A PHILOSOPHICAL INQUIRY INTO ARUA (A
STAFF OF ONYISHI) IN EHA-ALUMONA TOWN OF NSUKKA L.G.A, ENUGU STATE.
ABSTRACT
Symbolism is very common in every
religion. Sometimes it is this symbolism that gives a religion identity. Like
the Catholic Church, their Bishop is known with his crozier, mitre and other
things a bishop wears, you do not need to make further inquiry to know the
position or the status of the person when you see the person. It is on this
ground that I wish to go into the research on Aura which is a staff given to
Onyishi when it reaches the person as a symbol of authority in Eha-Alumona town
of Nsukka Local Government Area of Enugu State. The Arua is not a staff any one
can get or when one takes any title in the community one will get it, no, it is
only meant for one person in a village which is ordained by God as it is
popularly called in Eha-Alumona (Egba Maa buru celebration fixed by God). The Arua stands for something and that
is what I inquired for. I used majorly interview for there is no work written
on it as of now. This involved elderly men in some villages in Eha-Alumona. I
employed the help of three Respondents whose cooperation were instrumental in
the successful study of Arua. There submissions were synthesized and
hermeneutically analysed for better understanding. Continue Reading.................
ACKNOWLEDGEMENTS
God’s love and mercy upon me is
responsible for both my engagement in this research and the successful
completion of it. Therefore, I immensely thank the Almighty God for endowing me
with such favour and grace, and for sustaining me till the end of this study.
My unalloyed gratitude goes to my
parents, Onyish Cyril Eze and Clementine Eze. You have been very supportive,
understanding and caring especially within the period of this study. Your
efforts to see that I accomplish this study will not be forgotten in a hurry.
May God continually bless and keep you healthy and longer for me.
In a special way, I wish to sincerely
thank my Lecturer, Rev Fr. Dr Sylvanus Nnoruka, who challenged me to undergo
this study. I will ever remain indebted to you for the level of exposure I have
gained through your lectures and at the course of this study. Thanks and God
bless.
My acknowledgement also goes to the six
respondents whose cooperation and contribution made it possible for me to
accomplish this task. They include: Onyishi Theophilus Asogwa Okwe (Onyishi
Eziokwe Uwelu Village in Agbamere Eha-Alumona), Onyishi Cyril Eze (Onyishi
Ogbodu Orlu in Agbamere Eha-Alumona and Onyishi Odo Nwaomeje (Onyishi Ogwashi
Okwe in Agbamere Eha-Alumona). May God replenish the kindness you showed to me
in a hundredfold, Amen. I wish to acknowledge Very Rev. Fr. Dr. Greg. Amuluche
Nnamani, the Vicar General Catholic Diocese of Nsukka who gave me my primary
source.
Lastly, I wish to acknowledge my
siblings for their supports and encouragements throughout the period I was
carrying out the study. Some others who were instrumental to the success of
this study includes: Stanley Nnaemeka Ezema, Vitus Ifunanya Odo, Onah Anselm,
Attama David Ikechukwu, Omeje Kingsley Ebuka and others. I pray the good Lord
to visit you in your various points of need. Thanks and God bless.
TABLE OF CONTENTS
CHAPTER
ONE
CHAPTER
TWO
CHAPTER
THREE
CHAPTER ONE
1.0 INTRODUCTION
A study on the “Arua” in Eha-Alumona
Town is tasking, partly because many have not actually thought about it before
now, and also as a result of the notion that it is unchristian, and associated
with pagan practices. To this effect, this study aims at laying bare things
involved with Arua in Eha-Alumona town. This may help in knowing how to follow
it and how to eradicate some fetish believe people have about it. It therefore
becomes pertinent that we painstakingly carry out this study. This will warrant
that we historically evaluate Eha-Alumona town – the people inhabiting it and
certainly their activities with particular reference to Arua. This will be
possible with the help of some indigenous sons of this community who would be
interviewed on concerning Arua in Eha-Alumona town. Their submissions would be
analysed hermeneutically to ascertain the true meaning inherent in Arua.
You are encouraged to read on.
1.1 BACKGROUND OF STUDY
This research work is designed to study
a particular a type of staff called “Arua”. It is a known staff in Eha-Alumona
town of Nsukka L.G.A, Enugu State. Hence, things surrounding this staff within
the purview of Eha-Alumona town will be our major focus.
