Umueze Anam

Coordinates: 6°20′0″N 6°50′0″E / 6.33333°N 6.83333°E / 6.33333; 6.83333

Umueze Anam is a community in Anambra West Local Government Area of Anambra State, Nigeria.

Origin and history

It is said that Umueze Anam was founded by one hunter from Amadioba Nteje known as Nwavor in the 17th century. As a hunter, he used to hunt for game around the Omambala River when he found a peaceful peninsula across the river and settled there. He first arrived at a place called Odah Anam where he found a lot of wildlife and fertile land for agricultural purposes. After settling for about a week he went back and brought his wife and brother Udora who was a farmer and fisherman to settle in the area. They were first to settle at Odah before other settlers like Mmiata, Oroma, Umuoba, Umuikwu and Iyiora to make up Anam. Anam is a corrupt form of Anagba which means coming together of diverse people.

The people of Anam decided that their king should be the diokpala (oldest man), and since there was no means of knowing who is the oldest person among them, decided that whoever would be brave enough to fetch fire from the slave camp at Odene-Nneyi would be crowned the diokpala. Nobody took that bold step, but the Great Aziam, who went and brought fire from the camp for his brothers to use, was then crowned Diokpala (Eze-Anam).

Descendants of Nwavor

Nwavor married two wives, who gave birth to three sons; the first wife had Agha and Eze while the second had Ezumezu, hence the saying that Eze na Agha ovu isi anu. Agha was the eldest followed by Ezumezu and lastly Eze. Agha gave birth to Obialunozor and Ukoli, Ezumezu had Nsibe, Ibichi and Ezime, while Eze had Aneke and Ebendu.

Ani Anam

Anamites started stealing, killing and coveting people's wives. This was attributed to the infiltration of Anam by strangers, and prompted the elders of the town to make a covenant to put a stop to these evils. This again demanded a sacrifice; Odionwu, a descendant of Aziam, volunteered. The covenant is as follows:

• That if you don't commit evil, evil will not befall you;
• No Anam man shall kill his fellow Anam man;
• No Anam man shall steal his brother's belongings;
• No Anam man shall unlawfully sleep with his brother's wife;
• No Anam man shall disobey his elders.

Aziam, being the eldest man, was given custody of the symbol of authority of Ani Anam, while Agha was given the Abuke Anam deity, and Eze was given Ani Anam.

Anam Title ceremony

Umueze Anam celebrates achievements as in other parts of Igboland. Apart from kingship, Ozo title-taking is a culmination of one's achievement in Umueze Anam. Titles are awarded for:

• Gaining of a position of authority and honour in the town;
• Provision of funds for his maintenance in his old age;
• Entitlement to have a say in the town councils;
• Immunity from assault or arrest in his own or any other friendly town;
• Exemption from manual labour;
• Authority to wear certain special regalia and insignia;
• Certain privileges sometimes accorded to his wife;
• Asserting oneself as a freeborn of the community.

Ogbuevi (Oba) title-taking in Umueze Anam is a long process of three distinct segments, Ijoku, Asammuo, and Ime Oba, which are performed sequentially. Before the title of Ogbuevi is conferred on anybody of Umueze lineage, the candidate is required to have successfully gone through the process of performing the special Oba Umueze (Aneke and Ebendu) ritual. Oral tradition holds that the first citizen of Umueze Anam to take the Ogbuevi title was Ogbuevi Dielie Mezie of Iweze Ogboru Eze. He was followed by Ogbuevi Agbogu Nwabude of Ezum Iyile Eze.

Before the Nigerian Civil War, Christians (Catholics) were unable to take the Ozo title because the rituals were perceived to be against their faith. This problem was looked into by the Commission set up by the Archbishop of Onitsha, Francis A. Arinze (later a cardinal). A solution was found as expressed below as the official Archdiocesan position immediately after the war in 1970:

That the religious ceremonies traditionally connected with title-taking are hereby recognized as non-essential to the title itself. Therefore, the titled man who takes the title without these ceremonies must be regarded as fully titled, and in no way inferior to his counterparts who performed the ceremonies together with pagan religious observances.

