MAZI ONYEKA IJITA POINTS HIS VIEW ABOUT CULTURE

Ikeji Arondizuogu Our Tradition, Our culture, our Heritage.[Part one]
Ndizuogu, our culture is our heritage, and it is one of the things that can be attributed as being unique to us Tradition is not bad, Adhering to your culture and tradition does not make you to loose sight with God I am a christian, and my English name is christian, but i like tradition, i have no problem with traditional medicine, neither do i have a problem with saying a prayer in a traditional way (igo ofo). It is what is in your mind. We need to start disabusing our minds this idea that our tradition is bad, because it is not bad. There are areas we need to evolve on, and we have to. But there are areas where we can integrate our modern lifestyles with our culture, history and tradition I am not telling anyone to go and worship traditional god, but i cannot convince anyone that God only answers prayers that are said in a certain way------By Mazi Onyeka Ijita

Reminiscences Of Arondizuogu Cultural Festival

 

ANDREW IRO OKUNGBOWA who witnessed the just celebrated 2012 Ikeji Festival in Arondizuogu, writes on the tourist attractions of the community, the ancestral home of Arochukwu people in the South Eastern part of Nigeria.
THE people of Arochukwu were in joyous mood on the occasion of the celebration of this year’s Ikeji Festival with Arondizuogu, their ancestral home, radiating all colors of the rainbow.
The yearly festival has over the years grown to be a huge socio-cultural and religious celebration of the people, which is about thanksgiving, propitiation and feasting.
The masquerades gyrate to fascinating and enchanting rhythms and pulsating beats. They are accompanied by a  retinue of performers ranging from drummers (ekwe - wooden slit drums), ogene (metal gong), bells, maracas and oja (wooden flutes).
It is celebrated within four traditional days known as Eke, Oye/Orie, Afo and Nkwo and the days they are packed full with different traditional activities holding at the various communities  which foster unity among the people.
Historically, Arondizuogu is believed to have been founded around the 18th century by Mazi Izuogu, a slave merchant from Arochukwu and Chief Iheme who was his chief servant . Izuogu came from a place known as Isi-Akpu Nise in Akwa, Anambra State. Over time, Izuogu and his people (Ndizuogu) united with Iheme and his people (Ndiheme) to form the Aro kingdom of Arondizuogu.
Arondizuogu people are referred to as “Izuogu na Iheme,” and occupy about 20 villages and 12 autonomous communities. Each autonomous community has its own ‘Eze’ (traditional ruler recognized by the state government). The communities are - Ndiuche Autonomous Community, Awa Izuogu Autonomous Community, Ndiheme Autonomous Community, Aro-Umuduru Autonomous Community, Aro-Amuro Autonomous Community, Ejezie Izuogu Autonomous Community, Akeme Autonomous Community, And Ndiogbunoyema Autonomous Community.

Arondizuogu Patriotic Union (APU), founded in 1932 in Aba, is an umbrella organisation for all Arondizuogu people and those in the diaspora. The body is devoted to the development of the people and the various communities. It is presently headed by Barrister Uche Ohia from Ndiakeme Ohiauchu. He was elected on October 25, 2008.
Tourist Attractions
Besides the Ikeji Festival which has become a major tourist event, Arondizuogu harbours a number of attractions, especially of historical, religious and cultural inclinations. The list is endless but here are samples of what to feast on when in the ancient enclave.
Mazi Mbonu Ojike Cottage: The country home of Mazi Mbonu Ojike, who was popular for his political sagacity and widely known within his community and beyond as ‘The boycott king.’ He is from Ndiakeme Uno.
Uno Ogologo: A Safe House built in 1887 for hiding children during the slave trade era by one of the slave merchants.
Stone Palace: A one-storey architectural masterpiece cast in stone constructed by the late Chief Green Mbadiwe. Built for his father, Mbadiwe Odum, at Ndianiche Uno, the ancient building is amazing to behold considering the technology of the era it was built.
Ngeze: A legendary stream at Ndiakeme Uno.
Ogbuti Ezumezu (Obi Pericomo): Houses the musical instruments of Pericomme Okoye who was highly regarded then as Ikeji music maestro, Ndiogbuonyeoma Ofe Imo.
National High School, Arondizuogu: A model school built through communal effort and commissioned in 1951 at Ndiakeme uno.
Iheme Memorial Secondary School: Another model school built in 1951 at Ndianiche through communal effort.
Palace Of The People: Another and awe- inspiring structure built by Dr. Kingsley.O. Mbadiwe (Agadagbachiriuzo) at Ndianiche. The late Prime Minister of Nigeria, Alhaji Tafawa Balewa, commissioned it in 1965.
Upiti: An expansive rice field at Akeme Ohiauchu.
Obi Omenuko: Country home of Igwegbe Odum, the hero of Omenuko, the first Igbo novel by Pita Nwana.
Ngene Okwe: A natural spring at Ndiawa.
Obi Ezerioha: Located in Obiokwara, Obinihu (Agbualla) Umualaoma, it holds historical significance for the people, as it was the place where the peace agreement that fostered the unity and peaceful co-existence of the people was signed by their forebears.