1.2 RESEARCH METHODOLOGY
An Idiothetic Approach was adopted in
this study, which allowed me to engage in a one on one interview with three
Respondents. These respondents are noble sons of the soil and respectable Ndishi
(Plural of Onyishi) in Eha-Alumona town. They include: Onyishi Theophilus
Asogwa Okwe (Onyishi Eziokwe Uwelu Village in Agbamere Eha-Alumona), Onyishi
Cyril Eze (Onyishi Ogbodu Orlu in Agbamere Eha-Alumona), and Onyishi Odo
Nwaomeje (Onyishi Ogwashi Okwe in Agbamere Eha-Alumona). They were interviewed
differently, and on different occasions. Nevertheless, their cooperation were
encouraging and remarkable.
1.3 DEFINITION OF TERM
ARUA.
Arua is a common staff in Eha-Alumona
likewise every other part in Nsukka senatorial zone, in Enugu state. It can
only be found in the houses of Ndisihi in Nsukka. It serves one major purpose
to keep the record of all those who have been Ndishi in a village. It is a
sacred object that is not allowed to be played with. It is always kept in a
safe place in the house of Onyishi (Ezogwa Onyisho or Obu {Obi} Onyishi).
CHAPTER TWO.
2.0 HISTORICAL AND GEOGRAPHICAL
BACKGROUND OF EHA-ALUMONA
It is pertinent at this point to engage
in a historical and geographical overview of the place of study. Here, the
geographical location will be disclosed, as well as the historical origin of
the town. To understand the town more, the prevalent occupations and religion
will be considered too.
2.1 GEOGRAPHICAL LOCATION
Eha-Alumona is located on the Eastern
part of Nsukka city, Eha-Alumona is bounded on the North by Orba, on the South
by Ede-Oballa and some part of Opi, on the East by some part of Opi and Mbu and
on the West by Nsukka, all in Enugu State.
Eha-Alumona, just like Nsukka, is a land
of hills and valleys, thus the “Ugwu” within the household names of lots of its
indigenes. The Ugwuezemkpume hillock with its stony valleys which
geographically separates Agbamere from Ukweje now Eha. There’s Eme stream by Agụ
Umabor. Eha-Alumona has Agụ and Ụlọ (Undeveloped and developed areas).
2.2 HISTORICAL ORIGIN.
There are two accounts of the historical
origin of Eha-Alumona. These accounts are instrumental in understanding the
origin of Eha-Alumona people.
Eha-Alumona, like any other town is
inhibited today by immigrants from various parts of Nigeria known and yet
unknown.
FIRST ACCOUNT
The first settlers in this town were the
people led by a great man known as NWUNYEANI, who now occupy a section of
Eha-Alumona called EBO. The places from where they immigrated are yet unknown.
As the first settlers in Eha-Alumona town, Ebo received other immigrants and
settled them in the town. The seniority of Ebo in this town is not disputed.
Infact, Ebo gave Eha-Alumona town seniority right over all the surrounding
towns and is still respected as oldest, particulary in the sharing of kolanut –
the sacred fruit of Igboland.
According to Ọrịị Nwaozioko, the eldest
man in Eha-Alumona (Onyeishi Mkpụnatọ), Ebo was an autonomous community, but
its depopulation through death made it part and parcel of Eha-Alumona town
today. However, Ebo still retains its autonomy up till date in Eha-Alumona. In
the gathering of the people of Eha-Alumona particularly elders, separate share
of kolanut is given to Ebo before the remaining is divided into three among
Eha, Agbamere and Umabor.
Some parts of Eha-Alumona, Eha, Agbamere
and Umabor trace their origin to Idah in today’s Benue State of Nigeria relying
on legends, Chief Anthony S. Ozioko in his paper entitled “Eha-Alumona Atta
Igala Kwu Ododo” says that a man called Eha-Alumona is the eldest son of Attah
of Idah, who suffered a millitry defeat at the hand of Nwunyeani of Ebo.
In one of their wars of expansion, under
their able military general Onoja Oboni, the Igalas waged war against Nwunyeani
of Ebo. Miraculously through the helps of a white woman wearing black cloths,
assumed to be a goddess, Nwunyeani defeated the Igala soldiers and took many of
them war prisoners. There was no real fighting because the goddess stole away
all the weapons of the Igala soldiers during their night slumber. Igala
soldiers had no option than to surrender to Nwunyeani and his soldiers.
In search of peace in order to regain
his soldiers and weapons, Attah the king of Igala sent his first son
“Eha-Alumona” to Nwunyeani with many tributes and presents. Nwunyeani received
Attah’s son warmly and organized a sumptuous party for Idah’s Prince.
Nwunyeani not only agreed to peace
movement of Attah, but, sent Attah’s son back to his father with many gifts in
return showing that love is reciprocal. Good leaders know that human
relationship is “dog’s game”: one falling down for other who fell for one.
