Title Taking in Umueri

TITLE TAKING IN UMUERI

Title taking is an age long tradition in Umueri practiced in several parts of Igbo land. Each event is celebrated with much pomp and pageantry and is preceded by series of preparations

that involves the whole town. It is a mark

of distinction as it tends to distinguish the celebrant from the rest of his kindred and confers on him certain priviledges

and rights. Title taking is one of the measures the Igbo Society has put in place

as a mechanism to promote hard work, honesty, piety and uprightness in the various communities it is practiced. All intending title-takers are subjected to various forms of examinations and rites which must be completed before being conferred with a title. Because of the combination of factors that are involved in title taking, the holders are held in high esteem and revered by all and sundry. It not only enhances the social status of the beneficiary but acts as a form of social insurance for holders who have to fall on the stipends it generates for them toward off poverty in old age and guard against poor health. This is more pronounced for those who have taken all major titles as it provides them with great relief during rainy days as they rely on the shares they obtain to take care of themselves.If therefore behoves that one who wishes to take a little must attain some level of opulence to be able to do so. It brings one

who has taken one into special priviledge and accords him or her special recognition and attention during social gathering.

Being a title holder he had acquired certain rights among his kinsmen that he can veto some resolution during gathering.

As a high standing fellow he will not partake in actions that desecrate or defile the land. He must speak the truth at all times and is seen as an eye of the gods among his Kinsmen. Insults given to a titled

man is regarded as an insult to the whole community. It is very important to state that nobody knows the origin of title taking in Umueri. What is however certain is that title taking has always been with us since

the number of years Umueri has been in existence. However, it is not all the title in existence in Umueri that has its origin in Umueri. Some of them came about through

Aculturization ie were borrowed from other cultures/climes they had associations with. It bestows on the bearer some aristocratic mien as some of the title holders forbid eating any food other

than yams in their households. There were always background checks that

were conducted to ascertain that the intending title bearer is not an osu or oru, murderer or thief. In the past title taking was a form of initiation into the Spirit –worship cult and regarded as eme-Mmuo

which translates to performance of spiritual rites or ritual. However, since the advent of Christianity efforts have been made to remove all cloaks of rituals associated with title taking. In Umueri, in particular, a memorandum of understanding was arrived at between representatives of the Community and the Catholic church so that all pagan activities involved in title taking were taken away and abolished. In that regard Christians and the like are encouraged to take titles in order to sustain the cultural and societal values which title taking tries to build in the community.

MAJOR TITLES IN UMUERI

There are essentially different kinds of title taking in Umueri for the men folk and they are ranked in ascending order. These are

Amanwulu

Ifejioku

Ekwu

Asa-Mmuo

Oba

Ogbuanyinya

AMANWULU:

This is the first stage of title –taking in Umueri as it relates mainly to the men folk and Amanwulu is the stepping stone to acquiring other titles. It has is roots with the Spirit of Udo. Amanwulu Title holder is assumed to have been initiated into the brotherhood of Udo and therefore becomes a follower/disciple of Udo.

After Initiation the candidates now assumes the priviledge to go into the Udo forest. The fellow after full initiation into Amanwulu

society is assumed to have undergone a series of painstaking steps to cleanse himself of all forms of iniquity. He is also believed to have cleansed himself from abject poverty, behold all things have become new and old things passed away.

In preparation for taking this tittle, a candidate or aspirant is supposed to summon members of his kindred to a meeting at the home of perhaps the eldest man in the village. The Otu Mmuo

(Age grade committee in charge of titles) must have reeled out the requirements necessary for taking the title for the benefits of aspirants. On the day of the meeting with his kindred, he is to present a goat to them expressing his intention to embark to embark on the project. In some villages, some tuber of yams is required together with the goat. The completion of this stage is an indication that the candidate is a potential Awanwulu title holder as everyone has been kept in the know. In the third month of the native year, all Stakeholders regarding Amanwulu title-taking will assemble on the first day to pay tribute to the Udo god. It is on this day that each potential Amanuwulu will present Sixteen lumps of pounded yam (FooFoo), Sixteen balls of cooked bread fruit (Ukwa) and Sixteen cut fishes (the sizes of fishes differ from village to village). These items are offered as sacrificed to the Udo god. Each candidate is formerly presented to the

Udo followed by some incantations (solicitations) which will enable the Udo god abide with Amanwulu initiate and fortify him for the rest of the twenty-eight days set aside for resting and observing the rules of Amanwulu. The intending title holder is forbidden to come in contact with things that will defile him. He is not to come in contact with women and should avoid other dirty habits that defile a man. After this sacrifices, the new initiates will file back into the town in procession stamping their feet and shouting and proclaiming (Olo ibile muo) as they go along. The appeasement of the Udo usually commenced with Iwa Amanuwulu.

