Traditional Nwokedi Religion is Nri Kingdoms Religion,

Religious beliefs were central to the Kingdom of Nri.[Nri oral tradition states that a bounty of yams and cocoyams could be given to the eze Nri, while blessings were given in return.It was believed that Nri’s influence and bountiful amount of food was a reward for the ruler’s blessings. Above all, Nri was a holy land for those Igbo who followed its edicts. It served as a place where sins and taboos could be absolved just by entering it. Even Igbo living far from the center of power would send abnormal children to Nri for ritual cleansing rather than having them killed, as was sometimes the case for dwarfs or children who cut their top teeth before their lower teeth.
Nri people believed that the sun was the dwelling place of Anyanwu (Light) and Agbala (Fertility). Agbala was the collective spirit of all holy beings (human and nonhuman). Agbala was the perfect agent of Chukwu or Chineke (the Creator God) and chose its human and nonhuman agents only by their merit; it knew no politics. It transcended religion, culture and gender, and worked with the humble and the truthful. They believed Anyanwu, The Light, to be the symbol of human perfection that all must seek and Agbala was entrusted to lead man there.
Traditional Nwokedi is practicing His Ancestors ways of life,
Support the Ancestorials Chief Priest to continue Their works,Account No:2174937500 .Zenith Bank Nigeria ,Name ,OLIVER EMEKA NWOKEDI,

History of Traditional Nwokedi begins with Ududenka,

The Two Chief Priest Ududonka Uzoiyi Aguluezechukwu,Ududonka Mmiri Branch Akulu Town,
Traditional Nwokedi Praying in Ududonka Mmiri Worship Center Enugwu Nanka,as He wanted to rebuild His Ancestors Ududonka in Akulu,
Traditional Nwokedi building His Ancestors Ududonka in Akulu,This work started in May 2021,as He prayed to Ududonka to help Him to rebuild His Ancestors Ududonka,
Workers who is building Ududonka Kingdom in Akulu,Traditional Nwokedi Nwa Ududonka The Coming Chief Priest,
This is Our Ancestors Holy Temple,Our Ancestors knows God before the missionaries came to Igbo Land ,Igbo people where deceived to destroy their Ancestors and they did,now many people are realizing that it was great mistakes that is why We are allowed to rebuild all the Traditional Houses in Igbo Land.
Sacred Land of Nwokedi,Holy Land of Ududonka Kingdom,
Job Weldone ,Rain have stop beating the Ancestors of Traditional Nwokedi Dada Nwa Ududonka,
Thank you all for reading you can support Traditional Nwokedi for more projects in rebuilding Our Ancestors Holy Temple,,Account No:2174937500 .Zenith Bank Nigeria ,Name ,OLIVER EMEKA NWOKEDI,

Igbo history.Natural Area.

How many of you know about Oguta lake (green) and Orashi river (brown). The two waters have a boundary in Imo state. The fish in Oguta cannot enter Urashi and vice versa. It was reported that if you put the two waters in a bowl with their fish(s), the waters will simply separate themselves and the fishes also to their waters. It was also said that when the two waters are put in one bottle and shaken, the bottle might burst. (proven) One of the nature’s wonders.

Finally, US endorses Okonjo-Iweala for WTO DG.

Finally, US endorses Okonjo-Iweala for WTO DG
The United States government led by Joe Biden and Kamala Harris has endorsed Ngozi Okonjo-Iweala, former minister of finance, for the office of the director-general of the World Trade Organisation (WTO).
In a statement seen by TheCable, the office of the US Trade Representative said the Biden-Harris admin is pleased to support the candidacy of Okonjo-Iweala.
The Donald Trump-led admin had refused to back the former managing director of the World Bank on grounds that she lacked trade experience. A claim Okonjo-Iweala has refuted repeatedly.
“The United States takes note of today’s decision by the Republic of Korea’s Trade Minister Yoo Myung-hee to withdraw her candidacy for Director General of the World Trade Organization (WTO),” the statement read.

