Air Peace to Fly In Holy Land of Enugwu,

#President #Buhari #Approves #Air #Peace To Fly #Directly From #Enugu To #ChinaAir-Peace-600x400

The Federal Government has granted an airliner, Air Peace, a license to operate international flights from southeast city of Enugu to China and other areas, an official said Thursday.

Ifeanyi Ugwuanyi, the state governor stated that the recognition would open a new vista in the economy of the state.

“President Muhammadu Buhari had shown himself as having the interest of all sections of the country at heart”, the governor said.

The Chairman of Air Peace Ltd, Allen Onyema during the summit said the airline would soon commence flights from the Akanu Ibiam International Airport, Enugu to China.

The chairman said it was time for Nigeria to be a hub for West and Central African sub-regions.

“President Muhammadu Buhari in his magnanimity on March 31, 2016 approved for us the right to fly to five different countries and we decided now to make Enugu State the hub,” he said.

Onyema said Air Peace would fly to India, United Arab Emirates, South Africa, Atlanta in the U.S. and China, adding that the China flight would commence in a few months.

“There is no other airline in West and Central Africa that flies direct to China,” he added.

A Concern For The Next Generation of Nigerians In South Africa-HRM Eze Akwuenwebe Emechebe

THE REPUBLICAN NEWS

The Concerns for the next generation of Nigerians in South Africa-by HRM Eze Akuenwebe Emechebe

Following a mini colloquium we had last night in Pretoria, after a post graduate convocation for some of our Nigerian students amongst which included Attorney Ike Nwobu and others, at the University of Pretoria, I deemed it exigent to republish one of my earlier article in the Vol one of our Igbo heritage compendium.

Read on: 

Whether as displaced people or labor migrants, millions of Nigerians join the desperate, massive population movements across national boundaries on the African continent, United States of America and to Europe. In search of livelihood, they often face rejection and victimization within new nations struggling with declining economies and population pressure. Greater percentage of this first generation may return back home, to the country, but over time these numbers will begin to dwindle and the new countries become their…

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Burial Of Late Mrs Monica Achuko.in Igboland,

Among the Igbo people of southeastern Nigeria, death is traditionally a highly ritualized event filled with deep mourning. The traditional burial rites involve not one, but two funerals whose main intention is to safely escort the deceased from the realm of the living to the spirit world. Only after a successful second funeral can the deceased pass from the time of “ita okazi” — a period of torment — into a state of peace and contentment.

Immediate Preparationsbur

According to “Igbo Funeral Rites Today: Anthropological and Theological Perspectives,” when an elderly man or woman dies, the corpse is immediately stretched out on plantain leaves, sponged down thoroughly and rubbed with camwood dye to mark it as sacred. After the cleaning, the body is laid out in the living room, lying down with the feet facing the entryway — though if the deceased is a woman, she is often seated upright. Women are also carried in a stretcher back to their ancestral village for burial.

The Wake

Once the body has been prepared for its passage from the world of the living into the spirit world, a wake is held. The eldest son of the bereaved family welcomes the community into the home with kola nuts and palm wine. Prayers and libations are spoken to beckon ancestral spirits into the home to escort the spirit of the deceased. The wake lasts the whole night until gunshots are fired early the next morning to alert the surrounding village of the death that has occurred.bur1

First Burial

After the wake takes place, the body is immediately buried in a grave dug in the living room. Also enclosed are a large quantity of cloth and some of the deceased’s most valued possessions in life. Men are often buried with their tools, gun or fishing gear, and women with their pots and dishes. The body is then placed in the grave by young men and encased in wooden planks.

Second Burialbu2

The first burial, however, is not the end of Igbo funeral rites. Several months or even a year after the body is buried, a second funeral is held, but this time, it is accompanied by feasting and merry-making rather than mourning. Visitors dress in their best attire, and sing and dance to alert the community of the event that is about to be held. After the second funeral, the deceased is said to have been sent off to take up a new place in the land of the dead.

Making of comon sence to Nigerians by,Senator Ben Bruce.

