Part Three
By Nwankwo T. Nwaezeigwe
In his rejoinder to a speech made by the traditional ruler of Enugwu-Ukwu, Igwe Ralph Obumnemeh Ekpeh titled “Nri and Enugu Ukwu Relationship” Dr. (Engr.) Charles Tabansi as usual with Agukwu-Ugbene writers, made some fabricated claims over the history of Agukwu-Ugbene history and the institution of Eze-Nri. Although it was a direct assault on Enugwu-Ukwu’s angle of the spurious history of Umunri, our major concern here will be limited to the Agukwu-Ugbene angle.
In dealing with the Agukwu-Ugbene angle of these counterfeit accounts of Nri history, we will approach it in two parts. The first part will deal with the unquestionable position of the Adama as the head of all the people that claim to be Nri, the authentic historical account of Agukwu-Ugbene origin, migration, and settlement in their present location. On the other hand, the second part will deal with the origin of Eze-Nri from historical point of view and how Agukwu-Ugbe usurped it and were able to hold unto it till 1979 when Nri Jiofo II, Tabansi Udene died.
We might begin with the question: Who are the Agukwu-Ugbene, popularly but erroneously known today as Agukwu-Nri? This question comes with the follow-up question: where did they migrate from before settling in their present location? In answer to the above questions, Dr. Charles Tabansi Udene who incidentally is the son of Prince Reuben Tabansi and by extension the grandson of Nri Jiofo II, Tabansi Udene, recounted at length in response to Igwe Ralph Obumnemeh Ekpeh of Enugwu-Ukwu:
“Eri begot Agulu, Ogbodudu, Onogu, Iguedo (female), Onuoja and Menri. Eri was a very spiritual and mystic man with great charisma. His son Menri inherited his spiritualism and mysticism but sort to distance himself from it. In trying to get away from the responsibility of taking over his father’s powers he started to wander about under the influence of the supernatural. His wandering first took him to Amanuke, then to Ugbenu and later to Ugwu Iru Okpu or Mkpume Onyilenyi. He settled in this area at a place now called Osili in Enugu-ukwu and by then had had four children: the progenitor of Enugu-ukwu called Okpalanakana (also called Kanu Ukabia); the progenitor of Isu-na-Agidi (now Enugu-Agidi) called Umenakanu; the progenitor of Nawfia called Ariam; and the progenitor of Oruora that became extinct. At this time Menri was under the inspiration of the spirits and was behaving abnormally. Because of Menri’s delay in taking on the powers of his father Eri by taking the title of NRI (the highest title that can be taken in Nri sphere of influence), as sanctioned by Chukwu and the Ancestors, tragedy struck him. His Children started to die. First to die was Okpalanakana, then Ariam and then Umenekanu. Menri was “spiritually disturbed” and he abandoned the Osili site and migrated down into the valley of Agulu lake and founded a new settlement called Agukwu (being the name the area was called because of its thick forest nature). At Agukwu he finally took the title of NRI and became Eze Nri Ifikwuanim, the first Eze Nri of Agukwu.”
The above account by Charles Tabansi raises a number of lies. First, Agukwu-Ugbene is not located in Agulu Lake (Ezu-Idemili) Valley but mainly in the valley of Ngene Stream separating them from Enugwu-Ukwu. The core people occupying the Agulu Lake Valley are the Akamkpisi-Nri made up of the original Igbo settlers Adama of Umudiana, the rest of Ekwenanyika Village, Uruofolo Village, and Diodo Village which included the second group of original Igbo settlers known variously as Umunsekpe and Agbana. Is Charles Tabansi saying that the word, “Ugbene” never existed as a suffix to the name, “Agukwu?”
