TIT-BITS ON IHIALA LOCAL GOVERNMENT AREA OF ANAMBRA STATE BY PROF. C.C AGBODIKE

BRIEF RESUME AND TIT-BITS ON IHIALA LOCAL GOVERNMENT

AREA OF ANAMBRA BY PROF. C.C Agbodike Dept. Of History and 

International  Studies Nnamdi Azikiwe University, Awka, Anambra 

State

1.  Location-Position / Composition / Size and Physical Features

         Ihiala Local Government Area (LGA) is one of the 21 Local Government Areas in Anambra State of Nigeria. It lies at the most Southerly part of Anambra State and is located at the southern end of the South Senatorial Zone of the State. Geographically speaking, the Local Government Area lies between Ozubulu and Ihembosi in Ekwusigo Local Government Area of Anambra State in the North and Mgbidi and Orlu towns in Imo State of Nigeria in the south. The L.G.A is essentially Igbo, one of the three major ethnic groups in Nigeria. It is made up of the following towns: Ihiala, Okija, Uli, Amorka, Azia, Mbosi, Isseke, Orsumoghu, Lilu and  Ubuluisiuzor. The headquarters of the L.G.A. is sited at Ihiala town.

      

     Ihiala L.G.A occupies a total land area of approximately 204 square kilometers. The population of the L.G.A, according to the results published by the National Population Commission of Nigeria, following the census exercise conducted in the country in 2006 is not yet available. It is hoped to be released in the near future. Meanwhile, the population of the various states in Nigeria has been published. Anambra state, in which Ihiala L.G.A. is situated, has a population of 4,182,032, made up of 2,174, 641 males and 2, 007, 391 females.

          Ihiala L.G.A lies in a tropical rain-forest belt of Nigeria which features such vegetation as the Iroko trees, palm trees, bamboo trees, raffia palms, coconut trees, breadfruit trees, oil bean trees etc. However, due to human activities, particularly in the form of deforestation for purposes of farming and construction works, the forest vegetation has largely disappeared giving way to derived savannah vegetation of scrub land and bushes.

     The climate of the L.G.A is typically an equatorial rain forest type, characterized by two main seasons the rainy season, which lasts between April and October and the dry season which lasts between November and March. In most parts of Ihiala L.G.A, the temperature is usually high all the year around, with average minimum temperature at about 32 and 25 degree centigrate respectively.

2.  Traditional Socio -Political Organization of the people of the People of Ihiala L.G.A.

       The traditional socio political organization of the people of Ihiala L.G.A is akin to that of the Igbo people as a whole. The Local language of the people is Igbo, with perhaps monor dialectical differences.in fact, it has to be strongly noted here that the traditional and cultural life of the various Igbo communities, of which Ihiala L.G.A is a part, is virtually the same. The people share a common world view and largely have a common attitude to life.

The Igbo of Ihiala L.G.A, like their neighbours elsewhere organized themselves in a hierarchical socio political order running from the family, as the lowest level; to the lineage (or Ụmụnna) level, then to the village level and finally to the quater (or village groups) and town levels respectively.

      The Ụmụnna was made up of a number of families or households which traced their descent to a common ancestor and was headed by the most senior freeborn household head called the Ọkpara (of the Ụmụnna). The various Ụmụnna groupd constituted the village whose founders traced their descent to a common ancestor.the village was the largest unit of political organization in primordial times among the Igbo. Like the Umụnna group, the village was headed by an Okpara (of the village), who was the oldest of all the Okparas of the various Umụnna groups that made up the village. The Okpara of the village performed ritual functions for the group. It was his duty to offer sacrifices to the ancestors and to the various gods, deities and cults of the group. It was also his duty to consult native doctors and oracles on behalf of the group to ascertain the cause of such disasters as epidemics or other misfortunes which might have afflicted the group.