That everything connected with pagan religion which is in any way contrary to the Christian faith is hereby removed for all members, Christians or non-Christians, who want to be initiated into the title society. Therefore, there will be no consultation of fortune-tellers, no pagan sacrifices, no visitation of a pagan shrine, nor worship of the spirits or ancestors, no marks of office which are indissolubly bound up with pagan religion, etc.

That the members of the title society, both Christians and non-Christians, may attend the funeral rites of a deceased member, but the title society will not perform pagan religious ceremonies of any shape or form.

That all the formalities of title-taking, which are not against Christian beliefs and practices, may be preserved when Christians take titles. These include the payment of the stipulated sum or other goods, division of these things in the traditional way, feasting, dancing, etc. Sometimes, modification will be necessary. This applies, for example, to dress, dance, and some aspects of the outing function and widowhood ceremonies, if they offend against the Christian moral code.

That the titled Christian assumes all the purely social insignia of his office, such as ankle cords, red cap, eagle feather, elephant tusk, etc. He also acquires all the social rights and privileges which are accorded to titled men according to tradition.

1. Ijoku Title:- This stage involves 300 tubers of yam (ji ommi) presented in October with 200 pieces of kolanut, tobacco, wine, money and a she goat (Ewu Ijoku).

2. Ekwu Title:- This is the second stage, it costs 209 tubers of yam, 500 kolanuts, wine, money a he goat (Nkpi ekwu), and smoked fishes (Ukpobu).

3. Asammuo Title:- This is the next in rank, it costs 290 tubers of yam, drinks, a pan of kolanuts, big she goat, ram and some money.

4. Oba Title:- This is the final stage, it involves 3,200 tubers of yam, drinks, 200 tubers of yam and some money for mmuo uno oba, the next day some money is paid for Nsunani oba.

After 28 days of indoors, the celebrant is called seven times after which he will perform the oba rituals and blessed with the ofor. A day preceding the final day he is rubbed with uye and he dances the uvio music. Finally he performs the Ichi mmuo rituals and he is adorn with the red cap with eagle feathers and he picks a name for himself. He dances round the village with his wife.

Otu Okpukpu (Iyom)

Most prominent among women’s social organizations in Umueze Anam is the Nde Okpukpu (Odu) Society. It is as ancient as the Oba institution which provides a pedestal on which the dignity of womanhood is elevated. A member at all times wears large ivory bangles on her hands and legs as a distinctive mark of nobility. After the initiation ceremony known as Isi Nli Okpukpu, the initiate is addressed as Iyom.

Government

The Governance of Umueze Anam Community rests on the shoulders of the council of elders (Irukpo and Izummuo). The chairman of the council of elders is the Diokpala who is regarded as the paramount ruler of the town (Igwe).

The council of elders performs both judicial and legislative functions; they consist of men who are from the age of seventy years and above who have taken the oba and asammuo title and therefore cannot lie or mislead the community.

Next in the hierarchy are the Okpokolo (from 60 years to 70 years), who enforce the laws made by the Irukpo and Izummuo; they determine the dates for the festivals of the community, and they are in charge of the masquerades and the cultural heritage of the community. During time of war they are in charge of recruitment of able-bodied men and prepare them for war. They lead the able-bodied men to prosecute the war. They are in charge of the oba title; they determine the requirements for the Oba title ceremony, as well as who is qualified for the title.

Next after Okpokolo are the Owanuno (55 years to 60 years); they are the errand boys of the council of elders; they are responsible for sharing proceeds from ponds festivals, title taking and burials for the elders; they are in charge of the Owakwa masquerade. They are in charge of town crying and mobilization of the community for an important event.

The Otuasa group (50 years to 55 years) are in charge of the community lands, ponds and other economic ventures of the town; they collect rents and royalties for the community and remit same to the council of elders.

Isikolobia (40 years to 45 years) are the soul of the community. Their job is to mobilize the youths for work when the need arises such as clearing of bush paths, stream paths, digging of graves, and other works. They are also in charge of security of the village under the supervision of the Izummuo, and during war lead the able-bodied men to prosecute war.