This is after he has intimated his relatives of his intention to be conferred with the

Amawulu title. There is a sacrifice that involves the use of chicken (Uburu) which is offered to the candidates Okposi together with balls of pounded yam (FooFoo) and Breadfruit (Ukwa). These initial ceremonies

are conducted on personal basis within ones own kindred. It is after the initial ceremonies have been concluded that all intending candidates assemble at a common village square. As they assemble at the Square, the (Di Amauwulu) ie the priest in-charge of Amanwulu would address and cloth them one by one starting with putting the Amanwulu loin clothes on each of them.

The Amanwulu has a specially designed cap called Isi-uwowe. The cap is filled with some feathers. Each of the candidates and a cloth that has the design of a lion and dyed in red colours is worn by the candidates just as they are handed over a gong (Ogene) each and finally the Title Seat (Oche Mgbo). Before handing over to each candidates the aforementioned articles, the Amanwulu

Priest counts one, two up to seven in Local dialect and remind the intending candidate of what he is preparing to engage himself in, what his present position entails and to be of high moral all the time. At the end of this process the Di Amanwulu (The Priest) Picks up his gong (Ogene) and beats seven times, (Seven signifying Plenitude). Each of the new initiates dances forward to and backwards from the Ogene tune. From this time onwards, he will spend seven native weeks in which he is forbidden to do any work but to eat, talk think and offer libation to Amanwulu.

Three days to the end of the title taking which lasts altogether eight local weeks, all the candidates from each villages will assemble at about 8:o’clock in the night before proceeding to a common place dancing along as they go. When they get to the forest of Udo, and throw away their ntiti

into the forest as each silently retreats to a hiding place. While coming back from the

Udo forest, they are led in procession by the eldest among them who will be shouting

Ogbozi Gbana. At times, it is more convenient for all the Amanwulu initiates to hide at a common place instead of hiding separately. During their three day hiding or seclusion, nobody is allowed in contact with them except their servants who wait on them and a woman who goes in there to give them a haircut and decorate them with

Uli on the second day of their seclusion. On

this day too, each initiate remove his adornment and throws them all into a rectangular basket (Ukpa  Amanwulu). This three day activity is known as Ikpu na Amanwulu.

IDA ANI:

On the last day (ie third day) of Ikpuna Amanwulu, at about 4 O’clock early in the morning, each of the new initiates file out silently into the public square (Ama) and do Obeisance ie prostrate to the ground shouting Anamai) and while getting up he takes ogbo horn and blows on it till 6 “ O’clock. At this stage, all the discarded clothings and adornment are thrown into the Udo forest followed by sacrificing a black coloured chicken (Ubur Oji) and some money to the Udo god chanting “Whatever I have unwittingly done against you, please forgive me”. This brings to an end the Amanwulu title taking for that year. A man who has taken the Amanwulu title enjoys great respect in the society. Taking of Amanwulu title is however, not an indication that the person is very rich but merely shows that the fellow has removed the garb of poverty and thrown away the cloak of abject poverty. This entitles him to aspire for higher titles, and because he has had the recognition in the eyes of the gods, he can now represent the gods. He is given special regard during gatherings such as to break kolanuts and passing orders to the un

initiated. In Umueri during sacrifices, it is only those who have taken the Amanwulu title that can offer sacrifices to the gods. At death, Amanwulu title holders are given befitting burial ceremonies. Their corpse must be taken to the village square (Ama) before being interned. Two rams and a cock is offered to his Ikenga. Obviously this is the last sacrifice to his Ikenga. Thereupon the Ikenga is cut into pieces where the corpse signifies that the man has reached immortality and is accompanied with great celebration. The procession and arrival is accompanied by bleating of the ram and crowning of the cock. The rams usually have their heads sharply severed(cut off) signifying his total complete severance or break of relationship with the living. By this sacrifice the spirit of the dead Amanwulu

title holders is self at peace and will not come back to trouble the living.

IFEJIOKU:

This is the next in rank in title taking after the Amanwulu and it is derived from the idea that the fellow can now cultivate and own yams. The person who has taken this title is hence a recognized farmer capable of owing barns of yams and have the right to inherit his fathers landed property in the event of his death. Essentially the wealth of ndi Umueri comes from farming of mostly yam and other food items. It is believed that there is a god responsible for yams and for one to be a successful farmer he has to be introduced to this god of yams. This exercise therefore brings together the title holder and god incharge of yams to ensure successful outings in each farming period. The title also confers on the holder the priviledge to offer sacrifices to the gods. The taking of this title does not demand much from the candidate nor does it require much wealth before one can aspire for it. For this reason, it is taken among members

of a family, village or quarter and it can be started and completed in the candidates compound. The candidates indicates his intentions to take this title to his Kinsmen, who schedules a date for the ceremony. On the appointed date, all Ifejioku title holders assemble in the candidates compound. The officiating Minister who is incidentally a member of the candidate’s kindred will demand for the required items which include a number of yam tubers, a basinful of pounded yam (FooFoo) and soup for its consumption Azu-Atu, Palm wine, a Cock and a bottle of gin. This differs from village family or quarters to the others as some demand more yams than others.