     Every village had a village council which served as a legislative, executive and judicial body. The village council consisted of representatives from the various Umụnna groups. These representatives includes the Okparas of the Umụnna groups, accredited elders (Ndichie), titled men (Nze na Ozọ), members of secret societies, and age grade organizations and enlightened men whose age and experience had qualified as members. The setting of the village council was rigidly democratic, hence the application of the term, “village democracy’’ in describing its operations. The village council could deliberate on any issue of common interest including ownership of land. Every member had a right to be heard and decision was generally by consensus. In fact, Igbo village democracy has been described as “democracy par excellence.’’

     Secret societies, of which the Mụọ or Mmanwụ (Masquerade society) was the most celebrated, constituted an important instrument of disciple in Igbo society in general and Ihiala L.G.A in particular. They were in addition, used to guard the village as a security outfit, collect levies as well as fines imposed on offenders, maintain law and order and help in seeing that abominations (Arụ) were not condoned in the land.

     Various age-grade organizations also performed specific socio-political functions in the traditional Ihiala L.G.A society. The age grades of young people cleared the village paths and kept the village squares, markets and streams clean. The age grades of the adult men served as the executive organ of the village assembly. The members built roads and bridges, guarded the homesteads and fought in times of war. There were also age grades of older men whose members served as the custodians of the culture, norms and values of the society. Generally speaking, the various age-grade organizations engaged in healthy competitions carried out projects of common socio-economic importance and organized various recreational activities like wrestling matches for relaxation and entertainment. By grading individuals and groups in order of seniority, the age-grades became veritable instruments for promoting respect for elders and for exercising discipline over their members.

      Women organizations also helped in the maintenance of law and order and peaceful co-existence in the area. Among these organizations was the Out Umụnwanyị, headed by the oldest married woman in the village called Agbọghọ Ezenwanyị. Cases of assault, fighting, quarreling and use of profane words among women were referred to and settled in her house. Another notable women organization in the area was the Umụada.

      This organization comprised women of the various Umụnna in the village who were married outside the village. The members of the Umụada played active roles in the affairs of the village, especially in their respective Umụnna. They were usually involved to look into and settle serious and protracted cases. And their opinion was usually respected.

        Next, in the hierarchy of socio political organization of the Igbo in general and Ihiala L.G.A in particular, in later times, especially from the period of colonial rule in Nigeria and afterwards, was the quarter (or village groups) level. The quarter comprised groups of villages occupying a contiguous territory and specific ecological area. A typical example is the ten quarter structure of Ihiala town known as Ebe Leri Ihiala. The quarters in Ihiala are as follows: Amamu, Ogboro –Isi-Ala, Ubahuekwem, Akwa and Uzọakwa (collectively known as Ezi Ise), and then Umụdara, Umụezeawala, Umụduru Oru, Amaduru and Umuedike (collectively known as Ihite Ise). Okija town is made up of nine quarters, namely Ubahu, Umụohi, and Umụhu (collectively known as  Ubahu Abu Ubahu), then also Umụọfọ, Umụatuegwu, and Ihu Owere (collectively known as Ihuobo / Ihuowere) and then, Ihite, Isieke, and Ubahụmonum (collectively known as Ihite Abụ Ihite) Uli town, on its part, is made up of four quarters, namely Eziama, Ihite, Umuoma, and Umụakụ.

         A quarter is administered by a council of elders comprising the Okparas of each of various villages that constitute the quarter and other persons delegated to represent the various villages within the quarter because of their wisdom and ability to represent their people’s point of view. The oldest Okpara in the quarter, who must be a free-born citizen of the area, presides over the council meetings of the quarter which are generally held in his house.

       The quarter council handles such matters as land cases between one village and another withing the auarter. It also handles other matters which the village councils find difficult to deal with. The decisions of the quarter councils are based on consensus. The Quarter council can isolate any offending village which fails to uphold the traditional norms and sanctions of the council by placing ban on social intercourse with the erring village in such matters as marriage, funeral rituals and ceremonies and other forms of socio economic relationships.

