MY ROOT, MY IDENTITY

       

     Many of us are satisfied with just being told the name of your hometown in simple words. You are probably not aware of your grandfather's full name, the history/ origin of your hometown, or even its customs. 

   In this part of the world where we live, knowing one's origin cannot be overemphasized. Your history is YOU. It is your identity. It is what makes you an African.

  This article is a narration of the origin of my Paternal and Maternal, as well as the prevalent culture therein.

I am a native of Umuodu-Umuakpoke Village in Ugwulangwu Community, Ohaozara Local Government Area. My maternal home is located at Okposi Okwu in Okposi Community in the same Local Government Area both in Ebonyi state.

      THE ORIGIN OF THE UGWULANGWU COMMUNITY 

  This community has existed for over 100 years now. It originated from a hunter named Ezeoke-Chima who traveled from a far unknown distance, on a hunting expedition with his brother Ezza-Ezekuna. 

  When they got to a particular spot, they decided to part ways just like in the case of Abraham and his nephew Lot in the Bible. After the separation, Ezeoke-chima moved towards the South and got to a tree called Ngwu. This tree was at the foot of a mountain. Each day, after hunting on the mountain, he would come to rest and sleep under the ngwu tree by the foot of the mountain.

  Sometimes, he would roast some animals he caught under the tree for his meal, and also share with the other hunters.  

   After settling there for a while, he decided to dwell there permanently, thus, he built a house under the tree. He named the place Ugwulangwu. "Ugwu" -Mountain, on which he hunted each day. "Ngwu"-the tree which sheltered him after hunting each day.

  He married and began to raise kids, thereby birthing the big community you will find now. It is made up of several villages including; Amene, Amenu, Uhuotaru, Mgbom, Ufuezeraku, Ufuovoke, Umuakpoke, etc. 

     PREVALENT CUSTOMS IN UGWULANGWU

     A very notable culture still practiced in the Ugwulangwu community is the Aju cultural festival. It is a period of communion and communication with the people and their gods/ancestors. 

 It includes the "iri-ji" (new yam festival), "nkworegunwagbor", and "oye aju". It is always done in the "onwa aju" (the month of the Aju festival), which is usually between August and September.

 After the Iri-ji festival, the "nkworegunwagbor" comes on. It is otherwise translated in central Igbo as "nkwor"-(fourth market day), "umuagbogho"- (young women/ladies). Thus, a market day for Spinsters. It is celebrated once a year around late August and early September.

     The essence of this festival is for young maidens who have attained the age of marriage to come to the market square, in their best attire, and parade themselves for the young bachelors of the community. The bachelors are in turn, expected to use that opportunity to select a bride for themselves.

On that day, the married men are expected to perform a traditional rite called "Ikwu aya", translated in English as " to jump across market wares". The married men are expected to present some reasonable amount of money or buy some wares for their mothers-in-law. It is traditionally believed that they have used those gifts to jump across their mother-in-law's goods in the market square, thus, paving way for more good things for themselves.

Another very significant custom still practiced in the Ugwulangwu community today is the "Oye aju".  It is a large market day which happens only once a year, on the first Orie market day after the new-yam festival.

    One very outstanding and peculiar thing about this market day is that it only buys and sells in a particular spot/bush. It is not done in the usual marketplace.

  When the period of "oye aju" is fast approaching, the elders concerned organize youths to go and clear the grasses on that particular spot where it is done. Then, it will be demarcated into the different parts where various goods would be sold. 

   Several items are sold at a discount rate. But certain items are not permitted to be sold in the market on that day. Items like "akpu"- pounded cassava. In substitution, pounded yam is to be sold, because it complements the new yam festival.

  In the market venue, the oracle is situated at a spot, where its believers would sacrifice to it as well as receive blessings from it.

 But because this market specifically occurs due to tradition, some churches always ban their members from involving themselves in buying from or selling in the market. 

 People from various neighboring communities come to buy and sell in the market on that day.

  

 *              *               *              *              *               *             *

     My maternal home is situated in Okposi Okwu, Okposi community of Ohaozara Local Government Area.

  The origin of Okposi is tied to the Green snakes called " Akaa". These green snakes could be seen frequently as lizards are seen in South-Eastern Nigeria.

The "Akaa" is very symbolic to the Okposi people, a totem that symbolizes fertility or productivity. It was seen as a symbol of protection to the inhabitants of the village.

 It is believed the when the forefathers of the Okposi people were on a voyage, looking for a place to settle down / camp, the "eyaani" as the green snake is fondly referred to, went ahead of them, guiding and protecting them, just like the pillar of cloud and fire went before the Israelites in the Bible.

Finally, the "akaa" stopped at a place, which served as a signal to the voyagers that they should settle there. Hence, they settled there and formed a community, which they named Okposi.

Thus "akaa" (the green snake) is been looked upon as an embodiment of protection and direction.

     Dominant Culture/ Custom in Okposi Community.

     

One of the dominant cultures in the Okposi community is that killing the green snake is sacrilege.

      Due to the role played by the "akaa" in the origin of the community, they are never killed under any circumstances. It is respected as a God, and whoever kills this creature in the community commits an abomination equivalent to murder. 

It is believed that whoever kills this creature will never go scot-free, as its blood will be on the individual's head, and it will keep trailing him/her until he pays for it. Individuals who associated themselves with killing the green snake, have been said to have either been deprived of the fruit of the womb or met with death.

But funny enough, this dreadful snake is harmless in Okposi community, as it never bites anyone.

In cases where the killing of the snake is accidental, there is a sacrifice performed to appease the spirit of the dead snake. The sacrifice is referred to as "ina ugo". It involves buying a wrapper, mat, and coffin, wrapping the snake in the wrapper and mat. Then giving it a beneficial burial like that you would give a human being.

This custom is not outdated or banned since the inception of Christianity. It is still been kept in my maternal home. Nobody, not even the Christians ever come publicly to kill the "eya ani". It is sacred and respected. 

As noted by a Reverend Father in the community, "The Christians may not worship the snake, but what is the use of killing what you will not eat and will never harm you, and then suffer yourself in conducting a burial for it."

On this note, all desist from killing the snake publicly, but can only shoo it away with sprinkles of water mixed with bitter kola. And even if it is killed secretly by someone, it is believed that its revenge on the individual at a later time will be made public.

              CONCLUSION

      In this article, the origin and customs of the Ugwulangwu and Okposi People, in the South-eastern part of Nigeria, have been analyzed.

      But before you go on remarking and commenting on the custom of pampering these green snakes, by the Okposi people, as barbaric, uncivilized, agnostic, and maybe nasty, think about the unusualness in your own culture. 

The irony of this life is that we hold beliefs not because they are true, not because they are right, but because these beliefs are collectively shared by many. And because it has been passed down to us by our fathers. 

I am a Christian and I do not follow this belief. But this is my origin. It is my history. It is where I am coming from. It is my root.

Do you know your origin?

Are you cognizant of your history?

   Hit the comment button and give us a rundown of your history!

AUTHOR:

OGO GLADYS AMARACHI