By Chibuzo Obidike (ABS Reporter)

Anambra Community Stories: Amiagba Odida, The Mysterious Lake That Sank An Iroko Tree In Abatete
By Chibuzo Obidike (ABS Reporter)
Popular tales around Idemili North Local Government Area of Anambra State have it that the popular Amiagba Odida, a semi-quiet lake in Abatete, drowned a giant Iroko tree.
Amiagba Odida is located on the outskirts of Umudiese clan, Uruani Odida Abatete in Idemili Local area of Anambra state, and has a snake-like flow that chains it with smaller streams across the town and those of other neighbouring towns.
“Mmiri riri Oji” (The water that drowned an iroko), as it is now popularly called, is said to still possess huge economic growth capable of boosting the tourism sector of Anambra State.
The semi-circle lake has abundant water creatures and lush vegetation, with the Umudiese people, who are the custodians of the river always on schedule to clean up the area, making it hospitable for tourists.
The river shares connection with the Ezu River which is one of biggest rivers in Anambra State and surrounds itself with lots of economic trees, relaxation areas and animals.
Revealing the mystery behind the river, some elders of the community, Chief David Anaechelinwa and Mr. Peter Ezechukwu, while recalling several rituals performed in and around the river before its festivities, said that they believe that the reason for the drowning of the Iroko tree by the river was a sign of neglect by the community since the advent of christianity, as the river and the Iroko tree were cherished in the locality which made the community an envy of others.
Speaking, the Chairman of Umudiese Kindred, Chief Uchenna Ezegwu and a tourist, Comrade Onochie Aghadi said that the river has been in existence years before their forefathers and usually attracts swimmers especially from the Umudiese kindred, making them to be regarded as best swimmers in the town.
They noted that the river also serves as an industrial hub of the town as it helps farmers in their irrigation process, while hunting and wine tapping have also become successful around the water.
In his remarks, the President General of Abatete Development Union, ADO, Chief Chukwuka Anyichie said that despite the mysterious sinking of the Iroko tree, the river is still regarded as an important place in the community owing to its agricultural and tourist benefits and also serves as a rendezvous for the younger people.
The Chairman of Uruani Odida Village, Abatete, Chief Ezeude Umerah, while testifying to the sinking of the Iroko tree in the middle of the river, acknowledged that in the recent time, the river, due to rapid development, has struggled and is beig forced to reduce both in size and volume, adding that the tip of drowned Iroko tree was in the past regarded as the highest point one could get to be seen as a good swimmer.
A community stakeholder, Mr. Okechukwu Ezechukwu also regretted that due to development, the river channel and boundary have been tampered with, which has resulted to erosion expansion, exposing the area to wild animals.
when something like this happends in Igbo Land the wise ones must understands why,
pls like and share,drop your comments.

Emeka Emekesiri,

Dear Prof Ejiofor, I saw a publication signed by you in which the WIC endorsed Nnamdi Kanu’s IPOB ESN as the organisation that would protect the Eastern Region. I hope you are aware that Nnamdi Kanu is standing trial for treasonable felony and there is a subsisting Court Order which declared him and his organisation as terrorists. We may not agree with the labelling of terrorism on him and his organisation but the rule of law is that every Court Order remains valid until set aside on appeal. The Order has not been set aside. In my opinion, you may now be seen by the Nigerian Government as aiding and abetting a terrorist organisation. Well, I hope you took advice from your lawyers before you made the publication. Thank you. Emeka Emekesiri, Esq.