SYMBOLS:

Two ogilisi stems are planted side- by side. This indicates where the god of yam is located. A cock is offered to it just as part of the yam FooFoo, fish, wine is also

poured to the god. Those present will feast on those items offered. As the minister offers in supplication, he prays that the god of Yam opens its gate of wealth to the new initiate, increase his farm yields and multiply them so as to enable the candidate move to take them higher titles protect, spare his family few yams are cut to pieces and spread at the base of the now planted

ogilisi stems. From then onwards all yam peels from the compound are collected and thrown around the growing Ogilisi tree. At the end, the candidate is handed his staff of office (ALO). He concludes the initiation by offering the sum of thirty shillings to all those who are If ejioku title holders. This sum differs from families and quarters. In the event of the death of an Ifejioku Title holders his ifejioku tree is uprooted. To effect this, a ram is offered in sacrifice to the Ifejioku. This is to inform the god of yams that one of their own is about to join them. His Ikenga is also broken and as done to the Amanwulu holder, Ikolo is beaten in some villages to announce his death.

There is an aspect of Ifejioku which is meant for only those whose fathers are dead prior to taking the Ifejioku title. It is called Ngu. This branch of the Ifejioku title does not require much- only 16 yams are handed over, to be shared amongst holders of Ifejioku. A hen is killed and sacrificed and used later to prepare the nsala soup for consuming the yam FooFoo. The sum of three shilling is handed over to the officiating priest, for his hand washing (Ego Ikwo-Aka)

EKWU:

This is the next rank in title taking in Umueri and it presupposed the fact that the intending candidate is considered to be well to do. This stage aptly introduces the candidate to the Ndi-Ichie society and grades him in the society. His position demands respect from all and sundry and special attention and recognition is extended to him in all parts of Umueri.

Any free born of Umueri is free to aspire and take the highest titles in the land in so far he meets all the requirements. This presupposes that hardwork pays –A child that washes his hands well eats with the elders. The candidates wishing to take this title must first of all send a specified amount of money to the age grade in charge of regulating and signifies that the candidates has registered as a potential Ekwu candidate. He is also mandated to send money across to the three quarters that make up Umueri. The Otu-Mmuo (the age grade that regulates title taking in Umueri) will after receiving the money send by the candidate will list out and enumerate all the requirements necessary for title. He is encouraged to be strong up till the end of the rites. A date for the celebration and conferment of the title is then agreed upon.

ON the appointed date, all the stakeholders to the Ekwu society converge at a public square designated by them. All the intending Ekwu title takers hands over required number of yams. The number of yams differs from quarter to quarter. He pays two pounds ten shillings (F 2:10/-) to all the Ekwu title holders in Umueri. This amount is shared among the EKwu title holders present. Apart from this he is expected to disburse money to each of the title holders present in relation to their rank in title holding. One penny to each

Ekwu candidates, two pence to each Asamuo title holder, three pence to each

oba title holder and four pence to each

Ogbuanyinya. This takes care of the Ikwo

-aka Ceremony. He is supposed to hand over one big pot of palm wine, one or two bottles of hot drink, big balls of pounded yam (FooFoo) in a basket or basin, a cock and one big mud fish (Azu-atu). As theCeremony commences a cock is sacrificed to the gods, foods is also offered just as libation is poured imploring the gods to bring immense wealth and good health to the new entrant and to help him actualize the dream to higher stages of title taking. The sacrifice is made before the Ifejioku stems. After the sacrifice, the candidate is made to kneel down as he receives his staff of office.

These includes a redcap, and also mkpulu-mkpu.

THE ASA-MMUO TITLE:

This is the fourth title in order of rank in Umueri and confers on the title holder a priviledge to be a grounded member of Ndi-Ichie Society. Until recently, Asa-Muo title was the highest title available in Umueri. This was so until the introduction of Ogbuefi and Ogbuanyinya titles respectively

whoever took this title was regarded as a very accomplished and wealthy fellow and is regarded highly in the community. On religious matters, it affords the title holder the power to offer bigger sacrifices to the gods and to mediate between ancestral spirits and human beings.

