The House of Obong Eyo Honesty IX, Duke Town, Calabar

  I had no idea the Ife exhibition had moved to the National Museum in Lagos.  Great publicity Lagos State!


Meanwhile, he showed us some fascinating pictures of

The Soapstone sculptures of Esie

Nigeria's oldest museum is at Esie in

The tradition of afternoon sleep on the desks

 

Disciples early grades of primary school number 1 in Goksine (Shaanxi province in western China) live in nearby Xi’an. The school building is too small to make a rest room there, and most of the students live too far away to go home for lunch, so they are forced to spend the midday sleep directly on the desk.
This tradition is known as wujiao and familiar students of all schools in Mainland China and Taiwan – a half-hour sleep after lunch. While such habits may seem strange to Europeans, teachers insist that children are very happy with their “sleeping” situation

Wisconsin

by  Cindi K Zenz

This article is about the U.S. state of

The attractions for Ghanaian universities

The Chairman, Committee of Pro-Chancellors of Nigerian Universities, Dr Wale Babalakin recently disclosed that no fewer than 75,000 Nigerian students are currently studying in three Ghanaian universities incurring a total of N160billion expenditure annually.
In this report, The Nation Online reports on why Nigerian students are trooping to Ghana for university education.
LACK OF ADMISSION OPPORTUNITIES IN NIGERIA
With the large number of qualified students who are unable to get university admission in Nigeria, Ghanaian universities and others in neighbouring West African region have become major attractions. According to a Nigerian student studying in a Ghanaian university, “it not that Nigerians prefer Ghanaian universities… it’s just that to gain admission into Ghanaian universities is relatively easier than our universities in Nigeria. Trying to get admission in Nigeria is like gambling which is not the case in Ghana. If you are qualified and you can pay for it you will get admission”.
In acknowledgement of the increasing number of Nigerians seeking admission in Ghana, President Goodluck Jonathan during a visit to the country said “despite the number of federal, states’ and private universities in Nigeria, yet we do not have enough. So if Ghana can provide solid education for our people and other African countries they should do it.”
UNINTERRUPTED ACADEMIC CALENDAR
Regular disruption of academic calendar due to frequent strikes by both academic and non-academic staff of Nigerian Universities has necessitated students spending more years than expected for various courses. In Ghana, it is reported that there is hardly cases of strikes in Universities making it possible for students to graduate on schedule. The academic session is said to be stable and predictable.
BETTER PERCEPTION OF GHANA’S EDUCATION SYSTEM
Despite having more universities with acclaimed academicians and professionals home and in abroad, the Ghanaian educational system is still perceived to be better than that of Nigeria globally. The rising image of Ghana as a stable democracy has obviously rubbed off on the rating of its educational institutions whose certificates are said to be well respected in globally. For some Nigeria, studying in Ghana is like studying abroad and getting an international certificate which can enhance their chances in for post graduate studies and job search.
Nigerian students interviewed were divided on the question of the standard offered by Ghanaian universities compared with that of Nigeria. Some said the standard is the same while others noted the Ghanaian lecturers are more thorough in their teaching and the curriculum is more diverse.
COST IS NOT A FACTOR
Except for a few top range private universities in Nigeria, it is comparatively more expensive to study in Ghana. The average tuition fee for private universities in Ghana attended by majority of the Nigerian students in the country is put at about $2500, while international students pay much higher in public universities. Many parents are ready to pay the high cost as long as their children can get the admission and quality education.

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AGULERI

AGULERI

WHERE IS AGULERI?

Aguleri is a medium sized town in the southeastern quadrant of the Federal Republic of Nigeria, which is a country on the west coast of Africa. Aguleri is the largest town in Anambra North local government area of Anambra State in Nigeria. The red stars in the following maps mark the location of Aguleri in the world, in Nigeria and in southeastern Nigeria. Census figures (which are not very reliable) put the population of Aguleri at close to 300,000 people. Aguleri has a land mass of about 380 square kilometers.