The second lie is the claim that Agukwu-Ugbene, Enugwu-Ukwu, Nawfia and Enugwu-Agidi (Osu na Agidi) were procreated in the present site of Enugwu-Ukwu. Each of these towns migrated separately from Aguleri. Agukwu-Ugbene settled among the Ugbene; Engwu-Agidi settled close to Achalla-Isuana; Nawfia settled close to Umuopu Awka, Amawbia settled within Awka; while Enugwu-Ukwu settled between Akamkpisi and Nimo. Indeed, the first settlers in Enugwu-Ukwu are the descendants of the present Umuokpala-Eri Village located closer to Ngene Stream, before others joined them.
The second lie, although had been addressed in my previous essay, is the claim that one Ifikuanim was Eze-Nri and founded Agukwu-Ugbene. The first question arising from this is if the same Ifikuanim who procreated and founded Agukwu-Ugbene was Eze-Nri, who were his subjects? His children? The second question is who crowned Ifikuanim as Eze-Nri? Or did he crown himself? It is an undeniable historical fact that the Adama crowned Nri Namoke and other succeeding Eze-Nri, including Charles Tabansi’s grandfather, Nri Jiofo II, Tabansi Udene.
The third lie is that Eri was an Eze-Nri, otherwise why was there no Eze-Nri title at Aguleri where he lived and died? Charles Tabansi tells us about the spiritual inspiration of Menri but without elaborating on the character of such inspiration. Was it as native doctor or traditional prophet? We are aware that every element of spirituality that was and still associated with Eze-Nri and those referred to as Umunri belonged to Adama-Umudiana aboriginal owners of the entire Nri town.
Charles Tabansi went further to fabricate with the following wobbling account of how his spurious Nri Ifikuanim became Eze-Nri:
“NRI Ifikwuanim built a marriage relationship with the groups he met on ground; to the south he met Akampisi people lead by Ezikanebo who he gave his daughter in marriage. To the North where the Diodo people, his coursins, also descendants of Eri who were led by a man who also had taken the Nri title and called Nri Namoke na Ogbodudu. NRI Ifikwuanim took his daughter in marriage for his 3rd son Ogboo whose son through the woman United the 3 sections into one town Nri during his reign as the 2nd Eze Nri Nribuife. Through the amalgamation of the 3 sections Nri Town (people under the rulership of Nri) was born.”
The above account, whatever fabrication might have been attempted with concocted marriage alliances, clearly affirms that Agukwu-Ugbene people were strangers to the people of Akamkpisi and Diodo. He however faulted either through ignorance or mischievous intentions by claiming that Akamkpisi was led by Ezikanebo; not that Ezikanebo was the leader of the Adama-Umudiana aborigines. Further the claim that Diodo Village is located north of any part of the present Nri town is ridiculous.
Finally, Charles Tabansi concluded by alleging falsely again in the following accounts that the term “Umunri” was of recent origin dating back only to the 1970s:
“The term UmuNri was a creation of the 70s by people like Chief FGN Okoye, Chief R.O. Nwocha, (both of Enugu-ukwu); Chief Ikeanyi, Chief Umeano (both of Enugu-agidi); Chief F. F. B. C. Nwankwo (Nawfia); Prince R. N. Tabansi (Nri); etc, and was created to build brotherhood and common front to seek for common good. The 4 towns had a Common Ancestry in Menri who was better known as Nri after his coronation. Nri was the name known and documented by the early writers. By answering UmuNri, they sought to capitalise on a known quantity. The real name of the group should have been UmuMenri.”
First, let me begin by asserting that the above tradition of origin associated with Eri is an invented account which does not ally with the authentic traditional history of Aguleri. Secondly, the term “Agulu” is never the name of a person but what we refer to in history as a “toponym”, a place-name associated with topography. Etymologically, “Agulu” is derived from two terms: “Agu” meaning forest, and “Ulu” meaning swamp.
Taking examples in the wider Igboland, we will discover that any town or village whose name is prefixed with “Agulu” is associated with a body of water—stream, river or lake. It is therefore a term applied to the swampy or muddy nature of the land possibly at the time of first settlement.