Nwunyeani proved himself an intelligent leader through his attitudes towards
Attah of Idah he defeated in a war.
Such generous experiences Eha-Alumona
the son of Attah enjoyed impressed him so much that he requested to be allowed
to come back and settle in this town. Nwunyeani in his magnanimity readily
granted the request. This permission of Nwunyeani brought the Idah prince
“Eha-Alumona” to this town.
Eha-Alumona settled down acting as the
intermediary between his father and Nwunyeani. He later married and got three
children namely, Eha, Agbamere and Umabor in order of seniority. Eha-Alumona
was given the land around the famous hill in the centre of the town. The land
was later shared among the three sons of Eha-Alumona. This shows the blood
relationship between the people of Eha-Alumona sons and daughters of the same
parents. It is neither military gun, nor political diplomancy that united the
people of Eha-Alumona from the very beginning, but flesh and blood of one man
Eha-Alumona through the creative will of God.
SECOND ACCOUNT
The remaining sections of Eha-Alumona
town that is not Nwunyeani traced their origin to NSHI (NRI) in the present
Awka of Anambra State of Nigeria. These immigrants from Nshi came to
Eha-Alumona under the leadership of a brave man called “KATA KATA”, he was
latter renamed “EZEOKPAKA NWA EZENSHI” as Chief A. S. Ozioko said.
Tradition and legends have it that
Ezeokpaka was so brave and acrobatic that even his own Father (Eze Nshi) grew
afraid of him. This fear in Eze Nshi let to certain plans to get rid of
Ezeokpaka, Eze Nshi sent his son, Ezeokpaka to Agalaba Ojo to bring back the
Ihu Ama (Black Smith’s tools) of Eze Agalaba Ojo (whose modern site is yet
unknown) the place was a place no stranger goes and comes home alive. In
effect, Eze Nshi sent his troublesome son Ezeokpaka to die in Agalaba Ojo, but
providence did not support it. On his way to Agalaba Ojo, Ezeokpaka helped a
very old woman by carrying some of her firewood for her. When they reached the
old woman’s house, she questioned Ezeokpaka over his nationality and travel. He
narrated all about himself to this unknown woman, and told her of his mission
to Agalaba Ojo. The woman enlightened him on the dangers involved in his
mission to Agalaba Ojo, and instructed him on how to succeed in his venture.
The woman gave him two charms, ọfọ and ọjị, and told him that with these two
objects, nobody under the sun will be able to take away his life, still from
Chief A. S. Ozioko.
After all the instructions, preparations
and two gifts from the woman, Eze Okpaka left for Agalaba Ojo and succeeded in
bringing Ihu Ama of Eze Agalaba Ojo to his father Eze Nshi. One tradition said
that his father became more afraid of him and expelled him from Nshi according
to Duhu Asogwa. Another tradition said that Ezeokpaka on his safe arrival back
from Agalaba Ojo took revenge on his father by burning his father alive, which
merited Ezeokpaka’s expultion from Nshi town, as Chief A. S. Ozioko said. The
two traditions agree that Ezeokpata was expelled on his safe arrival back from
Agalaba Ojo and it was this expulsion that made him a wanderer and brought him
to the scene of Eha-Alumona town.
A wanderer is always a hunter, and
Ezeokpaka was living mainly on hunting. He lived in one of the forests in this
town hunting. One of the wives of Nwunyeani saw a smoke in the forest and in
her curiosity went to see who kindled the fire there. She saw Ezeokpaka and ran
away in fear, but he called her and served her some meat. The woman told her
husband, Nwunyeani about the hunter she saw and the hunter’s generous gift of
meat to her. Nwunyeani in his generousity, invited the hunter Ezeokpaka to his
place. Ezeokpaka was warmly received in Nwunyeani’s place. He narrated his
experiences with his father, Eze Nshi, to Nwunyeani and he had pity on him and
accommodated him in his place. The fugitive Ezeokpaka now settled down for a
normal life in the palace of a generous leader.