NLI ASA –MMUO: This involves the presentation of great quantity. Pounded yam (FooFoo) by the intending title holder. A well prepared Egusi Soup accompanies the presentation. On the cover of the pot of soup is placed a big Ngwava atu fish. All these are brought to the attention of Asa-mmuo title holders who hands them over a special group anointed to supervise the sharing of items during the title taking. The food is served and each title holder either consumes his share on the spot on goes home with it. This ends the feast of Asa-mmuo.

ICHINYE ALOR:

The Ichinye Alor Ceremony follows on the last day of the title taking exercise. On this date, the candidate’s relatives from the

mothers side are invited. All the titled men assemble at the Anukwu where the candidate has left some kolanuts and some quantity of grinded snuff, a big pot of palm wine, a bottle of hot drink, 8 big tubers of yams and six (6d) shillings. The eldest titled man from his village, takes an Alor and Ofor and hands them over to the candidate after counting one to seven as usual. While handling over the Alor to him, the officiating minister tells the ancestral spirits

to be filial with him in any encounters he had with them. He admonishes him to avoid causing trouble or be a party to causing trouble in the community. After, this the officiating minister takes one of the 8 big yams, hits it on the ground, uses it to touch his own chest (breast) and finally touches it on the candidates chest. This is done four times while, he prays for the candidate that he will live long, beget children and prosper materially. This is the concluding prayer said by the minister.

OBA TITLE TAKING:

as stated earlier in the preceding pages, the Oba title only upstaged the Ekwu title as the highest title in Umueri in the past couple of decades. The Oba title kept the flag as the highest title in the community when it was introduced only for a period of time, as Ogbunyinya title took the mantle of leadership from it. The Oba title taking will task a man to his wits end. It carries all the air of splendor, extravaganza and Opulence. The title taking is not for the lily hearted or those whose wealth are just flash in the pan. It involves a rigorous and painstaking step that will task even the wealthiest. This title is known and identified with three different names viz

Oba, Ogbuefi or Ozo. The appendage Ozo

may have been adopted from association with Onitsha or from the Nri people. It may have taken the nomenclature Oba by adoption from our neighbors, Anam. But the name Oba had overshadowed the rest as it stuck in the lips easily. It has also taken the name Ogbuefi after the activity of slaughtering of cow that is associated with this title taking (Ogbuefi) – killer of cow. Because of the high regard, the title is held in Umueri, any person who is worth’s his salt but fails to take the title would not have much honour and regard in the community.

He is only to be seen and not heard in gathering and village meeting, and treated without respect. In the past, such titles can only be taken by the free born that is those who are not associated with social stigmas such as “Slaves or Osus”. However, in our liberalized society supported by Christianity everyone who is not a murderer armed robber, rapist social outcasts, scum of the society are free to take the title. At the onset, the taking of Oba title was a whole community affair, as all Umueri is involved. Everyone who is a title holder no matter his village or quarter will assemble and participate in the sharing of title taking proceeds. But as time went on,

Undue politics and clash of interest brought in conflicts which broke the unity established through title- taking. Another reason that influenced the breaking of the title – talking into villages and quarters was the upsurge in the number of intending candidates. It dawned on the community that they could no longer handle the large number of interested candidates hence they need to split the function into villages. This led the taking of Oba titles to become village prerogative. It is the Asa-Muo title holder whose privilege it is to conduct the sacrifice known as“ Igba aja Udene,” in Umueri. This is carried out in the eight month of each native year. The Oba candidate presents wine, basin of yam grilled in oil known in Umueri as ‘Iku Ji Obibio na etete”. These are taken to the candidates sacrifice alter(Ihe egbo). He present the meal before the gods and whatever is left is consumed by the titled

men who are present.

STAGES REQUIRED FOR OBA TITLE

IKPO Ji

– Yam is the dominating factor or requirement necessary this title just as it is for other title in Umueri. The candidates present the following heaps of yams 1200 big yams (nnu j ito) 800 big yams (ji nli-nnu ji nabo)8x2 ie 16 yams (Asato ji nabo)

The 16 yams are usually shared unto 8 (Eight) special and recognized personality who deserved such welcome. Apart from Ji

Mgbasa, all the other yams are shared by all the Asa mmuo title men. A certain amount of money is also paid by the candidate, but it varies from one otu mmuo to the other. It is this first stage in the title taking that is really tasking and wealth sapping. For this reason this stage can take a man a number of years to complete. The second stage involves sacrificing a number of goats to different idols. The first is the Ewu apupu

mmuo which is sacrificed to the candidates

Okposi. This is usually carried out in Iru muo Oji the patriarch candidates father. This goat and the name suggest, indicate that the candidate has commenced the real stage of the title- talking. The second is the Ewu nli mmadi which is also sacrificed to the same Okposi in the Iru-mmuo. Note that

Iru-muo is a special corner in the patriarch’s Obu(compound obu). There the old man’s idols are kept. The third is the Ebunu Unukwu. This as the name indicates

Unukwu. Unukwu is a pin sized (miniature) house built outside the candidates compound as one of the requirement necessary for spirit of the candidate’s ancestors will assemble in the Unukwu, hence the Ebunu is slaughtered to welcome them. A big cockered is also offered alongside the Ebunu Unukwu. A big fiah community known as Ngwava Atu is also sacrificed to them.