There is a small town on your way to Oyo, just behind Fiditi, it’s called “Ilu Ajẹ”. Which literally, translates to “Town of Witches”.
Ilu Aje is a relatively large agrarian community with vast lands located between Ilora and Jobele towns in the Afijio Local Government Area of Oyo State. Semantically, “Ilu Aje” is literally a town of prosperity in sales or business transaction. However, history bequeathed it with a weird homophonic nomenclature of “Ilu Aje” (Town of Witches) following the intervention of Akinyolu, an herbalist (Ifa diviner) from the town, who cast a divination for a late Alaafin regarding a Prince of his who was missing.
In the late 80s, there used to be a sign board in Fiditi that pointed to the path to the village, the signboard had the inscription :
Lots of people used to fear indigenes of Ilu Ajẹ because it was said that every man in Ilu Ajẹ is born of a witch, and every woman in ilu Ajẹ is a witch!
But that is not the case…
Some sources claim that it was when Alaafin Ladigbolu was on the throne, while some claim that it was when Alaafin Adeyemi II; the father of the incumbent Alaafin, Adeyemi III was on the throne.
A king’s son got missing ke? Infact, scrap it, Alaafin of Oyo during Oyo-Ile era (old Oyo empire) was not a king, he was an Emperor! No, a deity!
Even up till date Alaafin of Oyo’s power is paramount.
Death the father, death the mother, second only in command to the gods!
When the son of such an entity gets missing, of course it’s bedlam in the whole empire! Hunters were commisioned to look for the son. Every nook and corner of Oyo town was searched. Every crevice was checked, all hilltops were visited, yet the Alaafin’s son couldn’t be found.
Like the shepherd who had 99 sheep but was despondent about the lone missing sheep, the father was heart broken about his missing son.
Herbalists were consulted, from Oyo to Ife. Magicians were called upon from Egbado to Ilaje, yet no one could help find the missing son. Kabiyesi was sad, Olori was pained, the Oyomesi were not happy, the King’s household in confusion, the whole empire was gloomy.
Then on one market day by noon, an old tattered herbalist called Akinyolu landed in the market square asking for directions to the Alaafin’s palace.
The market women looked at him with disdain as a result of his dirty and wrinkled look. After much ado, he was led to the palace.
He was restricted by protocol to see the King, Iku Baba Yeye. The Palace guards inquired why he is there to see the King. He insisted the matter is only for the Alaafin’s ears. He was turned back until one of the guard told the others that they should seek audience with the King and ask his consent.
As the king and chiefs were in the open court deliberating on the issue, Akinyolu entered into the palace court with his apo ifa (oracle bag), everyone looked at him in askance,
“Baba kin le fe, kin le wa se nibi, ta ni e fe ri?” (Baba, what do you want, why are you here, who do you want to see?)
Can’t you see we are in the middle of a serious issue?” the chiefs asked him.
“Kabiyesi o”, Akinyolu greeted the king.
“I am a babalawo from a remote and secluded part of the outskirts of town, i have come to help you with your missing son”.
The region of “Ilu Aje” had no name then
“Kikiki”, the chiefs laughed.
“Babalawos from ‘saner climes’ have tried and failed,
oniṣeguns of high repute have attempted and fumbled, who do you think you are? Please get out!”.
Kabiyesi was just looking at him in a non-interested way. Not to treat Akinyolu in a rude manner, Kabiyesi asked him to go ahead, but he should make it snappy.
Iwaju ọpọn o gbo
Eyin ọpọn o gbo
Olumu Ọtun, olukanran Osi
Aarin ọpọn Ita ọrun…..
Hear o north of the universe
Listen o south of the universe
Hear o wise ones of the east
Listen o knowledgeable ones of the west …..
Akinyolu made his divinations and told the king thus:
“Kabiyesi, you need not stress yourself. In 7 days time, when the sun is directly over the head, and man stands upon his own shadow, get 5 chiefs to sit under the (Igi Emi) shea butter tree at the eastern border of the town. They should be dressed in white, and they should continuously clap their hands rythmically in unison,
On the 21st clap, the king’s son would have reached them and he would ask for water”.
It was clear, Akinyolu must be insane!
The chiefs concluded in there mind
But one tries everything to find a lost son. so, though the recommendations of the babalawo was crazy, the Alaafin still carried them out.
Behold, on the 21st clap, the king’s son came to them.
When the son was brought to the king and the events narrated, the Alaafin was said to have asked:
“iru babalawo adifaṣẹ bi ajẹ wo ni babalawo un?”. (What sort of herbalist who makes divinitions that comes through like a witch’s proclamation is this?)
Ibo ni o ngbe? (Where does he live?)
The people anwered that he lived by a forest patch at the outskirts of Oyo.
The King instructed that Akinyolu be clothed in fine apparel and be treated like the important guest he was.
The king later told Akinyolu to ask for anything, just anything, he would be ready to oblige.
Akinyolu said : ”Kabiyesi, all I ask for at my advancing age is that I go back to my forest in peace, you may chose amongst your slaves to follow me back to the forest to live our own life there”
The King obliged and gave Akinyolu gifts and instructed he be given about 30 slaves to join him on his journey back to the forest.
Akinyolu was made the Baale of his old forest now a thriving town. As he was called “Aje” by the townsmen, so was his domain named “Ilu Aje” which literally means “The witch town”.
For a long time, when people want to describe the area where the herbalist lived, they would say
“ilu adifaṣẹ bi ajẹ” (One who divines or foretells with precision like a witch).
Over time, people just started shortening it to it “Ilu Ajẹ”, they omitted the “adifaṣẹ”.
That was how the town Got her name and Akinyolu ruled as the first Alaje of Ilu-Aje.