The ‪#‎CommonSense‬ Senator Ben Murray-Bruce Is Making Another #CommonSense That’s Not Common 😊😊😊 Let’s Hear Him 😯😯😯12961676_10206588967303270_8245632056363817990_n

I was looking at cut off marks for students from different states. What I saw is nothing short of legalized discrimination ‪#‎MeritNotQuota‬

How can one state have a cut off mark of 20 and another has 136 in the same country. Can we progress with such injustice? #MeritNotQuota

If after 40 years of practicing quota system a state still has cut off Mark of 20 isn’t that proof quota is not working? #MeritNotQuota

We want unity in Nigeria. As long as we retain quota systems, there’ll be resentments amongst Nigerian which fuels disunity #MeritNotQuota

Before we had quota, Saudi Arabia’s royal family came to the University College Hospital, Ibadan for treatment in the 60s #MeritNotQuota

After we implemented quota system, our leaders began to go to Saudi Arabia for treatment. The facts speak for themselves #MeritNotQuota

Leaders who promote quota should do us a favor and allow a quota system doctor operate on them next time they need surgery #MeritNotQuota

As long as quota system of entry into schools & jobs doesn’t change, Nigeria won’t change much, no matter who is president ‪#‎MeritNotWuota‬

If we want progress in Nigeria, we must remove every social injustice and ensure a level playing ground for all Nigerians #MeritNotQuota

Look at our private sector. The reason private enterprise is doing so well is because of merit not quota #MeritNotQuota

It is an insult to call people educationally backward. I have 1017 staff from all over Nigeria. They are all brilliant #MeritNotQuota

No ethnic group is intellectually superior or inferior to another. God is not unjust. That is my case against quota system #MeritNotQuota

Myth behind Agulu lake

NIGERIA HISTORY, CULTURE AND ME

Agulu lake,a lake in Agulu town,Anambra state has some myth behind it.A man in search of settlement went to Adazi-nnukwu another town in Anambra state and asked the elders for a land to settle in.In the olden days land was not a commodity but freely shared and given.During the meeting,kola was brought to be served and a young child sent to get water for them to wash their hands.The stranger dismissed the idea,touched his bears and washed his hands with the water that flowed out.The elders gave him the evil forest.It was said that late at night sounds of clearing and cutting was heard from the evil forest and in the morning a lake lay were was once a forest.An alarmed was raised by the villagers who saw it and the lake was sent away with dirt(empty cans,stones and waste products).
agulu lake
The man sojourned on and went to Agulu,they accepted…

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The History and Origin of Ngwa People

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The Ngwas, the main body of the Ngwa clan is said to have originated from a village called Umunoha in the present Owerri zone of Imo State Nigeria. Tradition related that people of Umunoha village had taken a journey in search of new lands in which to dwell, the journey lasted many days and the group finally arrived at the banks of the great Imo-River. Tired, coupled with the fact that Imo river had overflowed to recede, and to find food to eat. The only handy food item then was yam. One group felt it would be quicker to roast the yams, while the other group preferred boiling the yams. As soon as they were occupied cooking the food, the stream began to rise.

Three of the traveling brothers who boiled their yams, hurriedly ate the food, packed up their belongings and crossed over the other side of the river, leaving their kit and kin behind who had adopted the process of roasting their yam. The three people who gained the left bank of the river were Ukwu, Nwoha and Avosi in order of age. They were given the name ‘Ngwa’ on account of the expeditious manner of their crossing, while the stragglers on the right bank were named ‘Ohuhu’. Till this day, all towns and villages on the other side of Imo-River are referred to as ‘Ndi-Ohuhu’ or ‘Umu-Ohuhu’.

The villages of the left bank of Imo were inhabited by Ibibios, who received Ngwa Ukwu and his brothers amicably allocating to them sufficient virgin lands for their immediate needs. Ngwaukwu settled at what is now the village of Umuolike where he also established his ancestral shrine. ‘Ala Ngwa’ in a small hut ‘Okpu’ which is today the capital of Ngwa-land called ‘Okpu-Ala Ngwa’.

For many years, the three brothers dwelt around Okpu-Ala Ngwa in peace, but as their families increased in number, they moved apart in different directions.

Ngwaukwu group, Mbutu, Ovuokwu and Ovongwu, and Avosi found the villages of Mvosi and all around Okpu-Ala Ngwa. According to the historical account HRH EZE. J. E. N. Nwaguru, the origins of Ntigha and Nsulu is a bit controversial. Some say that the Ntigha crossed over from Ohuhu with Ngwaukwu and his brothers, while others say that Ntigha was the son of Ngwaukwu.