AGUBA (AKAEME)

AGUNZI IZUOGU (NDI AMAZU)

OKONTA( AKEME OHIAUCHU)

wow izuogu ekenem kwam unu, well i dont actually know what i was thinking when i decide to do this to promote our heritage,well some individuals might see me as a fetish boy or man some will call me ORI NA MMOWU but i dont think i am cos is a culture of ma people which we are bound to protect and promote in any way we chose.
ikeji is a festival of joy,the period you see and meet people you have not seen for decades and the period you feel the natural air of you home town and not the air that comes from hustling town..........I so much believe in God and i respect him as ma father and creator....please lets join hands together and promote our culture inheritances....thank you

FESTIVALS IN NIGERIA

January Festivals February Festivals March Festivals April Festivals May Festivals June Festivals July Festivals August Festivals September Festivals October Festivals November Festivals December Festivals Festivals in Nigeria Useful Information for the Foreign visitor Cultural Etiquette: Cultural Dos and Taboos Main News News Articles Most Read Articles Top News Headlines Niger Delta News Politics Business Sports Education Entertainment Government Health Life Style Technology Odds & Ends E-Mail Updates News Feeds Reading Rooms Columnists Discussions Books Features People & Profiles Documents in the News Think-Tanks/NGOs Culture Interviews Services Subscriptions Terms of Service About Us Archives Media Kit Affiliates News Sources	Festivals in Nigeria Today:Monday, February 25, 2013 Festivals Nigeria has many local festivals that date back to the time before the arrival of the major religions, and which are still occasions for masquerade and dance. The local festivals cover an enormous range of events, from harvest festivals and betrothal festivals, to the investing of a new chief and funerals. It seems odd to Western ways of thinking to see a funeral as something to be celebrated. But for many of the tribes, death means joining the ancestors, and so the deceased must get a good send-off. The dances that were once performed by members of each village have now been taken over by professional troupes, who tour villages performing at each local festival. The Muslim year revolves around the three major festivals, Id Al Fitri, Id Al Kabir, and Id Al Maulud. The main event in the Islamic calendar is the festival that celebrates the end of Ramadan. Ramadan is a month-long observation of fasting. During the hours of sunlight no one must eat or drink; some very religious people will not even swallow. Each evening at dusk is a celebration of sorts, as the family prepares to break the fast. In towns people do so by going out to one of the markets, where stallholders will be prepared for the hungry people. At the end of Ramadan there is a celebration, which varies in style among the different Muslim tribes. The Christian calendar is also celebrated, chielfy in the south of the country. Christian groups have moved closer to the rituals of their indigenous religions when celebrating Christian festivals. Dubar The Durbar festival dates back hundreds of years to the time when the Emirate (state) in the north used horses in warfare. During this period, each town, district, and nobility household was expected to contribute a regiment to the defense of the Emirate.Once or twice a year, the Emirate military chiefs invited the var­ious regiments for a Durbar (military parade) for the Emir and his chiefs. During the parade, regiments would showcase their horsemanship, their preparedness for war, and their loyalty to the Emirate. Today, Durbar has become a festival celebrated in honor of vis­iting Heads of State and at the culmination of the two great Muslim festivals, Id-el Fitri (commemorating the end of the holy month of Ramadan) and Ide-el Kabir (commemorating Prophet Ibrahim sacrificing a ram instead of his son). Of all the modern day Durbar festivals, Katsina Durbar is the most mag­nificent and spectacular. Id-el-Kabir, or Sallah Day, in Katsina begins with prayers out­side town, followed by processions of horsemen to the public square in front of the Emir’s palace, where each village group, district, and noble house take their assigned place. Last to arrive is the Emir and his splendid retinue; they take up their place in