ORIGIN OF AGULERI

The people of Aguleri belong to the Igbo ethnic group in Nigeria.

Aguleri was founded on the banks of the Anambra River, which is a tributary of the great River Niger. History traces the origin of the Igbo ethnic group to Eri who was said to have descended from one of the tribes of Israel.

The inability of the ancestors of most African ethnic groups to hand down written history over the centuries has left a void that makes it difficult to authenticate exact origins of each group.

It is hoped that future advances in DNA technology would clarify the uncertainties in African ethnic origins. What we currently have to go by are oral history, traditions and folklore to help us piece together our origins.

However there is a general consensus among the Igbo people that Eri is their progenitor and that he had settled at Aguleri along the banks of the Anambra River. Of the many children of Eri, his first son, Agulu inherited his father's homestead and his descendants became known as the people of Aguleri meaning Agulu-nwa-Eri (Agulu-son-of-Eri).

Other descendants of Eri migrated away from Aguleri and settled in Nri, Umuleri, Nneyi, Nsugbe, Amanuke, Nteje, Igbariam, Ogurugu and many other towns.

AGULERI VALUE SYSTEM

The customs, traditions and values handed down by the founding fathers of Aguleri have been inculcated in successive generations of Agulerians.

First the Agulerian has a high sense of self worth. Without being arrogant the Agulerian believes he or she has a purpose in life and will work to achieve it through diligent labor. This quality of the Agulerian can be termed nobility of spirit that also respects the right of others to strive and compete fairly. The Agulerian abhors any act that will bring shame to the family and takes seriously the duty of upholding personal and family honor.

Second the Agulerian has generosity taught to him or her from the cradle. The Agulerian will share whatever little he or she has with whoever is in need. Any person walking into an Aguleri family or group at table is automatically invited to join in the meal. There is a saying in Aguleri that "no one owns food except God".

Third the Agulerian has a deep-seated respect for elders and treats older people with deference. The age grade system has established a strict pecking order, which recognizes wisdom that comes with age as an asset that society must cherish and exploit in order to make social progress. It falls on the oldest male person in any gathering of Agulerians to lead ceremonies like the breaking of the colanut, or pouring of libation. In Aguleri it is an abomination for a wealthy person to take the revered "Ogbuevi" title before his older siblings. This title is taken strictly in descending order of age of members of the extended family.

Fourth, Agulerians mark entry into and exit from life with celebration. Even as an Agulerian mourns the passing of a close relative there is simultaneous celebration with joy of what the departed person has contributed to society no matter how seemingly insignificant those contributions might have been. In Aguleri every life is respected and honored.

Fifth, the Agulerian is very appreciative of favors received, and endeavors to return favors (sometimes extravagantly). Nobility of spirit comes into play in the exchange of favors.

The Agulerian is the quintessential Igbo person.

PRESENT DAY AGULERI

Like most rural communities in Africa, most people of Aguleri used to live off the land through subsistence farming, fishing and hunting. With the coming of the Europeans to Aguleri in the nineteenth century, they brought western education and technology, which transformed the quality of life of the people.

As new generations of the people of Aguleri became educated, they moved to the cities in search of work, because they were no longer able to make a living from the land. The economics of subsistence agriculture makes farming or fishing an unattractive career for the present generation.

The solution is to arm them with appropriate education to enable them become competitive players in the global workplace of today. The minimum education that is needed to lay a foundation for the young people to begin to reach their potential, is a secondary school education that is structured to lead them to future vocational training or tertiary education.

AFNA is striving to help the Aguleri child become a future productive member of society who can operate at the highest level that can be attained by his or her intellect and effort. AFNA is helping to make Aguleri contribute to making the world a better place
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Arondizuogu

Arondizuogu is a town inhabited by the Igbo subgroup, the Aro people in the Imo State of Nigeria.