Whichever is the case, Ntigha settled at Umunachi and established the ala-Ntigha deity, while Nsulu took part of the Juju to settle at Eziala and adjoining villages. From these early settlements, the Ngwas advanced to the southwest, which include Ihie, Oza, Obegu, Okporo-Ahaba, Osokwa, Arongwa, Amavo, Ngwaobi, and Amise, and to the southeast which also includes Aba-na-Ohazu, Akuma-Imo, Ahiaba-na-Abayi,Amaise Umuokereke Ngwa, Ibeme, Mgboko-Umuanunu, Mgboko-Amairi, Mgboko-Itungwa, Mbutu-Umuojima, Ndiakata, Ohanze,Onicha Ngwa,Owo Ahiafo Ugwanagbo and Uratta. Customs and Traditions

Customs and Traditions

Ngwas have one custom, tradition and culture which we now refer to as ‘Ome na-ala-Ngwa’. He believe in the supreme deity (God), but he equally believed in the lesser deities, for example: Ala (mother earth) Ofo-La Ogu (god of right doing) Ihi Njoku (god of yam), and amadi-Oha (god of thunder). His music include Ekeravu for adults, Anyantolukwu for young girls. Ese dance for a deceased noble man and warrior. Ukom for the deceased noble woman. Wrestling was the most popular game in Ngwa-land. Other cultural festival were Ikoro and Ekpe dances. Iru-Mgbede for unmarried young ladies.

The Ngwa man as a farmer, had great regard for land. Some acts and behavior were regarded as taboo against the land. Such acts included sexual encounters in the bush, sex or marriage with close blood relatives, sexual encounter with your father’s wife while your father is still living, disrespect for the elders, killing by poisoning. Phrase such as ‘Iru-ala’ were used to describe any of the above acts. To appease the aggrieved land forms of sacrifice were carried out known as “Ikwa-ala”. Land was the source of wealth of the Ngwa man and cultivation was tied to the availability of labor. The most dependable source of labor force was the womenfolk, hence the average Ngwa man of the immediate past was a polygamist. The attachment to the land as the principal source of livelihood placed the Ngwa man of the in serious handicap especially in times of disturbances involving moving away from his habitat.

Pre-Colonial Era

Before the advent of the British rule, the highest political unit of the Ngwa man was the village. The village government consist of two basic institution the council of Elders to which the heads of the different constitution families and often members of the most senior age grade were represented, and the villages assembly open to all adult males. The council of elders which was the executive and judicial authority of the villages often met at the village square ‘Ama-Ukwu’ at regular intervals and during an emergency to discuss matters of administrative, economic, religious, social and judicial importance.

The chairman and summoner of the council was often the Onyenwe-ala. In the village assembly, the council of elders would form the executive. There were other sources of judicial authority form which justice could be expected. These were the Juju shrines and the oracle cults, prominent among them was the ‘Chukwu-Abiama’ long Juju at Arochukwu and the ‘Igwe-ka-Ala’ at Umunoha Mbaise. Provincial administration was abolished at the end of the civil war. Some of the changes made after the civil war to bring the government closer to the people included the third tier system. The presidential system had previously been applied at only the federal and state level of government, but now extended to local government levels.

When states were created, Aba zone, Umuahia zone, and Afikpo zone formed Abia state, with the capital at Umuahia. Today, their territory comprises 7 local government areas in Abia State, namely Aba North, Aba South, Isiala Ngwa North, Isiala Ngwa South, Obingwa, Osisioma Ngwa, and Ugwunagbo. This was done by the government for administrative convenience.

The History and the Origin of Umuoji People .

The History of Umuoji People,of Anambra,Two possible sources about Umuoji origin have been postulated. Both apparently are derived from oral tradition. The first, more widely held, is that Umuoji people originated from a man called Okodu, who was a descendant of a man called Nri. Another is that one Okoli Oti from Arochukwu was the ancestor of Umuoji.

12924608_995555793847009_2120632759637833419_nIn those early days only people of Arochukwu (Umuchukwu meaning Children of Supreme God) and Nri who were also regarded as sacred people or mediators between men and the gods were free to travel about and they were the two sets of people who were known throughout the then Igbo nation. Arochukwu people, the Aros, migrated from outside Nigeria, probably Egypt and that made them to be on the go always. They were also great warriors with sophisticated weapons that gave them privilege over the other inhabitants of the Igbo nation. Consequently, one great warrior, Okoli Oti from Arochukwu set was out in company of his followers to visit the famous Eze Nri (the great king of Nri). His intention was not that friendly but on reaching the Nri town, he changed his mind as a result of what he heard and saw about the Nri people. Okoli later decided to settle near the kingdom of his host and thereby found his own kingdom. He settled in the present area inhabited by Abatete people. Okoli later married a woman from Nri town. Some of his men never went back to their places of origin. They also raised up families later known as Isiuzo, Azu, Owa, Akwa, Oraofia and Mputu.