front of the palace to receive the jahi, or homage, of their subjects. The festival begins with each group racing across the square at full gallop, swords glinting in the sun. They pass just few feet away from the Emir, then stop abruptly to salute him with raised swords. The last and most fierce riders are the Emir’s household and reg­imental guards, the Dogari. After the celebrations, the Emir and his chiefs retire to the palace, and enjoyment of the occasion reigns. This fanfare is intensified by drumming, dancing and singing, with small bands of Fulanis performing shadi, a fasci­nating sideshow to behold. Arugungu Fishing Festival This colorful annual festival takes place in Arugungu,("ar-GOON-goo"), a riverside town in Kebbi State, about 64 miles from Sokoto. The leading tourist attraction in the area, the festival originated in Aug. 1934, when the late Sultan Dan Mu’azu made an historic visit. In tribute, a grand fishing festival was organized. Since then, it’s become a celebrated yearly event held between Feb. and March. During the festival, hundreds of local men and boys enter the water, armed with large fishnet scoops. They are joined by canoes filled with drummers, plus men rattling huge seed-filled gourds to drive the fish to shallow waters. Vast nets are cast and a wealth of fish are harvested, from giant Nile Perch to the peculiar Balloon Fish. Furthermore there’s canoe racing, wild duck hunting, bare-handed fishing, diving competitions and naturally, swimming. Afterwards, there is drinking, singing and dancing into the night. The festival marks the end of the growing season and the harvest. A one mile (1.6 kilometer) stretch of the Argungu River is protected throughout the year, so that the fish will be plentiful for this 45-minute fishing frenzy. About 5,000 men take part, armed with hand nets and a large gourd. During the alloted time, they fight for the fish in the river. Nile perch weighing up to 140 pounds (63.5 kg) are pulled out of the river, and the biggest are offered to the local Emirs who organize the festival. This festival began in the 1930s and has captured the nation's interest. It now includes many other events, such as canoe races and diving competition. Sharo/Shadi Festival The Fulani culture presents a complex system, involving age-old initiations. The most important is the Sharo or Shadi (flogging meeting), believed to have originated among the Jaful Fulani, whose ranks are still considered the finest. During the Sharo festival, bare-chested contestants, usually unmarried men, come to the center ring, escorted by beautiful girls. The crowd erupts in thunderous cheers and drumming. After some time, a challenger, also bare-chested, comes out brandishing a whip, trying to frighten his opponent. The festival proceeds with lively drumming, singing, cheers and self-praises from both competitors and challengers. When the excitement is at a fevered pitch, it is the time for flogging. The challenger raises his whip and flogs his opponent. His opponent must endure this without wincing or showing pain, lest he be branded a coward. Eyo Festival Eyo Festival is unique to Lagos area, and it is widely believed that Eyo is the forerunner of the mod­ern day carnival in Brazil. On Eyo Day, the main highway in the heart of the city (from the end of Carter Bridge to Tinubu Square) is closed to traffic, allowing for procession from Idumota to Iga Idunganran. Here, the participants all pay homage to the Oba of Lagos. Eyo festival takes place whenever occasion and tradition demand, but it is usually held as the final burial rites for a highly regarded chief. Among the Yoruba, the indigenous religions have largely given way to Christianity and Islam, but the old festivals are still observed. The traditional leaders of the Yoruba are the Obas, who live in palaces and used to govern along with a council of ministers. The Obas' position is now mainly honorary, and their chief role is during the observance of the festivals. Yoruban festivals honor their pantheon of gods and mark the installation of a new Oba. The Engungun ("en-GOON-gun") festival, which honors the ancestors, lasts 24 days. Each day, a different Engungun in the person of a masked dancer dances through the town, possessed by one of the ancestors. On the last day, a priest goes to the shrine of the