AZU EGBO:

Ebgo is usually put up hear the obu ama

of that candidate’s village. It is a line of 8 ogbu sticks fixed to the ground and linked together with a rope. A big fish is sacrificed to this egbo. This devoured by all the asa-mmuo title men present. In Umueri, the oba

title – talking is not one to be trifiled with and it bring great economic benefit to those who have the title. In fact, it has been observed that diligent father can pay his way through and get the initiated into the society simply from the proceeds he collects on his own share from those who are taking of the title. The taking of the title can never lead to a loss as the fellow may fall back on it during his old age to take of a family health and life.

HOW THE TITLE IS TAKEN:

IKPE AZU- A potential candidate wishing to take this title will first make his intention known to the title men (otu-mmuo) of his village or quarter. A date is fixed for him, upon which all the state holders is supposed to assemble at him compound and he will offer as present a goat and one big fish (Azu Atu) to the assembled title men. These items are offered as sacrifice to the aspirants personal shrine (Iru mmuo) The officiating title man, first of kolanuts and lines of white chalk (NZU)drawn infront of the idol. Thereupon the goat (Ewu ekem oba) is killed, prayers and supplicature offered to the gods/candidate’s accessional take the title and soliciting for the support in seeing their son ascend to the highest title without hitches or troubles. With this, the Inwing and the dead are assumed to have duty communicated.

STAGE TWO:

IKPO JI- This the most tasking and difficult aspect of the title taking as posited earlier. The presentation of yams (Ikpo ji) is a demanding aspect of oba title taking. The number of yams demanded is so great that often times, it taken one a lifetime to complete- A whole family can remain at it and may remain at this stage before the death of some of the family number who started it. Since yams are not always of equal size all year round, aspirant may run into problems of having their sizes of yams rejected by the officiating minister or the otu-mmuo of that yam. When this situation arisen, the candidate can work his way by privately meeting the minister or member of otu-mmuo to win their favors. In other circumstance, his yams maybe outrightly

rejected or have two, three or even your yams presented in place of one. A candidate is obliged to present Eight heaps of yam but since the numbers are staggering, a candidate may present new heaps or one in each year. The first is a heap of 2,400 big yams (nnu jii na esii) Ji egbo- 800 big tuber of yams (nnu ji nabo) Ji Mkpa- 200 big yams

Ji Ora azu- 400 big yams Ji Mgbasa- 8x8 =64 yams Ji Ove- 800 big yams Ji Nli- 800 big yams Ili ji- 400x10= 4,000 small yams

A sum of Eight shillings accompanies each heap of yams together with a goat and a cock to be offered in sacrifice. The candidate pay a sum of five pound for ego

ove, this given together with the ewu ove.  This stage the man is seen to have arrived having stripped himself from what bondage that had --- help him. He must also handover one goat for the erecting of his Omoku- a sacrificial table upon which all his subsequent sacrifice are to be made. This table is beautifully carried with an inset of attractive designs. A cockerel accompanies each of the goat. Each of the goats is killed as sacrifice to one Iru mmuo

or the other. Usually a feast of meal follows.

Handover the following animal for sacrifice. Ewu Mkpa Ikenga ewu and One

Ebunu and lastly Ewu aja. The head and some parts of these goats are cut off and pushed into a small earthen pot. This pot is decorated or coverd with white chalk and white cloth tied round the mouth (opening) all of this is taken to a forest called “Nkota” in Umueri. The essence is to ward off the evil spirits who supposedly inhabit in this forest. It is behaved that all spirits whose abode is in this forest will partake in the title-taking by feasting on this sacrifice. Thus it is to appease all the spirit both wicked and kind. After this the candidate hands over the big cow. This cow is slaughtered and sacrificed to the candidates Ifejioku tree. He is pushed down twice into the spilled blood on the ground. The new Oba title-holder subsequently treats all Oba title holders to a big party. The food to be shared is prepared with the parts of the cow and goats so slaughtered. Every one present, eats and drinks to his or her satisfaction, just as some people are free to carry their own shares home. The skin of the killed cow is carefully removed from the body and later hung on the titled man’s

Obu or sacrificial alter as a reference to this new status. The new titled man is really satisfied having come a long way. He feels highly fulfilled and is now highly regarded by all and Sunday.