Geographical Location

Arondizuogu is a group of sprawling communities with the largest area located in the land obtained from Umualaoma town (formerly Isiokpu). Some believe that this land was obtained by begging, trickery, guerrilla warfare and open massacre of people from Umualaoma. However, this is a matter of perspective.
Arondizuogu is in Imo State of Nigeria. Most of the wars were stopped by one powerful charismatic Patriach of the host community (Isokpu) by the name Ezerioha Udensi of Obiokwara, Obinihu, Umualaoma(Isuokpu). Ezerioha has susequently organised peaceful allocation or donation of land by different villages and towns close to Arondizuogu after cleverly discovering that Arondizuogu people cannot go back to Aro Chukwu.

Arondizuogu communities are spread out into three local government areas: Ideato North, Okigwe and Onuimo according to the various indegenous villages were the lands were obtained through the same means.

History

Arondizuogu was founded by the use of force by Mazi Izuogu Mgbokpo and Chief Iheme in the mid-18th century. Izuogu Mgbokpo was a charismatic slave merchant who came from Arochukwu and used to pass through Umualaoma(Isokpu) on his way to Awka in search of slaves. He was usually haboured by a friend from Umualaoma where he slept, and later with his soldiers when going in search of slaves and with his goods (slaves) when coming back en route Calabar. Iheme, himself, was his Chief Servant and he came from Isi-Akpu Nise, in Awka. Both the master and the chief servant decided to kill their host and his relations, take and settle in the land when they noticed that the British colonial masters had settled at Okigwe to block their route to make the abolition of slave trade in the hintherland more effective.Iheme and his master Izuogu used all the arsenals at their disposal including the slaves, juju, guns and the equipments for securing slaves which they got from the European slave marchants to kill, main, massacre, deciminate and exterminate en masse their unsuspecting host communities at night or markets and occupy their land. So many villages in Arondizuaogu are bearing the original name of the Umualaoma (formerly called Isuokpu) village and other villages from other towns that they exterminated to occupy the land. Most of the people of the present day Arondizuogu are descendants of people who faced different types of challenges and persecution that they ran from towns and villages in the present day Anambara, Abia, Imo and Enugu States. With time, Izuogu and his people (Ndizuogu) united with Iheme and his people (Ndiheme)to form the Aro kingdom of Arondizuogu which eventually became one of the largest states in the Aro Confederacy. Commonly, Arondizuogu people refer to themselves as "Izuogu na Iheme".

Early in the 19th century, Mazi Okoli Idozuka was an immigrant from Isi-Akpu Nise to Arondizuogu. As a great slave warrior, he expanded Arondizuogu's boundaries by recklessly killing women and children and other people at night and market days and was known as the chief of staff. He later changed his name to Okoro Idozuka, an Aro equivalent of his former name. He was a wealthy ruthless and almost conscienceless slave trader like Izuogu Mgbokpo but was also a great leader. Nwankwo Okoro was the first son of Okoro Idozuka. At the age of 21 he joined his father in the slave trade. He killed anybody who dared to challenge him or who he wanted his wealth or he simply wanted to humiliate. He once said "I must visit any town that crosses my way and nothing will prevent me from attacking them with my great troops".*[1] By collecting slaves and war-captives he was able to build a very large family. When the British came, they made him a Warrant Chief because they believed he could subdue any body and collect the tax they desperately needed for they them. Until this day, Arondizuogu is the biggest former Aro colony and a land of immigrants settling mainly on the rich land owned by Umualaoma, Uzii, Akokwa, Ibura, Umunze, Umuduru Egbeaguru, Umueshi, Agbobu, Umuobom, Okigwe and a host of other towns.This expansionist warriors were stopped and allowed the land already obtained by Ezerioha Udensi, the father of Ezeagwula Ezerioha of Obiokwara Umualaoma (Isuokpu). Ezerioha Udensi later donated some well defined portion of land to the late Chief Obioha Okereke Etobi under a frienship agreement of perpetual peaceful coexistence devoid of war and rancour. The different villages of the people of Arondizuogu used to pay homage to Umualaoma people at Obi Ezerioha, Obiokwara in Obinihu village (Agbualla) for the good gesture of peaceful allocation of some peace of land by late Chief Ezerioha Udensi and his brothers. In every Ikeji festival, late Chief Ezerioha Udensi, his people and later Ezeagwula Ezerioha and their descendants were and are specially honoured by Ndi Arondizuogu, sigifying that the land where Ikeji festival is held belongs to Isuokpu (Umualaoma) and also that acquisition of land from the host communities were not always by force and cruel brutality as recorded by some earlier historians. Some parts of Arondizuogu still pay homage to Isuokpu (Umualaoma) people at Obi Ezerioha in Obiokwara Obinihu till this day in gratitude to the good and peaceful settlement, human fruitfulness and fertility and abundance of the land and protection by Ezerioha Udensi. Little seems to be known about the role that the women of Arondizuogu played in society.