Ezeokpaka gave one of his young chicks
to the wife of Nwunyeani to keep for him on sharing basis. One bright afternoon,
while they were playing, a hawk dived down and carried one hen which Kata Kata
gave to the wife of Nwunyeani. Then Kata Kata got annoyed, he took his ọfọ of
Eze Nshi pointed at the hawk and said, “If it were the time I used to be Kata
Kata, this hawk would bring the hen back here dead or alive”. No sooner had he
finished uttering the words than the hawk and the hen were brought down to the
edge of the draft board. (Duhu Asogwa and Chief S. A. Ozioko said the same
thing here). Nwunyeani after seeing the magic powers of his visitor became
afraid of him and gave him a virgin forest land near the site of Amaezike in
Eha-Alumona for permanent habitation, according to Chief S. A. Ozioko. Arika
Duhu Asogwa said that the forest land given to him is the present site called
Amaechelu in Eha-Alumona which shares boundary with Amaezike village in
Eha-Alumona. The two traditions say that Ezeokpaka cleared the forest by simply
pointing his magical ọfọ to the tress. After clearing the whole forest, he went
back to Nwunyeani and begged him to give him one of his daughters as wife which
Nwunyeani accepted and gave him. He gave birth to three male children, they
are, Ukwueje now Eha, Agbamere and Umabor.
It is also noteworthy that some
Eha-Alumonites migrated into the place called Eha-Amufu today. Tradition and
research work say that Ụmụjiọfọ and Ihenyi sections of Eha-Amufu trace their
origin to Eha-Alumona town. This tradition is not found in Eha-Alumona alone,
but also exists in the Eha-Amufu legends according to S. U. Omeye.
2.3 THE LIFE OF EHA-ALUMONA PEOPLE.
Parentage and environment have much
influence on human character formation. People from the same stock and locality
act alike to some extent.
There are four major characteristics by
which Eha-Alumonites are known wherever they are. The four characteristics are:
Simplicity, Hospitality, Fraternity and Frankness. Any unadulterated
Eha-Alumonite has the above qualities. Let us discuss them. The economic life
of the people shall be discussed also.
SIMPLE LIFE
One lives a simple life when one is
contented with what one has. A man may be poor but satisfied with himself. He
neither jealousies the rich nor worries by his wretchedness.
As mentioned before, God blessed
Eha-Alumonites with natural resources. There are abundance of food to eat and
palm wine to drink. The forests and bushes had much wild animals for meat. All
these help to make Eha-Alumonites contended with all around them. Up till
1960s, feasting and party were the major concerns of Eha-Alumonites. To buttress
this, there is an organization in Eha-Alumona whose maiden name is “Akpata enye
ọnụ society” that means that a person acquires wealth just to feed himself. The
name has been changed to “Ọganiru F. M. C. S” as a result of development.
Simplicity has its merits and demerits. A simple man is not proud of
handsomeness. He is always disposed for dialogue and ready to co-operate in
just causes. In the other hand, some of the demerits are that a simple man will
not make extra effort to go beyond the situation one is. Let Eha-Alumonites be
proud of their inborn simplicity.
HOSPITALITY
He is not an Eha-Alumonite, whoever
lacks hospitality.
Hospitality is in the blood and marrow
of a true son or daughter of Eha-Alumona town. The founder of this
town-Nwunyeani was a born hospitable man, according to the accounts of his life
discussed above. The town’s great-forefather, Eha-Alumona Atta, was not lacking
in this virtue. Even Ezeokpaka proved hospitable while still a wanderer in the
forest by receiving the wife of Nwunyeani and offering her meat. Strangers feel
embarrassed by the traditional prolonged pleadings of Eha-Alumonites with
others to share their meal. It is offensive to refuse shaing meal with any
unadulterated Eha-Alumonite. They prepare meals not just for themselves but
even for the uninvited stranger, whose visit is yet uncertain.
Eha-Alumonites starve themselves to feed
a stranger who never gave notice of his/her visit. A kolanut, or snuf, is
offered to a visitor first of all to show that he/she is welcomed. If there is
no kolanut, snuf or palm wine to offer a visitor, the host must express deep
regret for lacking those things.
A visitor must sleep in the best room,
with the best bed in the house-even at the loss of the inhabitants’
convenience. If there is hospitality on earth, it exists in Eha-Alumona town.
FRATENITY
This is an Anglicized Latin word,
meaning brotherhood. It conveys the joy that exists between blood relations.
There is a popular adage in Eha-Alumona “ONYE AYALE NWANNE NYE” (Let no one
abandon one’s relation). One lacks words to convey the sincere love that exists
between close related Eha-Alumonites at home and all the Eha-Alumonites outside
the town. All Eha-Alumonites are brothers and sisters regardless of their
section of origin outside Eha-Alumona town. They share their joys and sorrows
together. Up till 1960s, lands and economic trees were not shared in
Eha-Alumona town. The eldest man of each extended family was the custodian, who
gave out to members of that family portions to cultivate their yearly crops and
places to build their houses. The fruit of the economic trees like palm nuts,
ogbono and host of others are shared to wives of the members of each family. It
is not disputable that fraternity is expressed in mutual sharing. It may not be
exaggeration to say that unadulterated Eha-Alumonites shared everything
together except their wives. Infact even wives are the exempted only on beds –
because relations share the marriage expenditures and later welfare of their
wives. This is the reason why a wise house-wife in Eha-Alumona must respect her
husband’s relations, male and female (ụmụdị).