The town of Agulu is associated with Ezu Idemili (Agulu Lake). Aguleri town is associated with both Omambala (Anambra) River and Odanduli Stream. Agulu Quarters of Awka is associated with the swampy terrains of Amawbia-Nibo axis of Awka boundary. Aguluezechukwu is associated with Otaru River which took its source from Ihite. The case of Aguluzoigbo is an exception in this instance since it is an offshoot of Agulu town situated on the road to the town of Igbo, the present Igbo-Ukwu.
Indeed, when Eri landed at the present location of Aguleri he was given a piece of swampy land near Odanduli Stream to settle by the original settlers known as Okpu-Ivite. That location became the nucleus of the present Igbezunu Quarters. Aguleri people know that Igbezunu Quarters was founded by Eri and that it was originally referred to Agu Ulu Eri (Eri’s swamp), from which the whole settlement later derived its name because of the popularity of Eri, being an Igala warrior.
Even the earliest Umunri tradition of origin recorded by M. D. W. Jeffreys spoke of Eri descending from the sky (Enu), which was indeed a mistranslation of “north”, when applied in the context of traditional Igbo four cardinal points—Enu (North), Ndida (South), Owiwa-Anyanwu (East) and Odida-Anyanwu (West). So Eri did not descend from the sky but migrated from the north which was Igalaland.
But most revealing in this tradition of Eri origin by Jeffreys is the fact that when Eri landed from the sky, the land was covered with morass (swamp or mud), and for that reason, Eri invited an Awka blacksmith who used his bellows to dry the land. So, there is no denying the fact that even Jeffreys’ account allies with the toponymic derivation of the name “Agulu.” Additionally, the presence of an Awka blacksmith in the tradition clearly established the fact that at the time Eri migrated to Aguleri, Igboland was already developed in blacksmithing with Awka people at the head. Where then did the often-taunted ancient Nri Kingdom come from if Awka people were already blacksmiths when Eri landed from the sky?
Aguleri people are also aware that Umunkete Village situated about three kilometers from Aguleri along Anaku-Nsukka highway was founded by some Igala warriors under Onoja Oboni who refused to retreat with him to Ogurugu. It was for this reason that both Igbezunu and Umunkete are classified as the main Igala Quarters in Aguleri under the name of Ikenga. By traditional ranking in Aguleri which is based on primacy of settlement, after Ivite Quarters of which Okpu-Ivite is at the head, comes Ikenga comprising Igbezunu and Umunkete, and then Ugwu na Adegbe made up of Enugwu and Ezi Aguleri. Aguleri descendants of Ivite are aware that those who claim that they are Umueri descendants are not only Igala by origin but constitute Igbezunu Quarters.
In the same way Umunkete was founded by followers of the Igala warrior Onoja Oboni, the same way those who claim to be descendants Eri are descendants of those Igala refugees and warriors who fled with Eri from Idah when Benin Empire under the Benin Prince named Aji Ata, invaded and conquered Igala Kingdom. This is the position of Prince M. C. M. Idigo, Prof J. S. Boston, Prof Richard N. Henderson and Prof O. N. Njoku. These are known experts in Igbo-Igala relations, not Adiele Afigbo; not Michael Onwuejeogwu; and not Elizabeth Isichei.
One other thing that is remarkable with these people who claim to be children of Eri or Umunri is that like the case of Aguleri, none of them settled in a virgin land without pre-existing Igbo people. For instance, the group led by Onogu met an already existing Igbo settlement called Nudu in the present Igbariam (Igboeriam). But current fabricated Umueri accounts claim that the town was founded by one of the sons of Eri known as Onogu, which is false and unfounded
This is the case with Enugwu-Ukwu, Nawfia, Enugwu-Agidi, Nri, and even the present Amawbia which however does not consider itself as part of Umunri. So, all the tales of one Eri begetting one Agulu and one Menri or Ifikuanim are historical bullshits founded on clawless intellectual fabrications by a group of strangers who are confused about their true origins. The case of Agukwu-Ugbene will not only expose these awful historical lies but will act as a point of validation of this fabricated historical cacophony against Enugwu-Ukwu, Nawfia and Akamkpisi.