Historical sites

Some Places of Interest in Arondizuogu include Mazi Mbonu Ojike Cottage (Village home of Nigeria's late "BOYCOTT KING”), Mazi Mbonu Ojike at Ndiakeme Uno; Uno Ogologo (a safe house built in 1887 for hiding children during the slave trade era); The Stone Palace (a storey building cast in stone erected by late Chief Green Mbadiwe, West Africa’s first millionaire for his father,Umualaoma Nkwo Ochie (old Nkwo).
Mbadiwe Odum at Ndianiche Uno); Ngeze (legendary stream at Ndiakeme Uno); Ogbuti Ezumezu (exotic visitor’s chamber of Ikeji music maestro Pericomo Okoye at Ndiogbuonyeoma Ofe Imo; LN Motel Plaza (luxury hospitality rendezvous at Ndiukwu); National High School, Arondizuogu (pioneer model school built by community effort and commissioned in 1951 at Ndiakeme Uno); Iheme Memorial Secondary School (second model school built by community effort and commissioned 1951 at Ndianiche Uno); Palace of The People (legendary country home of grandiloquent Nigerian politician, Dr. K.O. Mbadiwe at Ndianiche Uno commissioned by late Prime minister, Alhaji Tafawa Balewa in 1965); Upiti (expansive rice fields at Akeme Ohiauchu); Obi Omenuko, homestead of Igwegbe Odum (Omenuko), the hero of Pita Nwana’s book; Ngene Okwe (natural spring at Ndiawa). Obi Ezerioha in Obiokwara, Obinihu (Agbualla) Umualaoma where the agreement for the peaceful donation of several portions of land presently occupied by Arondizuogu were signed not only by Isuokpu but also by other towns and villages that Ezerioha Udensi encouraged to donate land to Arondizuogu, thus significantly signifying transition from bestiality to civility; Ndiogbu onye oma (people famous for killing good and handsome or beautiful people and selling their relations to slave dealers).

Geography and people

Arondizuogu is made up of 20 Villages and 10 autonomous communities. Each autonomous has its own "Eze" (as the traditional ruler recognised by the state government are called) viz: Ndiuche Autonomous community with HRH Eze J.E Uche, Awa Izuogu Autonomous community with Late HRH Eze John Dike, Ndiheme Autonomous community with HRH Eze Kossman Ndubuisi Kanu, Aro-Umuduru Autonomous community with HRH Eze Obioha Okereke, Aro-Amuro Autonomous community with HRH Eze Prof. Green Onyekaba Nwankwo, Ejezie Izuogu Autonomous community with HRH Eze Dr. M.O. Kanu as their traditional rulers, HRH Eze Michael Nwosu(ugo ocha) of Akeme autonomous community.