Fraternity here is also expressed in
respect for older relations, and love for the younger ones. If a man kills a
hen, goat or any animal, privately in his house he does not eat the heart (Akụ ọkụkọ/Akụ
obi ewu), it belongs to the oldest man of the extended family (Nwaọkpara/Onyishi).
There are many other things reserved for the eldest in this way. It is also
traditional for the members of extended family to gather for discussions about
the welfare of their younger and older ones. All these show deep fraternity.
FRANKNESS
Any unadulterated Eha-Alumonites will
tell you what he thinks of you to your face. He does not hide his feelings from
others. Duplicity is not the life of Eha-Alumonites. If he/she agrees with you
for a purpose, be assured of his/her support, his/her yes is yes and no is no.
one need not over-labour this issue since people who had got any business to do
with Eha-Alumonites will judge for themselves.
There is a word repeated many times in
discussing the life of Eha-Alumonites, and that is UNADULTERATED, it is an
important word in our present discussion because many Eha-Alumonites could be
termed “adulterated Eha-Alumonites”. A man adulterated when he is no longer
representing forefathers in speech and action. The saying that by “their fruits,
you know them” is correct, but we must remember that there can be rotten fruits
of the same tree. There is always accident in human life. Interaction with
people of other cultures and parentage has adulterated many people not only
some Eha-Alumonites. Accidents notwithstanding, a mature and unbiased observer
will discover that true picture of Eha-Alumonites is represented in these
pages.
2.4 THE ECONOMIC LIFE OF
EHA-ALUMONITES. (OCCUPATIONS)
This history will be greatly defective
if nothing is said about the economic life of Eha-Alumona people. We shall
discuss this briefly. The Eha-Alumonites have four major means of economic
livelihood; namely Farming, Crafts, Trading and Civil Services. There are many
other minor means of economic livelihood.
The most ancient and still major
occupation of Eha-Alumonites is farming. The majority of the people are famers
even today. The reason is obvious: the lands are fertile and each family has
more than enough farm land. Even those who have less lands for farming will not
spend any money in getting farmland. The spirit of sharing extends beyond
family walls. Civil servants, yet to be discussed, are farmers too. This shows
that farming is really the main stream of their economy.
Some Eha-Alumonites, in modern time,
learn crafts like mason, cabinet, tailoring, carving and many other things one
can do. People in these professions combine their crafts with farming as their
occupations. Younger Eha-Alumonites, including school dropouts, have learnt and
adopted trading as their occupation from the neighbouring towns like; Orba,
Imilike, Ovoko and Obollo. Trading proved lucrative and attracted them. Certain
educated Eha-Alumonites are in civil service in various offices of Nigerian
government. The above are the sources of this town’s economy.
2.5 RELIGION
Eha-Alumona town is dominantly a
Christian community, comprised mainly of Catholics, and few Anglicans and other
Pentecostal Churches scatted within the town. However, there are still a
reasonable number of adherents of Traditional Religious belief who are the
major partakers in the activities of “Ọmabe” masquerade.
CHAPTER THREE
3.1. THE STAFF ARUA
Arua is the principal ancestral staff.
It is named after ancestor of a village. For example, the Arua of Ogbodu Orlu,
my village is named after my village name. The Arua is now called Arua Ogbodu. It is the principal
identity of a village (as no two villages share the same Arua, no matter their
closeness). Many villages in my Eha-Alumona claim to be close relations to the
extent that it is the duty of some of these villages to collect Arua from the
dead Onyishi and hand it over to the new Onyishi. Umuelechi Orlu and Ogbodu
Orlu, Umuowuga and Umuegbe and so many other villages do that. When Onyishi of
Ogbodu dies, it is the duty of Onyishi of Umuelechi to collect the Arua from
the dead one and hand it over to the new one so also with Umuelechi if their
Onyishi dies but they do not share the same Arua.
Arua is made of the taproot of Bitter
Kola (Igogoro in central Igbo but Ugogoro in my dialect) tree. Even the ones that
are moulded by blacksmiths, have a space for the attachment of Bitter Kola’s
root (Ega Ugogoro). This is the reason why Onyishi Arua does not freely use
ugogoro as chewing stick. It is also a general knowledge in Eha-Alumona that
ugogoro is not easily eaten by termite and other insects, for this reason, it
is used for Arua, because Arua will last for ages. The strongest part of it is
used and that is the taproot. Other items, including oil, clothe (ekpoto), big
rings (echi), etc are used (in addition to Ega Ugogoro) to construct Arua.
