Alternative Tourism

A SHORT HISTORY OF ENUGWU-UKWU COMMUNITY Enugwu-ukwu, Nawfia, Agukwu-Nri, Enugwu-agidi as well as some other communities like Oraeri,Neni,Enugwu-Ezike,Umudioka,Ogwashi etc has Umunri ansectral origin. Nri was a defied royal progenitor of Umunri comprising the above mentioned communities. Nri had five sons; the eldest was Okpalanakana Ukabia(the ancestral father of Enugwu-ukwu) and Okpala Nri (the paternal head of Nri). The other sons of Nri are Okpalanriam(the ancestral father of Nawfia) Menri (the ancestral father of Akamkpisi and Agukwu jointly referred to as Nri town. Aguiyi (the ancestral father of Enugwu-agidi) and Nwora Oruora In that order of seniority with the demise of Nwora Oruora in a very early time due to internecine war, the remaining four towns became constituted into Umunri clan. With the demise of Nri, his eldest son okpalanakana ukabia by reason of his natural statues as okpala nri (the first son) succeeded Nri as the first Eze Enugwu-ukwu Na Igwe Umunri. As at 2009, the census carried out in Enugwu-ukwu was estimated to be about four hundred and forty eight thousand people. INSTITUTIONS The traditional/cultural and social/economic development setup of Enugwu-ukwuis structured as follows: 1. The traditional authority (Eze Enugwu-ukwu Na Igwe Umunri), the traditional cabinet and the traditional council. Each of the institutions has its powers and functions revolving around the tradition and culture of Enugwu-ukwu and there forms of Igwe in council. 2. The Enugwu-ukwu Community Development Union ECDU is an institution bestowed with the responsibility to manage the socio economic development of the town. 3. The villages. This third segment forms part of the socio-economic and cultural development of Enugwu-ukwu under the management of an elected chairman. In the interest of harmony, there is separation of powers/ function among these institutions. Meetings are held to discuss important matters affecting the general welfare of the town. The traditional authority adopts the kingship title of Eze Enugwu-ukwu Na Igwe Umunri whereas the headship of the town’s development union adopts the title of president general. The traditional institution is also made up of the traditional prime minister who is appointed or adopted by the Eze Enugwu-ukwu n Igwe Umunri. He is the next in rank to the Eze. In the event of the demise of the Eze the responsibility to manage the office of the eze enugwu-ukwu is taken up by him until a new Eze is elected. Summoning cabinet and traditional council meeting, coordinating traditional/cultural events and organizing the administration and welfare of the town in conjunction and consultation wih the Enugwu-ukwu community development union and other institutions until the next Eze is elected. The Igwe –in council appoints a secretary who is the head of the secretariat. Other customary or traditional institutions recognized in Enugwu-ukwu are the Ozo, Nze, Ekwuchi, Amanwulu,Iyom and many others spread across the two quarters in Enugwu-ukwu. ENUGWU-UKWU THE CULTURAL PRIDE OF IGBO LAND Enugwu-ukwu is a unique area sometimes described as the ‘’Igbo heart land’’. Eze Enugwu-ukwu Na Igwe Umunri has been proved to have wielded control over the ritual, political and economic activities of older Igbo settlements. Although Igbo customs are basically the same, variations exists in different cultural areas especially between western and eastern Igbo but there is still uniformity because of the past ritual and political activities of nri people as divination priests and diplomats. Enugwu-ukwu people like the rest of all Igbos are governed by the same philosophy of chi, ikenga, and echichi i.e., if chi is active, one’s energy and actions are well directed and so one’s ikenga is effective. Enugwu-ukwu people are by birth social, hardworking, knowledgeable, industrious, and progressive people recognized as keen farmer’straveller’s traders and well-grounded in arts and crafts politics diplomacy industry technology and public service etc. the basic culture of the people is fully identified in their kolanut and customs music dance art-craft and oral literature. Prominent among cultural activities that socialize Enugwu-ukwu people are; 1. Ikpo-oji, 2. Olili onwa-asato, 3. Local rituals, 4. Igu-aro which is popularly referred to as ofalla in some Igbo land. Launching of funds for community development is mostly done during these festivals. Enugwu-ukwu is rich in language, music and culture. There speeches are full of idioms, folk tales proverbs and metaphor. It is commonly said that ‘’ inu (idiom) bu mmanu eji eli okwu’’ idioms are used to blend speeches as oil is used to blend food. They speak in idioms to test the intelligence of their listeners. Enugwu-ukwu is deeply religious; the traditional religion of the people is based on the supreme deity. God the creator. Such names are, chukwuneke, ikechukwu etc. demonstrate their belief in god as supreme creator this is evident in the all embraced attitude with which the people embraced Christian religion and education without much struggle. Festivals abound in the culture following the Lunar month calendar to regulate the religious social and economic life of the people and other activities. Between the period of onwa mbu and onwa udo there could be burials and no funeral ceremonies. The families’ alter is the Obu the main house of the father/priest of the compound. The father offers prayers every morning at this alter with kolanut and Nzu with bosom friends who partake of morning kola. The people are highly democratic. Political power and authority is structured by their concept of Umunna. Umunna concept is very strong and were it is not adhered to in the selection of leadership peace becomes difficult to maintain. IGU-ARO FESTIVAL OF ENUGWU - UKWU NA UMUNRI Igu-aro was a traditional act performed annually by eze nri during his reign in pre-historic times. Umunri lunar calendar begins in mid-December and the first month ends within the month of January. In Umunri clan, the traditional sacrifices associated with igu-aro areperformed at different months in the towns that make up the Umunri clan. In accordance with their seniority, beginning with Enugwu-ukwu which is the paternal head of Nri. Igu-aro takes place during the first month of the year In Enugwu-ukwu that is at the beginning of January. By the time enugwu-ukwu enters its second month, Nawfia and Agukwu will begin their first month which is when Nawfia celebrates the nwobunagu. By the time enugwu-ukwu enters its fourth month, the first month of Enugwu-agidi begins. The reason for the difference in dates is because nri had five sons and daughter called iguedo. The five sons in order of seniority are the ancestral fathers of enugwu-ukwu, Nawfia, Agukwu, Enugwu-agidi and Oruora. Due to tribal wars, Oruora became extinct. These people lived together around the progenitor rocks of nkpumeonyilienyi and mkpumeogokwu. The act of igu-aro was an exclusive prerogative of nri, however today due to development and population expansion, the rest of Umunri clan Nawfia, Agukwu, and Enugwu-agidi left enugwu-ukwu and settled at their present locations. Now the act of igu-aro could be performed by any of the towns head of other Umunri towns provided the act is done in strict compliance with the original tradition having regards to the order of seniority Despite the current trend, eze enugwu-ukwu NaIgwe Umunri (traditional head of Umunri clan) remains the undisputable paternal head of the Umunri clan representing the spirit of nri. Due to these statues, he alone has the royal prerogative of performing the customary and tradition of igu-aro before any order town-head. Any igu-aro ahead of this would be null and void. Eze enugwu-ukwu NaIgwe Umunri is assisted in performing this act of ndi eze.