        At the apex of the administrative ladder of the communities in Ihiala L.G.A is the town organization, headed by a traditional ruler or Eze of the town. The Eze in council pilots the affairs of the town. In Ihiala town, for example, the Eze in council known as the Olụọha in council comprises the political representatives of the various quarters in the town, who are known as the Ogbuehi, the titled elders (Ndị Nze Na Ọzọ),  the ndị Ichịe as well as distinguished elders and others. The traditional ruler of the town, with his council, handles all matters affecting the town as a whole and can mete out punishment against offenders. The decisions of the council are generally enforced by various agencies including the age-grades, the Mmanwụ society, use of moral sanctions in the locality and the by-laws of the society.

3.  Economic Organization of the people of Ihiala L.G.A.

           The people of Ihiala L.G.A were known and are still acknowledged as serious farmers, especially the cultivation of yams, regarded as the king of all crops in Igboland. The people equally engage in cash crop production, typically palm produce (palm oil and kernels) both for local consumption and for sale to people and organizations outside the L.G.A.

       The people of the LGA were known for specializing in certain arts and crafts like mat making, basket making, pottery etc. The people of Uli town have specifically acquired fame for basket making and their central market called Ekeagbagba has become a centre for marketing these products all over Nigeria, especially in the northern parts of the country. The people also engage in manufacturing and industrial ventures. Typical examples are the Starch Mills and the Dike Multipurpose industrial centre at Uli; the universal and One Society Bread Industries at Ihiala and Uli respectively; the Spiritan farms (specializing in livestock and poultry production) at Okija; the Agro industrial centre at Isseke. Hotel business also flourishes at different localities in the LGA especially at Ihiala and Uli.

          Many youths from Ihiala LGA have taken to trading, both locally and in various big commercial cities in Nigeria, and even beyond in the Diaspora. They excel in both wholesale and retail trading.

         Generally speaking, the people Ihiala LGA, like other Igbo in general, have been habituated to labour from very early times. According  to Ọlauda Equiano, who is beleieved to have come from Isseke town in the LGA, every Igbo man “contributes something to the common stock, they are unacquianted with idleness and slaves from Eboe (Igbo land) preferred by West Indian planters to those of any other part of Guinea for their hardiness, intelligence, integrity and zeal.’’ These are really testified and unexaggerated attributes of the Igbo man.

4.  Socio Cultural Practices and view points of the people

      Like all Igbo people, the people of Ihiala LGA are ardently very religious in their orientation and outlook. The people, from their early beginning believed in the Almighty God called Chị Ukwu or Chukwu. In the traditional religious practices of the people of the area, Chukwu was worshipped and revered by all as the Supreme Being.The people, too, believed in the consuming cult of leser gods, deities and guardian spirits like Chi (Personal gods) and Ala (The earth goddess believed to control fertility in both man, animals and plants). Other gods worshipped by the people included Urasị, Ogwugwu, Atamiri, Ahọ, Ifejiọkụ, Ikenga, etc. For these gods, shrines were built and there sacrifices were made to appease them.

         The Igbo of Ihiala LGA had deep sense of reverence for the ancestors. Ancestor worship was therefore practiced in the area. The people seriously believed in the life after death. They also believed that their departed ancestors still took interest in and overseered the affairs of things in the land. Consequently, ancestral  shrine (Ndebunze) were set up. Here libations were poured and sacrifices made to the ancestors. Memorial festivals/feasts were also held every year in their honour to revere them.

       In the area too, certain animals were associated with the gods and so were held sacred and therefore defiled in one way or the other. These animals included the royal phython (eke), monkey and the alligator.

        The Ọfọ stick was a symbol of authority in the traditional religion and social life and practices of the people of Ihiala LGA.One  could acquire a personal Ọfọ. Ofọ could also be acquired when one had taken the highest title in the land or when he became the Okpara of his Umụnna or village. The Ofọ was used as an object or means of prayer to the gods. It was equally used for swearing-in serious cases and for invoking the sanctions of the gods.