3.2. THINGS IN THE ARUA
CLOTH (EKPOTO)
Ekpoto is a strong traditional cloth in
Eha-Alumona. It is very strong that when it is washed, it takes some days to
dry. It is not normally washed during rainy season. It is believed that water
do not penetrate it easily. For these reasons, it is used in the construction
of Arua in order to protect the rings that is normally put in the head of Arua.
These rings are what very important in Arua.
OIL
Fresh palm oil is being used to pour on
the head of the Arua before covering it with the cloth (ekpoto). This is done
for two reasons according to my father who is the Onyishi of my village Ogbodu
Orlu. He said that there may be other reasons but he knows only two.
1. Oil
is used to preserve those rings if they are iron so that they will not rust.
From time to time, the living Onyishi during any celebration, pours oil on the
head of the Arua to make sure that those rings inside do not rust. Palm wine is
poured on the tail of the Arua not the head for if it is poured on the head, it
will make the Arua to rust which will have side effect to the Onyishi and the
village in general.
2. The
second reason is that, oil smoothens the way of the pass Ndishi (Plural of
Onyishi) to joining the cult of Ancestors. Oil makes things to be smooth and
that is how it will smooth the road for the pass elders and if they pass
smoothly, they will in turn, make your own (new Onyishi) tenure smooth for you.
If you refuse to pour the oil from time to time, it is believed that you will
suffer series of abominable sicknesses and at last die a shameful death.
THE RINGS (ECHI OR AKAA)
Westerners always believe that there is no
philosophy in Africa for they lacked documentation but they were judging
Africans based on their own knowledge of documentation and not the general idea
of documentation for there can be other ways of documentation which they did
not recognize. In Arua is a perfect documentation of the number of Ndishi
(plural of Onyishi) that have existed in a particular village since the
inception of the village. This documentation is achieved through the rings
(echi or akaa) that are put in the head of the Arua at the death of any
Onyishi. The number of the rings in a particular Arua shows the number of
Ndishi that have existed in the village.
3.3. HOW ARUA IS BEING TRANSFERRED
Upon the death of Onyishi, the successor
(through his most senior wife -Obunoko) receives the Arua from the family of
the past Onyishi. But before the reception, the village elders assemble to
"check" the head of the Arua. They count the number of the 'royal
beads' (Aka) on its head. The new Onyishi adds his own bead and the Arua is
covered. It is not opened again until the Onyishi dies. So once the head of the
Village Arua is unveiled, one can know the number of people that have ascended
the throne by counting the Aka on its head.
In some villages like mine, the Arua is
being collected from the dead Onyishi by neighbouring village Onyishi or
someone he sends. Onyishi Umuelechi collects the Arua of Ogbodu and vice versa.
In some places, the Arua is taken to the house of the new Onyishi by those that
collected it from the dead Onyishi and in some places, the oldest wife (if he
has more than one) will collect it in the house of the dead Onyishi. Generally,
it must be collected by the wife of the new Onyishi. In a place where the wife
of the Onyishi is dead, one of his brothers’ wives (the eldest among them)
collects it for him. When she collects it, whether in the house of the dead or
the new Onyishi, she does not look back till she keeps it where they prepared
for it to stay for 21 days of watch.
After the collection of Arua, it is
being watched for 21 days (izu asaa) by the woman that collected it. The woman
will constantly light uriri (a thing brought out from the back of palm frond
and mixed it with oil. It is normally shaped in a candle shape though not as
long as candle). She does not allow the fire to go off, she changes it from
time to time as they burn out. These days, they are now using kerosene lamp in
place of uriri (no type of torch is allowed). All that she needs will be brought
to her there. People do not visit her during the period, even if she is
visited, other persons in the house will attend to the visitor and not her. Any
married woman from the village with the permission of the new Onyishi goes in
there to replace her whenever she wants to come out for anything (bathing or
going to ease herself). During this period, wives of the extended family are
always around to help in any form.
3.4. THE PROCESS OF RECEPTION OF
THE ARUA
Many things are required from both
families, the one receiving and the one given out. The one receiving will buy,
one cock and one hen, four tubers of yam representing the four market days in
Igbo land (sizeable ones), one gallon of palm wine, four kola nuts representing
the four market days and another that will be according to the number of tribes
that make up the village. If visitors are the one to receive the Arua from the
dead Onyishi, one will be added. After the whole ritual, each tribe goes with a
kola nut and if there are visitors that did the reception and handover, they
also go with a kola nut to show that they did the job.