ancestors and sacrifices animals, pouring the blood on the shrine. The sacrifices are collected, and they become the food for the feast that follows. The Sango The Shango festival celebrates the god of thunder, an ancestor who is said to have hanged himself. Lasting about 20 days, sacrifices are made at the shrine of the god, in the compound of the hereditary priest. On the final day, the priest becomes possessed by the god and gains magical powers. He eats fire and swallows gunpowder. The procession again goes off to the Oba's palace and the feast begins, accompanied by palm wine, roast meat, and more dancing. In the past, the priest of this cult would have been a very rich and powerful man. With the decline in power of the Obas, and the large numbers of people who no longer profess to believe in the old pantheon of gods, the priests of the Yoruba are much poorer and less powerful than they once were. The Benin Festival This ceremony takes place at the end of the rainy season, after the harvest has been gathered. It is partly a kind of harvest festival but also serves another purpose - eligible young men and women of the village are displayed before each other to be ritually acquainted. The festival occurs once evey four years, and only the very wealthy can afford to have their children take part in the matchmaking ceremony. But all the villagers are able to join in the festival atmosphere. In the past, the young girls who took part in the festival traditionally wore no clothing, but in modern times, because nudity is frowned upon, they are clothed. The chief parts of the girls' display are the numerous heavy armlets and leg ornaments that they wear. They are so heavy that the girls must hold their arms over their heads during the entire festival, in order to support the weight of them. Their hair is intricately plaited with coral beads. Both boys and girls have elaborate markings painted on their bodies. The boys also take part in a tug- of-war as a demonstration of their strength. The Ibo Celebration of Onitsha Ivories In the past, Ibo society centered on subsistence farming, so few Ibo people became wealthy. Power in Ibo communities was based on the good standing of the man, rather than the extent of his wealth. But in more recent times, social status and wealth have become more important to the Ibo. While many of the old traditions are dying out, the Onitsha ivories festivals are becoming more common. The title of the ivory holder can be claimed by any woman who has collected enough ivory and coral to fit herself out in the costume. Usually, these women are the wives of rich men, or women who have become successful in business and can buy their own ivory. The woman has to have two huge pieces of ivory, one for each leg. The pieces have been known to weigh up to 56 pounds (25 kilos) each. In addition, two large pieces must adorn the wrists. Thousands of dollars worth of coral and gold necklaces are also worn. Once she has accumulated all this, the woman must finance a feast for as many people as possible. A special priest carries out a purification ceremony for the ivories. The next stage of the process is even more elaborate. A woman with a full set of ivories can take the title of OZO ("OH-zoh"). In addition to her ivories, the elaborate and expensive embroidered white gown, and coral and gold ornaments, the woman must acquire an ivory trumpet and a horsetail switch. Men can also take this title. When a ceremony for a new Ozo takes place, all the similarly titled women dress up in their ivories and attend the celebration to mark the ocassion. Other Festivals Many communities, including those in the north, have a version of the harvest festival. In the south, this is often a new yam festival, celebrated when the first of the season's yams are ready to eat. The tribes that live in the Niger Delta hold the Ikwerre, Kalabari, and Okrika festivals, to celebrate the water spirits of their region. The masqueraders wear carved headdresses that imitate the heads of fish or water birds. Typically, a festival begins with a divination by the priest of the deity concerned. This is followed by ritual sacrifices, then a song and dance performance depicting aspects of the deity. The climax of the festival is usually a masquerader appearing disguised as the deity. Latest News :