To properly understand the historical angle of the tradition of origins, migration and settlement in the present town of Nri, we should first understand the dynamics of human settlements and movements in pre-colonial Igboland in general and the Agulu Lake (Ezu Idemili) vicinity in particular; which is made up of the towns of Nri, Adazi Nnukwu, Agulu, Nise, Nimo, Enugwu-Ukwu, Neni and, Oraukwu.
It should however be emphasized that three other communities that once formed part of this web of communities are no longer in existence, having been forced out by the incident of wars. These were Namkpu, which is currently known as Mbaukwu in Awka South Local Government Area; Umuori presently a village in Neni town with the baptismal name of Umunri Neni; and Owa, whose land is the cause of the present endemic land dispute in Nimo town.
The interesting case of Umuori people is that, from being a town, they became a village in Adazi Nnukwu, from where they seceded and joined Oraukwu. From Oraukwu they seceded again and joined Neni where they are currently known as Umunri, even though they have no historical connection with Umunri.
For Namkpu, although their change of name to Mbaukwu attempted to obliterate their historical root from Agulu Lake vicinity, the fact that the piece of land which defines their original homeland has remained a source of protracted dispute among Adazi Nnukwu, Akamkpisi-Nri and, Nimo tends to constantly rekindle the historical essence of their root.
It is therefore imperative to point out that neither the history Nri town comprising Akamkpisi-Nri and Agukwu-Ugbene Quarters, nor that of Enugwu-Ukwu can be treated in isolation of the wider dynamics of human migrations and settlements within the Ezu Idemili vicinity. Being that Charles Tabansi Udene has affirmed that Agukwu-Ugbene people were the last group of people to settle in the present town of Nri, a brief historical account of their history of origin, migration and settlement will suffice to confirm this truism further.
The present Nri town is made up of two major Quarters—Akamkpisi-Nri and Agukwu-Ugbene. Each Quarter has three villages divided into a number of major and minor kindred. In Akamkpisi-Nri Quarters we have Ekwenanyika, Uruofolo and Diodo. On the other hand, in Agukwu-Ugbene we have Obeagu, Uruoji, and Agbadana.
In matters of origin, the town is made up of two aboriginal groups, three groups of Aguleri immigrants and a small group of Nimo immigrants. The first aboriginal group is the Umudiana kindred in Ekwenanyika Village, known generally as Adama.
Every history or tradition of Umunri and Eze-Nri begins and ends with the Adama of Umudiana in Akamkpisi-Nri. Outside the Adama, any claim of Nri or Umunri identity by Agukwu-Ugbene, Enugwu-Ukwu, Nawfia and Enugu-Agidi is fake and fictitious. The Adama are the sole reason for the existence of Eze-Nri and all the rituals associated with the institution.
What defines an Nri or Umunri within the context of Igbo history and culture are the ritual activities of Ikpu-Alu (cleansing of abominations), the ritual tying of ankle cord insignia of Ozo title initiates, and the Eze-Nri with associated ritual of Igu-Aro (Native Igbo Calendar Marking). All these activities are under the ritual custodianship of the Adama of Umudiana located in Akamkpisi-Nri and across the Ezu Idemili (Agulu Lake) in Adazi-Nnukwu at Umudiana village, Nnukwu Quarters, as well as at Umuokpala Village, Oraeri.
Is it not an irony that in all the debates, claims and counter-claims about Ifikuanim being the first Eze-Nri and who should rightly be called Umunri, neither Agukwu-Ugbene nor Enugwu-Ukwu has claimed the ritual custodianship of those roles that define who is Umunri in Igboland? We are talking of Ikpu-Alu (Cleansing of abomination), Igu-Aro (Marking of annual Igbo lunar calendar), tying of ankle-cord insignia on Ozo title initiates, and above all, coronation of the Eze-Nri. Why did Agukwu-Ugbene people not claim the custodianship of these ritual responsibilities if indeed they are what they claim they are?