A night before the burial of the dead
Onyishi is the day of reception of Arua. The dead Onyishi will be brought out
and he will be seated in his chair. They will unveil the Arua as I have
explained above. They will bring those items required and the new Onyishi will
start the ritual. He will first of all from the four kola nut collect one and
say some prayers or incantations majorly centring on his innocence about the
death of the dead Onyishi and for his own life. After that, he will give the
kola to the tribe that their Onyishi is the youngest in the village to split
and after that, he will be give two pieces, one for himself and the other for
the dead Onyishi. After eating his own, he will chew half of the dead Onyishi
own and spat it on his chest, he will keep the half on the chest of the dead
Onyishi. The Onyishi that is the youngest among the tribes in the village
serves as the servant there. He will give him a cup of palm wine and he will
repeat the prayers again (this time, he will extend the prayer. He will pray
for the good of the dead Onyishi family and the village). He will drink the
wine, another cup of wine will be given him and he will spat any quantity he
can on the chest of the dead Onyishi and drink the rest. He will be given a
small piece of yam, he will repeat the pray and in extension, prays for his own
family and for a good harvest. He will ask the dead Onyishi to intercede on
their behalf when he joins the cult of the Ancestors. He will place the yam on
the chest of the dead Onyishi (raw yam). The cock will be given him by the
servant. He will repeat the pray again and in extension, he will pray for the
men both young and old. He will kill the cock and pour the blood all over the
dead Onyishi. She will repeat the same with the hen and pray for the women both
married and unmarried, young and old. After this, he will give the Arua to the
dead Onyishi and ask those in charge of collecting it from the dead Onyishi that
he is through and they should collect the Arua from the dead Onyishi and give
it to the Obunoko (his wife or as explained above) or take it to his house that
they are ready to receive it as the case may be. If the wife is there to
receive it, she will be guarded by the men of the tribe of the new Onyishi to
avoid enemies attacking her on the way. They will make sure that she takes it
home safely. It is always a thing of joy to the new Onyishi and his tribe and a
thing of lost to the dead Onyishi and his tribe. The new tribe welcomes it with
drinks and food. They stay in the house of the new Onyishi till the next
morning.
3.5. IS ARUA WORSHIPPED?
Yes! Arua is worshipped as often as
possible, and especially on Eka-Al' and Ewushi days. The worship accorded Arua
is a very robust one. It is this worship that is creating misunderstanding. Of
course everyone understands the beautiful, historical and cultural riches and
aids flowing down from Arua. But worshipping it adversely affects the creeds of
those who differ from our ancestors in religion.
Our ancestors linked everything in our
land to religion (paganism). Political, social, cultural, commercial and
diplomatic lives were controlled by religion. They therefore deified all
things, including Arua, and worshipped them. That worship of Arua is our
present communal challenge a threat to our grassroots’ unity.
EKEALU IN EHA-ALUMONA.
This is the most important feast in
Eha-Alumona town. Its celebration marks the end of the year for Eha-Alumonites
and presents lessons for the youths. Literally, it means “Eha-Alumona
Boundaries” – ekarala Eha-Alumona – because it is during this feast that the
eldest man of each family takes the younger ones round to show them boundaries
of their lands. There is no other way to know family lands and their
boundaries, particularly now people are born and brought up in the cities,
except in this way.
It is a feast of reunion, not only of
those alive but even the living and the dead. Sons living outside the town are
expected to return. Daughters married away visit their original homes with
fowls, yams and wine and even cooked food. They all gather in the eldest son’s
house for a two day fraternal sharing-Eke and orie. (Eke Ekealu). Eke day is
the day of great feasting and slaughtering of fowls and at times goats. The
eating of the slaughtered animals takes place on orie (Orie Ekealu) day (Orie
Market day). It is pertinent to say that those fowls are slaughtered on the
shrine where all the dead ancestors are represented with a piece of stick
planted on the shrine, it is called “ỊGỌNNA” (Ancestor worship). One may interpret it as a homage of
children to their ancestors to effect reunion. Tenants at lands pay their
tributes to the eldest son of the family at this festival period. The
significance of Ekealu for Eha-Alumona
cannot be exhausted. In the house of Onyishi of a village, the Arua is brought
out and some parts of everything brought by people in attendance will be poured
or kept on the Arua as a way of worshiping it.
3.6. IMPLICATION OF HAVING A HAND
IN THE DEATH OF THE DEAD ONYISHI BY THE NEW ONE
There are many implications of the new
Onyishi having hand in the death of his predecessor. Sometimes the Arua strikes
him down during the Ina Arua. Sometimes the dead Onyishi’s spirit strikes him
down during the spatting of kola nut on the chest of the dead Onyishi.