FOURTH STAGE

: IDUNYE ALOR. This is as a matter of fact, the investiture or conferment stage of the Oba title-taking. The new title-holder procures his own alo-a spare like metal with two pointed ends. He receives this as a present from his maternal relatives (relatives from his mother’s side). He present his Nza (horse tail) his miniature throne which is a tripod stool (oche mgbo). This is a round stood carved with a depression at the centre to fit with his bottocks. It stands on three legs which are beautifully carved with designs and convenieritly made that it can be carried around under the armpit. He also presents his Omoku which is his sacrificial table, and lastly his elephant tusk. The intending title-holder is expected to have built his “Uno Omoku” a miniature structure of a house in a particular spot in his compound. On the day of the idunye alo, all the oba titled men will assemble at the house of the candidate. The officiating minister takes his seat before everybody. The new candidate is painted in white chalk around his waist. The nzu is assumed to wash away every form of poverty that had existed in the Ife of the new candidate as well as all iniquities that he is associated. A goat is offered as sacrifice to invite the members of the spirit world to receive the new oba title holder. Azu Alu is used in making a sauce.

Akpalata soup is poured round the Uno Omoku. When all have eaten, the officiating officer ascends his throne to commence the last part of the programme. He advises the new candidate on what is now expected from him especially his lifestyle, prays for him. The newly installed oba is led out in a haste, infact he is litrarily chased out of his seat and made to run round the Uno Omoku seven times. At each stage he is to pass through the Uno Omoku without touching the roof or the sticks supporting the mini house. To be able to do this, he has to crawl on his belly. After completing this task, he stands before the officiating minister. The officiating minister holds his own alo straight up and makes the new candidate do the same. The officiating minister now takes the two alo presses them unto his own chest (breast line) seven times and does so seven times on the breast line of the new candidate. This is officially transferring the oba powers in him to the new candidate from his breastline to that of the candidate. The nza, oche mgbo, Omoku

and mpi (odu) are officially handed over to the new oba title holder, in the same manner as the alo. He is further brought before the officiating minister who gives him seven cuts on his tongue with a razor blade and hits the now bleeding tongue seven times with a fish. This confers on the tongue of new title holder the ability to make pronouncements and they will manifest. He is reminded that on no account are lies to be pronounced by that tongue and he now has the power to agree or disagree with the gods as well as other oba title holders. This ceremony is usually delayed when darkness (dusk) sets in, when the staff of office (Alo) is dropped on the ground for him. At the end of transferring of the alo and other other paraphernalia of his office, the new oba holder is helped to his oche mgbo, after which he runs out. He runs round the town extolling his own prowess with “Okeemu” shouts (I have made it). This takes the form of parade showeasing wealth, splendor and dignity.

The next morning, the officiating minister

comes visiting to the house of the new title-holder. Standing outside his compound, he will call out the name of the new oba

holder three times without eliciting any answer. At the fourth call, the new Ogbuefi

will answer as he runs out from his house to approach the minister. As he makes to approach his visitor, he receives a rain of curses from the minister. The minister standing at the frontage of the compound (mkpu) hitting his alo on the ground he dares him “if you do as I do, death”. The new Ogbuefi will reply “I will do all and even surpass you” hitting the ground with his own alo like the visitor. This is done three times after which the visitor departs and the new Ogbuefi retreats to his house for a blissful house rest covering seven native weeks (Izu Isaa). During this time, he engages himself in no work instead he is waited upon only to receive visitors who troop in their numbers to congratulate and identify with his new status. A special toilet

is set apart for him. As stated earlier, Ogbuefi title confers on the holder absolute respect and dignity any where he goes in Umueri and Omabala area. He is recognized by the white twine or rope which he adorns on his ankle (Ikiti/Onigbo). He is no longer addressed by his first name but by the name of his title. He does not shake hands with his hands instead he uses the nza. His voice is highly regarded in whatever gathering he appears and he has power to veto decisions taken by those who do not hold titles. His like makes laws and interprete the same for the community. Normally in the olden times, their presence or appearance is announced by the clanging or ringing of the bell attached to his skin bag.