         

         In the primordial Ihiala LGA communities, people engaged in recreational activities  and entertainments of one type or the other. These included intra and inter-village wrestling matches usually held in the village squares among the youths or between youths from different communities. Various  festivals like Iro Mụọ (which marked the end of farming season), Iriji (New yam festival), Obi Umụaka (festival for children under the age of twelve), Mgburi (a festival of thanksgiving, held once in a couple of year) were also held. During these festivals,  lots also held and lots of feasting, singing, dancing and merry-making featured everywhere. Like other Igbo people, the people of Ihiala LGA relished in title taking, especially the Ọzo title which conferred honour, respect, and dignity to its holders. Title in Igboland was acquired by payment of fees and performance of stipulated rites.Title was conferred on an individual in recognition of his achievements in the society. In addition, title holders also took such title names as Nnanyelugo, Ozuomee, Omemgbeoju, Ugonwanne, etc, which they used as a mark of distinction  and prestige.

       Holders of Ọzọ title (Ndị Nze), constituted a narrow aristocracy of intellect, wealth, social influence and political power. The acquisition of ọzọ title bestowed priviledges and imposed certain obligations on its recipients. In spite of the impact of western  modern and Christian religions influences, the Ọzọ institution continues to be resilient and is still used in defining a man’s status among the people.

      Next, it is pertinent to note here that the people of Ihiala LGA, like other Igbo neighbours elsewhere, were known to have a deep and abiding love for children, hence their apparent inclination to fertility cult practices and polygamy. The people traditionally believed that human being was supreme in creation. Igbo personal names like Mmaduka (the human being is supreme), and Ifeyinwa (there is nothing like a child), illustrates this point. Again, the pre industrial and primordial Igboland needed a large number of human beings for various socio economic activities, especially farming. Thus, an Igbo man’s family without a child, especially a male child to perpetuate the family lineage would irresistibly strive to redress the situation by all means.

        Above all, the Igbo of Ihiala LGA, like their other Igbo neighbours’ exhibit and manifest the ideology and philosophy of inter dependency in a bid to eschew extremism minimize crime and humanize relations. In Igbo cosmology, “nothing is absolute and everywhere, however apparently independent, depends upon somebody else.’’ To this, end, therefore, the people show concern and care to members of their extended families, especially the aged and the needy. This tendency also explains the general hospitality which characterizes Igbo village life.

5. The People of Ihiala LGA in Contemporary Times

          With the advent of colonial rule, western education, Christianity and the dawn of modern era, the people of Ihiala LGA, like their Igbo neighbours elsewhere, readily embraced a new way of life. The Igbo are, indeed, known to be very amenable to change and very culturally assimilative. Contact with western and other modern influences has largely revolutionalised the people’s moral code and their traditional social and moral values. The people readily embraced western education, science and technology and Christianity in compliance with contemporary direction of world history.

      

       With the dawn of modern era, various institutions which promote development were established in Ihiala LGA through government and private initiatives. These institutions include: primary and secondary schools; commercial schools; health centers and dispensaries; and financial institutions like banks and insurance companies. It is also noteworthy to state here that the Anambra state university is located in the area at Uli while the Madonna University, a Catholic Mission educational institution is located at Okija.

          In like manner, Christianity took root in the area and is seriously challenging traditional religion out of existence. Over 98% (percent) of the people are now Christians in the various Christian denominations that dot the area, principally in the Catholic, Anglican, and Pentecostal churches.

           Generally speaking, the people of the LGA, like other Igbo groups in Nigeria, are inclined to venture out of their locality in search of greener pastures because of some constraints. These include the high population density of the area as well as the poverty and scarcity of land in their habitat. Above all, the people are very enterprising and have a burning spirit of adventure. This is why they settle and do business in virtually all towns and cities across Nigeria and even beyond the shores of the country. Today, the people are found in all walks of life as traders, manufacturers, transporters, mechanics, educationists, missionaries etc. The people are really and naturally great adventurists and travelers with unfathomable potentialities to explore new grounds and make everywhere a home.

           6. Conclusion

        In conclusion, one would unequivocally say, without fear of contradiction, that the Igbo of Ihiala LGA are very dynamic and resourceful people. It is this dynamism and the rather economic sense of the people, coupled with their philosophy of interdependence and mutual cooperation, sometimes exhibited as duality or reciprocity and sometimes as ambivalence or complimentarily which has enabled them to survive as a people even in the midst of hard times and trying situations.