Sometimes the wife who received the Arua will be struck dead or mad when
carrying the Arua. In some cases, the family of the new Onyishi will suffer one
evil thing or the other.
There can be remedy to the problem if
the new Onyishi confesses and perform the rituals required for cleansing. He
will be paraded in the whole community naked tired with omu nkwu (new palm
leaf). After that, he will be received again into the community and those evils
are believed to stop.
It is because of that striking on the
way that men do follow the wife of the new Onyishi when she is carrying the
Arua for sometimes, evil men or women do attack them on the way and claim that
Arua has done that.
3.7. APPROACHES OF CHRISTIANS TO
"ARUA" THESE DAYS
In the earlier years, Christians that
become Onyishi do receive Arua but not with all those rituals. They simply say
those prayers involved and collect the Arua. They normally build boxes for the
Arua and lock them there, it will be there till their death and it will be brought
out to the villagers. These days, they do not accept it again and the Catholic
Bishop of Nsukka Diocese Most Rev. Prof. Godfrey Igwebuike Onah is solidly
behind every christain who refuses to collect Arua. He has mandated every
Christian who eventually becomes the Onyishi not to collect the Arua if the
person wants to remain under his folk.
Some have given reasons for the
rejection of Arua and some of the reasons are:
It's a stale news that in most villages
people reject "ina arua" (collection of Arua). It has generated tones
of conflict in most villages to a magnitude that some villages I know have
burnt the much revered cultural artefact "arua". It becomes necessary
to inquire reasons behind such imbroglio. Why Christians reject
"Arua"
It’s inherent in man to preserve culture
bequeathed to him. No sane man does otherwise.
But circumstances and events where culture contradicts the societal
peace and co-existence, right of believe / free exercise of religion then the
concept of inculturation model which entails balancing of conflicting cultural
clash points is activated .This checks and balances takes form of reforms,
assimilation, separation, integration or
total abolishment ( as seen in twin killing). There are more to "Ina Arua"
that have compelled these adult male Christian "Ndishi" to reject it.
The ritual ceremony of handing it over, the routine ritual of "Igo
Arua" all constitute act of Idolatry in Christendom which conflicts with
individual right to believe in one God. Cases and histories are abound where
some family make incantation and pronouncement on "Arua' to keep it in
perpetuity. If any other family of another extraction receives it, he dies
shortly in office of Onyishi. Tell me if you will encourage your father or
relative to receive it if you are privy of fact that predecessors of your
family extraction die within one month of receiving it. Discretion remains
better part of valour!
We need to reform that aspects of
culture that conflicts individual way of believe/worship. Besides those who
reject it has not precluded others who wish to receive it but simply
see the content and process not edifying
/ conform to their believe. Until we have a common ground their choice should
be respected and not seen as adulteration or dissention. This was just as
Onyishi Theophilus Asogwa Okwe narrated.
CONCLUSION
The concept of Arua is never an evil, it
is a thing that should be appreciated by any reasonable person but the way it
is treated is where there is trouble. If the Arua can be kept for the sack of
keeping record of the Ndishi that have existed in a village, credit should be
given to those who initiated the idea. We have to apply inculturation on the
issue of Arua to see if we can remove those fetish activities surrounding it
and uphold the recording involved in it. We should remove every act of
worshiping Arua and every sacrifice to it and use it solely for the recording
of the number of Ndishi that have existed in a village.
BIBLIOGRAPHY
Interview Report from the interview with
Duhu Asogwa by Late Rev. Fr. Godwin Nnamani Cssp.
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Interview Report from the interview with
Onyishi Cyril Eze on April 27, 2019.
Interview
Report from the interview with Onyishi Odo Nwaomeje on April 27, 2019.
Interview Report
from the interview with Onyishi Theophilus Asogwa Okwe on May
1,
2018.
Nnamani
G. A (Rev. Fr.). The History of the
Catholic Church in Eha-Alumona. 2010.
Nnamani G. Cssp (Late Rev. Fr.), “The History of Eha-Alumona Town. 1988.
Okarakwu Members, “Essays on Social, Political, Economical, Geographical and Religious
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S. U, “A Precolonial History of
Eha-Alumona”. (Unpublished Thesis: University of Nigeria Nsukka) 1977.
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A. S, “Eha-Alumona Attah Igala Kwu Ododo”. (A Paper Pretention to
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D. C. “This is Nsukka”. Nigeria
National Press Ltd. Apapa, 1964.
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