BURIAL RITES OF AN OGBUEFI

Al the death of an Ogbuefi title-man, word is sent out to men of his status in the villages. These titled men will later perform the task of laying him out. His death is never announced until this is done. The corpse is wrapped in white cloth, and he is

layed our as custom demands. His title had to be reversed in order to severe whatever relationship he had with the living. This rite makes the burial of an Ogbuefi titled man costly. The rope tied around his ankle must be cut off. A sacrifice of a cockerel has to be offered before this rope is cut off. All the other paraphernalia of his office has to be destroyed, but a sacrifice has to offered before any of them is destroyed a goat each is offered as sacrifice before his Ukpo (a bed made with mud) his personal toilet are destroyed. The Ukpo is regarded as the Oba titled man’s throne a person in the land of the dead cannot keep a throne in the land of the living. The Ogbuefi’s road to the land of the spirits has to be paved for him to undertake the journey. The dead is not supposed to pay for this, hence a goat is sacrificed to them so that they will make this way. It is believed that his ancestors will grow annoyed if the spirit of the dead is kept hungry while making the road. With the sacrifices over, the corpse has to be taken before the Ifejioku tree. A goat is also offered as sacrifice here and the Ifejioku

tree uprooted. This is called Igbu agbala

and is performed at the public or village square. A cock is sacrificed to his Ikenga

after which the Ikenga is broken. The corpse is left lying in State until all the essential rites are completed. It may take a day or two to complete. There upon some palm fronds are woven into a fan like structure (Apupe) this is interwoven with

Okwe sticks to look like a human body. Two rains are slaughtered and the blood poured on the makeshye fan. This is when the corpse is interned or buried. The belief is that with these rites, the dead oba title man will have a safe-passage into glory to stay with his ancestors as the sacrifices prepares the spirits of the dead to welcome him.

ANYINYA TITLE HOLDING

This is not really accompanied by rites and sacrifices as is associated with the oba title-talking and some people are suggesting that it is not really a title in the whole sense of the word as it has no Ofo. Igbu Anyinya

is seen generally as a show of Opulence and wealth. If is believed that the title was brought into Umueri by one late Ejiofo Onyeibe. He bought a horse from the early Hausa herdsmen after which he invited all the titled me to a very large feast. Late Mazi

Ekwealor followed in his footstep. It was from the animal (horse) that the title was

coined from the mean horse slayer (Ogbu anyinya). A horse (Anyinya Igala) has to be procured for performing the ceremony. It is referred to Anyinya Igala because Igala was the main source of acquiring horses in those days. Apart the horse, the title –seeker offers certain sums of money to those in charge of the stool while he doles out 2 shillings Six pence to all Ogbu anyinya

title –holders in the town. To perform the

Ogbu anyinya title, as stated earlier does not require much religious rites or sacrifices. He hands over to death collectively by all the Ogbu-Anyinya

present. Thereupon the whole meat is shred and the skull is kept as a sovenier on the throne of the new title-holder. Eating and drinking continues as the new title –holder attempts out –does the last celebrant. Because it is celebrated as the last among the title-holding in Umueri, it is usually tagged and ranked as the highest title in Umueri. The holder is highly revered and special recognition is accorded to him wherever he goes.

BURIAL

Apart from the pomp and grandeur associated with the burial of an Ogbu-Anyinya title holder, there is no special ceremonies or titles performed when an

Ogbu–ayinya title holdersdies. It pre supposes however that prior to taking of an

Ogbu-ayinya title, the candidate must have taken the other ranks of titles such as Oba,

Ekwu etc if he is burial as an Oba, His burial may not elicit the rites required for the Oba title holder if he did not taken the Oba title, he must be burial as an Oba title – holder.

WOMEN AND TITLE TAKING IN UMUERI

It is very important to state at this Juncture, that title- holder amongst the women folk is given the same attention regard like their male counterpart. Intact an Oba title- holder is not really regarded as a full accomplished title- holder if his wife does not have a commensurate title. The women’s title therefore compliments her husband’s title. In Umueri, the women folk

is associated with two major title- taking. These are Ekwe title and Iyom or Ikiti title respectively. The Ekwe tilte- taking is observed to have originates from Ugume, Umueri and is linked to a famous woman known as Abaga of Iru-Ogbo family in Ugume village. She was the first to have initiate and taking this title in Umueri and was therefore the only woman who has had the custody of (ofo-ekwe) the ekwe symbol in Umueri. The ofo-ekwe unit in the recent past, still bring benefits to the Obeche nwawue’s family in Ugume, Umueri no thanks to the role of this fiery woman. This woman was said to have single-handedly challenged the Omaba Masquerade, the greatest of all masquerades in Umueri.

HOW THE TITLE IS ACQUIRED

The intending candidate sends out information about her intention to take the title to all titled person. This makes the titled women to assemble together on an agreed date. She pays the sum of twenty pounds to the group and go on to dispense to each of them the “Ego Ikwo aka” the 20 pounds is ego Nsu nani and is accompanied by 2 kolanuts, one bottle of grinded snuff and one pence for breaking the kola. She goes further to pay 3 pounds as Nra nza na

mkpisi while ten shilling is for going to Nne-ogbo ie public appearance before members of the Ekwe society while she gives five shillings to the head of the Ekwe

society. At this juncture she is now ready and free for to participate in Idu kwoo and respond to Idu kwoo in the village conduct at the market place.