There are 19 villages in Arondizuogu and most developments have been made possible through community efforts. The town has observed limited or no government development in terms of infrastructure, roads, water and electricity, thus most communities have managed to drill boreholes, bring in power supply, develop roads and bridges, build schools and community health centres, by levying and taxing members of the community. The government of Imo state for some undefined reason has blatantly refused to bring sustainable development to the Arondizuogu community, despite the sacrifices and effort made by sons and daughters of Arondizuogu in bringing about the creation of the state. Izuogu Community and their locations: 1. Ndi Awa – (a) Ochie Uno (b) Aro Umulolo 2. Ndi Uche – (a) Ochie Uno (b) Umuduru (near Aniche Uwakonye) (c) Ikpatu (Ofe Imo) (d) Aro Onu Imo 3. Ndi Njoku – (a) Ochie Uno (b) Aro Amuro (c) Aro Okigwe (d) Ikpa Akanu 4. Ndi Imoko – (a) Imoko 5. Ndi Amazu – (a) Ochie Uno (b) Ikpa Akaputa (c) Ikpa Ocha (d) Ndi Okoli Igbo (e) Aro Amuro (f) Ikpa Akwu 6. Ndi Ejezie – (a) Ndi Ejezie 7. Ndi Adimoha – (a) Ndi Adimoha 8. Ndi Anyake – (a) Ndi Anyake 9. Ndi Uwaonu – (a) Aro Okigwe 10. Ndi Ucheagwu – (a) Aro Umulolo 11. Ndubisi – (a) Aro Umulolo Iheme Community and their locations: 1. Ndi Aniche – (a) Ochie Uno (b) Obinetiti (c) Uwakonye (d) Ndi be Ezeana (e) Ndi be Ogbuda, (f) Ikpenyi (g) Ogene 2. Ndi Onuoha – (a) Ochie Uno (b) Ofe Imo (c) Aro Umulolo 3. Ndi Eze – (a) Ochie Uno (b) Aro Umulolo (c) Aro Ofe Imo (d) Umuedi 4. Ndi Okonkwo – (a) Ochie Uno (b) Ofe Imo 5. Ndi Ogbuonyeoma – (a) Ochie Uno (b) Ndi be Uche (c) Umudike (d) Okwu Achara (e) Umuedi (f) Umu Orji 6. Ndi Akeme – (a) Ochie Uno (b) Ohia Uchu (c) Ikpa Okoli (d) Nduka (e) Ugwaku 7. Ndi Ukwu – (a) Ochie Uno (b) Ofe Imo 8. Ndi Akunwanta – (a) Ochie Uno (b) Nkwo Fada (c) Idozuka (Aro Umulolo)

Festivals

Arondizuogu day

Instituted in 1948, ‘Arondizuogu Day’ which is an annual end-of year convention of people of Arondizuogu descent resident in Nigeria and the Diaspora. It is a day set aside to celebrate achievements, review challenges, and generally keep the flag of patriotism flying in the community. For the culture – loving people of Arondizuogu, the day is a special annual homecoming which they celebrate with much aplomb comparable only to their popular Ikeji Festival which is touted to be “the greatest carnival of masks and masquerades in Africa”.

