School (Ichi Community), Ichi GirlsAkoboezemu Community Secondary SchoolAnglican Girls Secondary SchoolNnewi-Ichi Community Secondary School etc. Private schools: Summit International SchoolThe Good Shepherd SchoolNew Era SchoolDr. Alutu’s College of Excellence School, christ the king, etc.
Crime[edit]
Crime rates are low[clarification needed] but civil disputes such as land ownership and family inheritance exist. In more recent times, the market square and banks have experienced well publicized and organized criminal attacks that have been allegedly linked to the local police. There are now open debates on reinstating a local vigilante crime fighting group called the Bakkassi Boys,[16] who had a multi-year stint in Nnewi in the late 1990s when crime was on the increase. This group had a modus operandi that many considered barbaric but necessary – convicted thieves were killed in public by dismembering their body parts with a sharp machete and burning them alive. The activities of this group of men which had permission of the Governor of the state was seen by the Human rights activists and civil right movement as a violation of human rights and campaigned against their practices. Recently, Nnewi is relatively peaceful except for isolated occurrences of kidnapping of prominent local citizens for large ransoms.
Transportation[edit]
The primary means of transportation in Nnewi are motorcycles. Almost every household own at least one motorcycle and the commercial motorcycles exist too. There are also shuttles and Tricycles complementing the motorcycles as the means of transportation available across the city.
Nnewi is also well known as the home of several transport and logistics businesses since the end of the second world war. Philip Odumegwu Ojukwu was one of Nigeria’s first transporters and since then, many more transporters have emerged from Nnewi. Some of the Nnewi owned transport firms in Nigeria are:
Chi Di Ebere Transport Ltd
Ekene Dili Chukwu Nig. Ltd.
Ijeoma Motors Nig. Ltd.
Ekeson Motors Ltd
Izuchukwu Nig. Ltd.
Nsoedo Transport Ltd
Orizu Transport Limited
Bluebase Transport Solutions
Izu Okaka Anaedo Ltd
UBI Logistic and Transport Ltd
Nwa CHINEKE Ltd Door to Door Charter Service