OKWUDU CEREMONY

This is carried out in the 8 month of the year (nature calendar) during the ceremony, the celebrant given one pound to the Ekwe society. This ceremony begins on the 12th day of the Eight month and ends on the 24th day spanning three nature weeks (izu ito). This period is regarded an

okwudu and intending candidates should not visit the oye market until the last day. During this period she stays at home to be sumptuously fed. At times friends and relatives invite her to their homes to entertain her with mouth watering meals. She dances in the evening across the village displaying her newly acquired title. On the final day, she goes on outing to the Oye market and this marks the end of the title taking. She is now entitled to Idu-kwoo even at the market place. The title is taken only on Nkwo and Afor days.

RULES GUIDING THE EKWE TITLE

Ekwe has an idol (nkili) that revolves around it. It is represented by a small pot. The idol is said to posses enormous power and therefore demand certain stipulated levels of chastity and piety as rules and regulations from all those wishing to be part of it as well as outsiders who come in contact with it. An inducted member must not steal She should not commit adultery

She should not engage in rumour mongering or back biting. The Ekwe

wooden staff must be dignified at all times and should not be mishandled Rebellion against the Head of the Ekwe society or the society itself is prohibited or frowned upon. A culprit is punished by buying a one goal to be sacrificed to Nkili and –okuku Stealing in any form or embezzlement of the Ekwe society fund is prohibited. Culprits would be required to pay a fine of five pounds for Stealing and Eight pounds for embezzelement respectively This is an addition to the necessary things required to be sacrificedto Nkili. Ekwe wooden staff should not be touched by the uninitiated – any man, Woman or children when it is carried or it is on the ground. The offender has to sacrifice a goal to Nkili If you invite

Ekwe members and you intimate them of your desire to acquire the title and you fail to finish the ceremonies involved through one reason or the other, you must offer sacrifice to Nkili. On the day a title taking ceremony is taking place, ho member is allowed to go the farm market or any other place. Members are not allowed to go anywhere when a member dies If the members converge for a ceremony and the ceremony could not go on, the members are not allowed to leave the vicinity until the leader uproots grass thereby allowing them to despise. Any offence or breach of the laws of Ekwe title society is punishable by a sacrifice to Nkili a fine of five pounds (f5) is usually imposed on the culprit for breaching any of the afore said rules. In addition, the offender has to buy the necessary things to be offered to

Nkili, these are I fowl, I chicken, 8 big yams 1 bottle of oil, 1 salt anyone who has gone to a place where a burial took place is not allowed where Ekwe title is taking place.

BURIAL OF A TITLE-HOLDER

The Nkili should be placed on the dead women before the corpse is carried into the compound. The Ekwe should be beaten in four varieties with the response or echo of kwoo from the women from each beating. The offering of yams and money to the dead woman lying in the coffin is followed. The proceeds are kept by the head of the Ekwe

society. None ekwe title holders are not allowed to stay near the nkili. Women from other towns who did not perform ekwe

title holding are not allowed access to the scene. Before the coffin is taking away from the compound, an offering of 6 pence and

Ekwe wooden staff is brought by a son of the deceased. Another 7 pence and 4 pence

is equally given/offered to the head of the

Ekwe society. This is followed by another set of offerings of 1 pence each to the six Ekwe sections and one pence each to the six dancers round the Ekwe. When this is over with, the Ekwe wooden staff is taken to its original abode and this marks the end of the burial ceremony. The coffin is then carried or taken to the family from where the women came. This is accompanied by the ceremony known as (igbago-icho). Here I fowl, 8 yams, two pounds, one and half shillings, ngiga (basket) are offered a soup pot is smashed or broken by the friends of the son of the deceased-signifying the cessation of all feeding relationship between the dead woman and her sons or other relatives. Most things brought to appease the Nkili are left in the hands of the head of the Ekwe society who superintends such sacrifices such sacrifices, yams and fowls are smoked and shard while goats are divided in their raw state.

IKITI TITLE TAKING

This has the semblance of the mens ogbu

anyinya title taking as it does not involve sacrifices. A candidate buys elephant teeth fashioned in a manner to be worn around the feel. As soon as she completes this act, she invites members of the titled group to a feast. She offers them three pence each as ego ikwo aka and after the feast, she is led to the village square where dancing takes place. This presupposes the payment of fourty pounds to the title holders as ego-nsu

na ani and followed by ikwo-aka ceremony.

BURIAL OF A TITLE HOLDER

This is the same with the burial of an Ekwe

title holder, but in the case of igbago-icho, I fowl, five pounds are offered by the relatives of the deceased. Two plates and

eku (wooden spoon) are included in the list of things for igbago-icho

Courtesy of
Umueri Project Team