the top masquerade in izuogu

OBIEZE EKWUNIE (AWA)

PAPA NDI ARA (NDIUKWU) LATE

IDIAGBO OKEKE (ANICHE ENU ANA)

MKPOROKONU EGBU EZI (EJEZIE)

ATUNDERI IZUOGU( AWA)

TIGER OPURUISI(AKAEME)

history of izuogu

Arondizuogu was founded by the use of force by Mazi Izuogu Mgbokpo and Chief Iheme in the mid-18th century. Izuogu Mgbokpo was a charismatic slave merchant who came from Arochukwu and used to pass through Umualaoma(Isokpu) on his way to Awka in search of slaves. He was usually haboured by a friend from Umualaoma where he slept, and later with his soldiers when going in search of slaves and with his goods (slaves) when coming back en route Calabar. Iheme, himself, was his Chief Servant and he came from Isi-Akpu Nise, in Awka. Both the master and the chief servant decided to kill their host and his relations, take and settle in the land when they noticed that the British colonial masters had settled at Okigwe to block their route to make the abolition of slave trade in the hintherland more effective.Iheme and his master Izuogu used all the arsenals at their disposal including the slaves, juju, guns and the equipments for securing slaves which they got from the European slave marchants to kill, main, massacre, deciminate and exterminate en masse their unsuspecting host communities at night or markets and occupy their land. So many villages in Arondizuaogu are bearing the original name of the Umualaoma (formerly called Isuokpu) village and other villages from other towns that they exterminated to occupy the land. Most of the people of the present day Arondizuogu are descendants of people who faced different types of challenges and persecution that they ran from towns and villages in the present day Anambara, Abia, Imo and Enugu States. With time, Izuogu and his people (Ndizuogu) united with Iheme and his people (Ndiheme)to form the Aro kingdom of Arondizuogu which eventually became one of the largest states in the Aro Confederacy. Commonly, Arondizuogu people refer to themselves as "Izuogu na Iheme".
Early in the 19th century, Mazi Okoli Idozuka was an immigrant from Isi-Akpu Nise to Arondizuogu. As a great slave warrior, he expanded Arondizuogu's boundaries by recklessly killing women and children and other people at night and market days and was known as the chief of staff. He later changed his name to Okoro Idozuka, an Aro equivalent of his former name. He was a wealthy ruthless and almost conscienceless slave trader like Izuogu Mgbokpo but was also a great leader. Nwankwo Okoro was the first son of Okoro Idozuka. At the age of 21 he joined his father in the slave trade. He killed anybody who dared to challenge him or who he wanted his wealth or he simply wanted to humiliate. He once said "I must visit any town that crosses my way and nothing will prevent me from attacking them with my great troops".*[1] By collecting slaves and war-captives he was able to build a very large family. When the British came, they made him a Warrant Chief because they believed he could subdue any body and collect the tax they desperately needed for they them. Until this day, Arondizuogu is the biggest former Aro colony and a land of immigrants settling mainly on the rich land owned by Umualaoma, Uzii, Akokwa, Ibura, Umunze, Umuduru Egbeaguru, Umueshi, Agbobu, Umuobom, Okigwe and a host of other towns.This expansionist warriors were stopped and allowed the land already obtained by Ezerioha Udensi, the father of Ezeagwula Ezerioha of Obiokwara Umualaoma (Isuokpu). Ezerioha Udensi later donated some well defined portion of land to the late Chief Obioha Okereke Etobi under a friendship agreement of perpetual peaceful coexistence devoid of war and rancour. The different villages of the people of Arondizuogu used to pay homage to Umualaoma people at Obi Ezerioha, Obiokwara in Obinihu village (Agbualla) for the good gesture of peaceful allocation of some peace of land by late Chief Ezerioha Udensi and his brothers. In every Ikeji festival, late Chief Ezerioha Udensi, his people and later Ezeagwula Ezerioha and their descendants were and are specially honoured by Ndi Arondizuogu, sigifying that the land where Ikeji festival is held belongs to Isuokpu (Umualaoma) and also that acquisition of land from the host communities were not always by force and cruel brutality as recorded by some earlier historians. Some parts of Arondizuogu still pay homage to Isuokpu (Umualaoma) people at Obi Ezerioha in Obiokwara Obinihu till this day in gratitude to the good and peaceful settlement, human fruitfulness and fertility and abundance of the land and protection by Ezerioha Udensi. Little seems to be known about the role that the women of Arondizuogu played in society.

Historical sites

Some Places of Interest in Arondizuogu include Mazi Mbonu Ojike Cottage (Village home of Nigeria's late "BOYCOTT KING”), Mazi Mbonu Ojike at Ndiakeme Uno; Uno Ogologo (a safe house built in 1887 for hiding children during the slave trade era); The Stone Palace (a storey building cast in stone erected by late Chief Green Mbadiwe, West Africa’s first millionaire for his father,Umualaoma Nkwo Ochie (old Nkwo).
Mbadiwe Odum at Ndianiche Uno); Ngeze (legendary stream at Ndiakeme Uno); Ogbuti Ezumezu (exotic visitor’s chamber of Ikeji music maestro Pericomo Okoye at Ndiogbuonyeoma Ofe Imo; LN Motel Plaza (luxury hospitality rendezvous at Ndiukwu); National High School, Arondizuogu (pioneer model school built by community effort and commissioned in 1951 at Ndiakeme Uno); Iheme Memorial Secondary School (second model school built by community effort and commissioned 1951 at Ndianiche Uno); Palace of The People (legendary country home of grandiloquent Nigerian politician, Dr. K.O. Mbadiwe at Ndianiche Uno commissioned by late Prime minister, Alhaji Tafawa Balewa in 1965); Upiti (expansive rice fields at Akeme Ohiauchu); Obi Omenuko, homestead of Igwegbe Odum (Omenuko), the hero of Pita Nwana’s book; Ngene Okwe (natural spring at Ndiawa). Obi Ezerioha in Obiokwara, Obinihu (Agbualla) Umualaoma where the agreement for the peaceful donation of several portions of land presently occupied by Arondizuogu were signed not only by Isuokpu but also by other towns and villages that Ezerioha Udensi encouraged to donate land to Arondizuogu, thus significantly signifying transition from bestiality to civility; Ndiogbu onye oma (people famous for killing good and handsome or beautiful people and selling their relations to slave dealers).