Mmeghe Ruling Age Grade are in charge of the town's developmental projects such as provision of basic infrastructure such as roads, school, and water. With the exception of the Elders council (Irukpo), every other group's tenure is four years.

Kingship in Umueze Anam was a product of colonization by the British Imperialists who imposed warrant chiefs on the community. The first king in Umueze Anam was Igwe John Eziolise of Ebendu who reigned from 1974 to 1978 after which Igwe John Emeka of Ezumezu took over and reigned from 1978 to 2003. Igwe John Ikebudu of Aneke reigned from 2004 to 2009 though his reign was riddled with crises.

Geographical divisions

Territorially, Umueze Anam is segmented into six in a cluster of mixed families: Odah, Isi-Araka, Ndi-Osita, Ama-Orji, Ilo, and Isigom. For electoral purposes, there are two wards: Ward 1 (Ilo-Odah i.e. Agha and Aneke) and Ward 2 (Ilo-Isigom i.e. Ezumezu and Ebendu).

The main advantage of this unique arrangement is that it guarantees enduring good neighbourliness as social tensions in a cluster cannot easily be transported to another cluster (when vengeance is lurking) for fear of harming a relation in there. It is a known fact that the neighbouring community, Onitsha, surreptitiously copied this culture, but the glamour was not properly assimilated and diffused there.

Music

Anam people were lovers of music. In fact, there was almost no function in Anam without one type of music or another. Music featured prominently at festivities and events such as childbirth, marriage, title taking as well as funeral ceremonies.

From these, developed the huge business of the type of music that is known today all over Anam. The most popular musician in Umueze Anam is Sunday Mozie, a.k.a. 'Ugegbe Anam', a prolific (Egwu-Ekpili) recording artist and frequent live performer who skillfully blends Anam cultural rhythms with modern musical instrumentation.

Religion

Umueze Anam is predominantly traditional belief. They strongly believe in their Supreme Being called Chukwuobiama who sends guardian angels known as chukwuoke to each individual for protection. They commune with the saints known as the ancestors who intercede on their behalf to God. They believe in reincarnation, witchcraft, divination, and masquerading as the spirit of the dead.

In order to attract favour from God, each family establishes a family altar (Okposi) where sacrifices are made and libation is poured to the ancestors, chukwuoke and Chukwuobiama. The traditional belief system is similar to Christianity, hence the embracing of Catholicism when Europeans came.

Birth ceremony

On the birth of a child in Umueze Anam, the family ceases from any form of work and feasts for twelve days after which the child is circumcised if male. Also, offering is made to the Ijeoku, ancestors of the family responsible for the gift of a child. It is the duty of the diokpala in the family to name the child.

Marriage

Umueze Anam sees marriage as a happy life for couples to enjoy together. It is also for procreation, carrying out economic activities together and joint ownership of wealth and investments. The marriage ceremony is in four stages.

Obanwa

This is the first formal ceremony performed by would-be parent in-laws after proposal. The parent of the young man takes ego ise (five naira) and some drinks to the girl's parents to declare their intention. At this point, if accepted the girl is betrothed to the young man.

Oli Iyi

This is the final marriage rite performed at the eldest man's house; it's after this ceremony that the girl goes to the man's house.

Age grouping

At the age of fourteen, all young males within this age bracket (3 years) come together in groups to form the age grade system. During this period maturity is tested through wrestling and anybody defeated will not join the group.

Ibanamanwu

After four years of Ikpoko ogbo, the age group at 18 years is initiated into the masquerade system. On the day of initiation during the Nzire Ani festival, the courage and endurance of the group is tested through whipping by anyanchu cain on their legs. They are exposed to the egwegeregwe awala masquerade which dances at the village square kindred by kindred.

Igbajisi

At the age of forty, all male adults of this age grade are initiated into adulthood through this ceremony. Prior to this ceremony it is expected that all of them must have married and the first to marry is celebrated as the father of the age grade (Nna Iru). After this celebration they are cleansed through shaving of their youthful hairs before taking up Isikolobia.

References

• Anam Town - Polley Keyz Online
• Anam People's Website
• Joe Ameke, Anam 17th–20th Century, 1998