Okoli Oti brought with him three deities named Ezeigwe, Oji and Ogwugwu. He begat three sons and some daughters. The sons were Ezeogu, Ora and Idike. Ezeogu was the father of the Abatete people, otherwise known as Abatete Ezeogu. Ora the second son was the father of the Umuoji people, while Idike was the father of the Nkpor people. Ora Okoli had a son named Okodu and some daughters whose names were not known as nobody bothered to trace the lineage of women in Igboland then. Okodu is the father of Oji; he named him after his father’s deity which he(Okodu) later inherited. Oji in turn begat Ora II whom he named after his grandfather.

From mythology, Ora II had two wives from each of whom he got two sons. The sons were Ezi, Ifite, Echem and Akala. Ezi and Echem were of the same mother, while Ifite and Akala were of the same mother. These made up the four Quarters of Umuoji and the villages therein.Nnaemeka-Ikegwuonu-2-600x402.jpg

There are three major festivals among others celebrated by the Umuoji people. The most important is the Uzoiyi Festival, usually celebrated in March, kicks off the farming season. It ends with a spectacle of colorful and monumental masquerades, each presented by one of the villages in Umuoji are AKWUNECHENYI (Aboh village), EGBENU OBA (Anogu village), NYAKWULU (Aguma village), AGU (Agumaelum village), ENYI (Abidi village), ZEBRA (Dimboko village), UGO and AJA AGBA AGU MGBA (Urumkpu village), IGADA (Uruegbe village), IBUBO (Ekwulu village), OBAMILI (Umuoli village), NKENEKWU (Ire village), AGABA (Uruaneke village), ENE(Urueze village), ODUM (Urudeke village), OCHAMILI (Ideoma village), IJELE (Umuobia village), ATU (Amoji village), AGUIYI (Umuoma village), OMA MBALA (Akala-Etiti village), AKWA UGO (Ifite village), AKUM GBAWALU UGBO (Dianokwu village), ANA ELI AKU (Umuechem village), INYINYA (Umuazu village). The Mbajekwe festival ushers in the Ili Ji Ofuu(New Yam Festival), is celebrated in August-September. There are other feasts in between that are celebrated by villages that make up Umuoji town. The majority of the people had historically been subsistence farmers but now are in all fields of human endeavour.

Notable places in Umuoji include the Iba Oji in Ifite village, the Amangwu and Udume shrines in Aboh village, the Ideakpulu stream located in Umuoma/Ideoma Villages, the Ezi Ebenebe shrine in Akalaetiti village, Iba Aroli in Umuobia village. The early Catholic Christian missionaries to Umuoji established the popular Mater Amabilis Secondary School for girls, Our Lady’s Catholic Church and St Francis Catholic Church/primary School. Umuoji has nine public primary schools and two Secondary schools (including the Boys High School, established in 1975) with several private schools.

The quarters and villages in Umuoji in order of seniority are as follows; Eziora (Aboh, Umuobia(Ukpabia), Ire, Amoji, Ekwulu and Urueze), Ifiteora (Ifite, Uruedeke, Umuoli and Umuazu), Dimechem (Agumaelum, Umuoma, Uruaneke, Dimboko, Umuechem, Urumkpu, Dianaokwu and Ideoma); Akala (Uruegbe, Akalaetiti, Aguma, Anogu and Abidi). Formerly, Umuoji had twenty five villages until Umunzulu merged with Amoji while Umuokezi joined Ideoma. Due to the number of Oji’s children and grandchildren, Umuoji was referred to as Igwulube Okodu (Igwulube means locust).10609650_1220462251299869_4514649025335480396_n

Before now, the Umuoji kingship rotated among the five villages of Eziora quarter, being the first son that inherits the father’s Obi in Igbo tradition and custom. Presently it rotates among the four quarters and the present King (Igwe of Umuoji), HRH Dr Cyril Enweze(Ebubedike I), a renowned Economist who retired from the IMF as Director Of Operations IFAD and Vice President of ADB, is from Ifite in the Ifiteora quarter having succeeded Igwe Akum Micheal A. Nweze(Anumili I) who came from Ire in the Eziora quarter. Each village is headed by an Ichie and the council of Ndi Ichie form the Igwe’s Cabinet. Other traditional institutions in Umuoji are the Nze-na-Ozo, Age Grades, Umuofia, Umuokpu and Umuada etc. There is also the Umuoji Improvement Union which sees to the day-to-day governance of the town and the Umuoji Women Association.