Geography and people

Arondizuogu is made up of 20 Villages and 10 autonomous communities. Each autonomous has its own "Eze" (as the traditional ruler recognised by the state government are called) viz: Ndiuche Autonomous community with HRH Eze J.E Uche, Awa Izuogu Autonomous community with Late HRH Eze John Dike, Ndiheme Autonomous community with HRH Eze Kossman Ndubuisi Kanu, Aro-Umuduru Autonomous community with HRH Eze Obioha Okereke, Aro-Amuro Autonomous community with HRH Eze Prof. Green Onyekaba Nwankwo, Ejezie Izuogu Autonomous community with HRH Eze Dr. M.O. Kanu as their traditional rulers, HRH Eze Michael Nwosu(ugo ocha) of Akeme autonomous community.
There are 19 villages in Arondizuogu and most developments have been made possible through community efforts. The town has observed limited or no government development in terms of infrastructure, roads, water and electricity, thus most communities have managed to drill boreholes, bring in power supply, develop roads and bridges, build schools and community health centres, by levying and taxing members of the community. The government of Imo state for some undefined reason has blatantly refused to bring sustainable development to the Arondizuogu community, despite the sacrifices and effort made by sons and daughters of Arondizuogu in bringing about the creation of the state. Izuogu Community and their locations: 1. Ndi Awa – (a) Ochie Uno (b) Aro Umulolo 2. Ndi Uche – (a) Ochie Uno (b) Umuduru (near Aniche Uwakonye) (c) Ikpatu (Ofe Imo) (d) Aro Onu Imo 3. Ndi Njoku – (a) Ochie Uno (b) Aro Amuro (c) Aro Okigwe (d) Ikpa Akanu 4. Ndi Imoko – (a) Imoko 5. Ndi Amazu – (a) Ochie Uno (b) Ikpa Akaputa (c) Ikpa Ocha (d) Ndi Okoli Igbo (e) Aro Amuro (f) Ikpa Akwu 6. Ndi Ejezie – (a) Ndi Ejezie 7. Ndi Adimoha – (a) Ndi Adimoha 8. Ndi Anyake – (a) Ndi Anyake 9. Ndi Uwaonu – (a) Aro Okigwe 10. Ndi Ucheagwu – (a) Aro Umulolo 11. Ndubisi – (a) Aro Umulolo Iheme Community and their locations: 1. Ndi Aniche – (a) Ochie Uno (b) Obinetiti (c) Uwakonye (d) Ndi be Ezeana (e) Ndi be Ogbuda, (f) Ikpenyi (g) Ogene 2. Ndi Onuoha – (a) Ochie Uno (b) Ofe Imo (c) Aro Umulolo 3. Ndi Eze – (a) Ochie Uno (b) Aro Umulolo (c) Aro Ofe Imo (d) Umuedi 4. Ndi Okonkwo – (a) Ochie Uno (b) Ofe Imo 5. Ndi Ogbuonyeoma – (a) Ochie Uno (b) Ndi be Uche (c) Umudike (d) Okwu Achara (e) Umuedi (f) Umu Orji 6. Ndi Akeme – (a) Ochie Uno (b) Ohia Uchu (c) Ikpa Okoli (d) Nduka (e) Ugwaku 7. Ndi Ukwu – (a) Ochie Uno (b) Ofe Imo 8. Ndi Akunwanta – (a) Ochie Uno (b) Nkwo Fada (c) Idozuka (Aro Umulolo)

Festivals

Arondizuogu day

Instituted in 1948, ‘Arondizuogu Day’ which is an annual end-of year convention of people of Arondizuogu descent resident in Nigeria and the Diaspora. It is a day set aside to celebrate achievements, review challenges, and generally keep the flag of patriotism flying in the community. For the culture – loving people of Arondizuogu, the day is a special annual homecoming which they celebrate with much aplomb comparable only to their popular Ikeji Festival which is touted to be “the greatest carnival of masks and masquerades in Africa”.