Ikeji

Ikeji cultural festival of Arondizuogu in Imo State is a popular festival that brings the Igbo speaking community around the world together. Its origin dates back to over five centuries and it is acclaimed as the biggest pan-Igbo cultural community festival with strong heritage, international recognition and is witnessed by thousands of people on a yearly basis. It is arguably the biggest cultural festival in Igboland. In contemporary times, each passing year has witnessed an increase in grandeur, display, dance, sophistication and an all inclusive participation of all Arondizuogu people and friends. The festival is marked with colourful display of different masquerades such as Ogionu, Mgbadike, Nwaaburuja and Ozoebune; prestigiously parading across the market square to the admiration of the public. The essence of the festival, which ranks among the best surviving traditional ceremonies of the Arondizuogu people, is to celebrate the harvest of the first yams. It serves to unify and foster ties among Aro people who are spread across the entire Igbo speaking states and part of Cross River state. It appeals to the entire Igbo speaking peoples both at home and in the Diaspora.
Ikeji is a four-day festival of propitiation, thanksgiving and feasting which is held annually in March or April. Reckoned with the Igbo calendar, these four days correspond to one Igbo week of four market days (Eke, Oye/Orie, Afo and Nkwo). Each of these days has a special significance and represents one of the several dimensions of Ikeji – a festival renowned for sumptuous feasting, fascinating masquerades, pulsating rhythms, and colourful performances. Traditional musical instruments used to accompany the masquerades are ekwe (wooden slit drum) of various sizes, ogene (metal gong), bells, maracas and oja (wooden flutes). The flutist is a very important element in the ikeji festival. He deftly communicates with the masquerades - weaving soulful melodies and blending esoteric messages into the intoxicating rhythm of the drums. Another interesting aspect of ikeji is the raconteur known as ima mbem - an imaginative tale delivered with a musical cadence that only the initiated can sometimes understand or comprehend. The importance of the flutist during Ikeji festival is very vital, for he communicates things hidden from the ordinary eyes to the masquerades, combined with soulful melodies, steps and gestures, “blending esoteric messages into the intoxicating rhythm of the drums” to the admiration of the crowd.
During Ikeji festival,ON THE LAST DAY, a ram is usually tied to a pole at a popular market square with a single thread.Somebody with the strongest protection from any juju of whatever type is expected to leisurely walk to the ram amids heavy attempt with juju from other people to knock him down, maim him or kill him.Only the brave can participate in, while the NOT SO BRAVE will either abstain from or remain with the crowd as spectators. Only the brave can stand forward from the crowd, one after another and approach the tree with a view to untying the ram. However, each contender will be attacked by forces which are beyond the scope of this article to explain, with a view to stopping him reaching the ram. If overwhelmed, he will beat a retreat back to his starting point. Until eventually, the bravest among the masquerades participating in the competition for that year’s festival, after overcoming all odds, will reach the ram and untie it and take it, to a thunderous applause by the spectators. This will be followed by visits to his house by fellow kinsmen with food and wine for elevating the status of his village. Each year this is used to commemorate the person in Arondizuogu and neighbouring towns with the strongest juju or voodoo power.

Arondizuogu Patriotic Union

Arondizuogu Patriotic Union (APU) is the umbrella organisation of all Arondizuogu communities in Nigeria and the Diaspora. Established in 1932 in Aba, APU is one of the earliest and most enduring organs of community development set up by an Igbo clan in colonial Nigeria. The youngmen of Arondizuogu who laid the foundation for APU left their homes for the first time in the 1920s and early 1930s to seek a better life in the emerging urban centres of colonial Nigeria. They found themselves in social, economic and political environments different from the life they knew at home. Refusing to be intimated or alienated, they held on to that deep feeling of love for the community with which they grew up. They assembled at Aba on October 8, 1932 to aggregate ideas on how best to convey the concomitants of modern development with which they were surrounded in the city (such as wide roads, schools, hospitals, post offices, portable water, electricity, court rooms, etc.)to their village community.

References                                                                                 

• Reverend Samuel E O  Obioha . Global Director Pentecostal Bible Church Intl.
• http://frasouzu.com/Issues%20and%20Papers/Ambience.htm cf. Asouzu, Innocent I. (2004), The Method and Principles of Complementary in and beyond African Philosophy, Calabar University Press; Asouzu, Innocent I. (2005), The Method and Principles of Complementary Reflection in and beyond African Philosophy, Lit Publishers, Münster, 2005.
• Complementary Reflection, African Philosophy and General Issues in Philosophy at the Wayback Machine (archived April 29, 2006)

• Uche Ohia (2007), Patriotism and Community Development: A History of Arondizuogu Patriotic Union (APU), Silverduck Services Std, Aba, Owerri, Abuja

Comrade V.I.Nwafor (AKA) Attorney, Nwa Ndiawa, based in South Africa. (The son of Late Chief Boniface O. Nwafor),(AKA)Mazi Bob.

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