Indeed, Umudiana were later nicknamed “Adama” by Agukwu-Ugbene people, which means first-born or Okpala- in their Igala language. Umudiana originally owned all the land occupied by the present Nri town, Enugwu-Ukwu, Nawfia and Adazi-Nnukwu. It is in recognition of this primacy of Adama settlement and ritual authority that the people of Adazi Nnukwu adopted Adama as the royal title of their traditional ruler.
The Adama of Umudiana Akamkpisi-Nri were first joined by Diodo people who migrated from the present Achalla-Isunana, the headquarters of Awka North Local Government Area. Indeed, they were popularly known as Diodo-Achalla in the same manner Agukwu people were known as Agukwu-Ugbene. The met Adama-Umudiana people who directed they should live among Umunsekpe people. Ironically, one of the kindred in Diodo Village situated on the link road to Akamkpisi is named Uzo-Achalla.
Diodo people were followed by another wave of immigrants from the same Achalla. These were the present Ekwenanyika and Uruofolo Villages who eventually settled among the Adama-Umudiana people. These are the core Umunri people defied by the historical tradition of Igbo people. It was from this core area that that both the Adama and Eze-Nri of Oraeri define their customary root; not Agukwu-Ugbene or Enugwu-Ukwu. These people were long settled before the emergence of Agukwu-Ugbene people and their Enugwu-Ukwu counterpart. This explains why they occupied the vantage positions along Agulu Lake and Idemili River.
The people known today as Agukwu-Ugbene except the Umuochogu kindred of Obeagu Village, who migrated from Nimo, migrated from Aguleri as part of Eri-Igala refugees. They first settled at the present Amanuke town in Awka North Local Government Area. After a while, following a quarrel with other members of the group they seceded from the group and eventually settled at Ugbene town, still in the present Awka North Local Government Area, where they were granted a large expanse of forest (Agu-Ukwu) to settle. It was from there that they adopted the name, “Agukwu-Ugbene.”
After living for appreciable long period in Ugbene, they had disagreements with their hosts who eventually expelled them. It was for this reason they migrated from Ugbene to the present Nri town under the leadership of one Ogboo, the eponymous founder of the present Obeagu Village. They were eventually given the less fertile portion of their farmland known as Obeagu which borders Enugu-Ukwu and Nise towns by Ngene stream to settle by the Adama. Hence the village is known today as Obeagu (Forest-settlement).
In fact, according to oral tradition, it was from Obeagu that the two other villages—Uruoji and Agbadana were later formed. Nri Alike is reported to have founded Uruoji Village (abode of Iroko); while Onyiora founded Agbadana Village was advised to move further southward to check-make Diodo and Uruofolo northward expansions, thus leading to the founding of Agbadana Village, which stands for “securing the land.” Meanwhile, among these later immigrants are the Umuochogu kindred in the present Obeagu Village who, according oral tradition migrated from the neighboring Nimo town.
So, it does not matter if such Agukwu-Ugbene champions of fake Nri history as Chukwuemeka Onyesoh and Charles Tabansi out of the shame of their cloudy history attempt by all possible means to obliterate the importance of Adama as the core custodian of what are defined as Nri history and culture. This is obvious. In their cataclysmic fabrication of Nri Ifikuanim and attempt to present him as the first Eze-Nri of a non-existent Agukwu-Ugbene kingdom, they forgot that without the Adama there can’t be any coronation of the Eze-Nri. So, who undertook the coronation of Nri Ifikuanim?
To be continued.
Nwankwo T. Nwaezeigwe, PhD, Odogwu of Ibusa is the President, International Coalition against Christian Genocide in Nigeria, Pioneer Director, Centre for Igbo Studies, University of Nigeria, Nsukka and can be reached on Email: Nwaezeigwe.genocideafrica@gmail.com