Ikeji

Ikeji cultural festival of Arondizuogu in Imo State is a popular festival that brings the Igbo speaking community around the world together. Its origin dates back to over five centuries and it is acclaimed as the biggest pan-Igbo cultural community festival with strong heritage, international recognition and is witnessed by thousands of people on a yearly basis. It is arguably the biggest cultural festival in Igboland. In contemporary times, each passing year has witnessed an increase in grandeur, display, dance, sophistication and an all inclusive participation of all Arondizuogu people and friends. The festival is marked with colourful display of different masquerades such as Ogionu, Mgbadike, Nwaaburuja and Ozoebune; prestigiously parading across the market square to the admiration of the public. The essence of the festival, which ranks among the best surviving traditional ceremonies of the Arondizuogu people, is to celebrate the harvest of the first yams. It serves to unify and foster ties among Aro people who are spread across the entire Igbo speaking states and part of Cross River state. It appeals to the entire Igbo speaking peoples both at home and in the Diaspora.
Ikeji is a four-day festival of propitiation, thanksgiving and feasting which is held annually in March or April. Reckoned with the Igbo calendar, these four days correspond to one Igbo week of four market days (Eke, Oye/Orie, Afo and Nkwo). Each of these days has a special significance and represents one of the several dimensions of Ikeji – a festival renowned for sumptuous feasting, fascinating masquerades, pulsating rhythms, and colourful performances. Traditional musical instruments used to accompany the masquerades are ekwe (wooden slit drum) of various sizes, ogene (metal gong), bells, maracas and oja (wooden flutes). The flutist is a very important element in the ikeji festival. He deftly communicates with the masquerades - weaving soulful melodies and blending esoteric messages into the intoxicating rhythm of the drums. Another interesting aspect of ikeji is the raconteur known as ima mbem - an imaginative tale delivered with a musical cadence that only the initiated can sometimes understand or comprehend. The importance of the flutist during Ikeji festival is very vital, for he communicates things hidden from the ordinary eyes to the masquerades, combined with soulful melodies, steps and gestures, “blending esoteric messages into the intoxicating rhythm of the drums” to the admiration of the crowd.
During Ikeji festival,ON THE LAST DAY, a ram is usually tied to a pole at a popular market square with a single thread.Somebody with the strongest protection from any juju of whatever type is expected to leisurely walk to the ram amids heavy attempt with juju from other people to knock him down, maim him or kill him.Only the brave can participate in, while the NOT SO BRAVE will either abstain from or remain with the crowd as spectators. Only the brave can stand forward from the crowd, one after another and approach the tree with a view to untying the ram. However, each contender will be attacked by forces which are beyond the scope of this article to explain, with a view to stopping him reaching the ram. If overwhelmed, he will beat a retreat back to his starting point. Until eventually, the bravest among the masquerades participating in the competition for that year’s festival, after overcoming all odds, will reach the ram and untie it and take it, to a thunderous applause by the spectators. This will be followed by visits to his house by fellow kinsmen with food and wine for elevating the status of his village. Each year this is used to commemorate the person in Arondizuogu and neighbouring towns with the strongest juju or voodoo power.

Arondizuogu Patriotic Union

Arondizuogu Patriotic Union (APU) is the umbrella organisation of all Arondizuogu communities in Nigeria and the Diaspora. Established in 1932 in Aba, APU is one of the earliest and most enduring organs of community development set up by an Igbo clan in colonial Nigeria. The youngmen of Arondizuogu who laid the foundation for APU left their homes for the first time in the 1920s and early 1930s to seek a better life in the emerging urban centres of colonial Nigeria. They found themselves in social, economic and political environments different from the life they knew at home. Refusing to be intimated or alienated, they held on to that deep feeling of love for the community with which they grew up. They assembled at Aba on October 8, 1932 to aggregate ideas on how best to convey the concomitants of modern development with which they were surrounded in the city (such as wide roads, schools, hospitals, post offices, portable water, electricity, court rooms, etc.)to their village community.