Current History and tradition of Mbosi
Emmanuel Ihedimnobi Nwagbara
With the advent of school and literacy in Mbosi since
1916, it cannot be that the town will continue without her
written history beyond the year 2007. My son, Engr. Leo,
feeling this lapse and knowing that I am able, requested
me in 2002 to write the history and tradition. His request
amplified by the Mbosi Town Union’s (MTU’s)
patriotic call for the work. All these urges gave birth to
this 2007 maiden edition.
The edition deals mostly on the living aspects of our
As Mbosi had not been influenced by
Christianity until 1910, all her ways were being
governed by the controlling Traditional Religion open to
With civilization and Christianity, most of the old
practices have been shedded as obsolete. It suffices to
mention only the weeded that will aid vivify the
surviving traditions, customs and governance of our
The out-dated practices include Asala', Odi, Obi-okpu,
Obi-Umuaka, Ida-ji, Ima-aka-ogwu, lgbu-ichi, Twa akwa, Akara, Nkpa, Un, Ubele,
Osu, Ohu, nudism barebodying, Nke (tattoos). Among the practices that stand
both the tastes of our ancient and modem living are the
New-yam Festival, Ngu-title, Nzu-title and
. The stages of our march to civilization are well positioned and numerically
itemized for easy references. All our measures for secure, united, progressive
and loving-living have proper places.
My gratitude goes to HRH, Oluoha IV, Eze G.M Onuakalusi, Ndi-nze, Okparas,
church-leaders and the MTU for their useful suggestions. Special gratitude goes
to Onowu, Dr C.A Ezike for gracing the work with its foreword-all combine to
give fruition to this write-up.
Finally, all are asked to forward suggestions that may add or subtract from this
edition in readiness for the next.
The need for a history of Mbosi has never been more keenly felt than at this
time when mordern civilization and the arrival of christianity into Igboland
have tended to undermine the whole fabric of Igbo social life culture, customs
This book has therefore provided a mine of information for te benefit of our
school teachers and their pupils, foreigners and research workers, missionaries
and other bigots who lacks both knowledge and facts about Mbosi.
While Mr. Nwagbara's book cannot claim to have covered all the ground, it is
nevertheless a very good effort and will obviously need suitable expansion and
emendations to provide balance in subsequent edition.
I am very glad to commend it to the reading public.
Onowu Dr. Chris Ezike, Ojimmah House, Mbosi.
Map of Mbosi:
The name Mbosi originated from the plant called Abosi but misnomered by our
European Colonizers as Mbosi-Udughudu
Mbosi is latitude 6 degrees north of the equator and longitude 7 degrees East.
Relatively, Mbosi is bounded on the north by Azia, on the south by Isseke and
Ubuluisiuzor, on the East by Orsumoghu and on the Westby Ihiala.
Climatically, Mbosi is in the tropical evergreen rain-forest
The settlment in Mbosi of her first immigrants was pre-historic/legendful and
cannot be chronologically ordered. So let us content ourselves with the mutual
grouping of the settlers based on lineage into three-quaters (Camps).
Mbosi gets three quarters namely (in seniority order): Isumbosi, Okwuetiti and
Ihiteoha. Originally, Isumbosi alone while Okwuetiti and Ihiteoha were together
with seven villages (Ebo na-asaa). The amalgamation of the three quarters was in
1910 and this gave birth to our present ten villages.
Mbosi has ten villages- Three in Isumbosi, three in Okwuetiti and four in
Ihiteoha. In Isumbosi are: Umueze, Umuka, and Enuqwu/Umuzu. Okwuetiti has Ubahi,
Ezikulu and Umudaraigwe; While Ihiteoha gets Ubahinnaka, Ogwagwuekwe, Umuezike
The villages are in seniority order in each quarter. Each village enjoys the
seniority of its quarter when all the villages come together for a common
purpose. Any common share for all (Mbosi) is however, divided into the three
quarters. The quarters in turn share among the villages.
Note: Because the amalgamation of our ten villages was very
recent, there is unending disagreement in ordering seniority list of the three
villages in Isumbosi with the seven in Okwu-etiti and Ihiteoha whose seniority
order runs thus: Ubahi, Ubahinnaka, Ogwugwuekwe, Ezikulu, Umuezike, Umudaraigwe
The 10 villages are however officailly numbered and gazetted according to their
location(proximity) starting with Umueze and ending with Agwunnaga thus:Umueze,
Umuka, Enugwu/Umuzu, Ubahi, Ezikulu, Umudaraigwe, Ubahinnaka, Umuezike,
Ogwugwuekwe and Agwunnaga.
7: Umuezeala:: Umuezela is among the latest immigrants. Her
itching for a seperate village is being killed by the fact that the people get
settled among the three earlier existing villages. Each group of them is,
therefore regarded as an integral kindred forming part of the village in which
she domiciles. So the people form parts of the Umuexike, Ogwuwuekwe and
UMUCHUKWU: The people do not sever attachment with
Arochukwu from which they migrated. That notwithstanding, their high spirit of
socialization and integration make them feel
homely anywhere they find accommodation. They get settled in Ogwugwuekwe,
Agwunnaga and many parts of Isumbosi as separate kindreds
in those villages.
Mbosi's emigrants form main part of Ihembosi which gets most Mbosi
principally village, market and idol
(b) The later migrationists are the
Umuduru groups in Ihiala. The most
outstanding of these is the us!
Umuduru-oru in Ihite-Ihiala. This group very much cherishes her Mbosi's descent.
They still love to get their Ozo-staff of office (Ofor) from Mbosi. Their Ofor-tree at Ubahi-Mbosi
(just cut for electricity) reminds
us their blood-connections and that most of them
left from Mbosi.
U M U A Z U B U O G U ( U M U A Z U ) ORSUMQGHU: These
are the Nwokeji (Amarakwue), Okolie
Ugo groups from
Umuolili-Umuazu who migrated to Orsumoghu
in the nineteen thirties. They form the present Ward 17 of Orsumoghu.
Umuanum are among the latest historical-migrants. They settled at
Lilu. Their exodus for copious accommodation climaxed in 193 5. Anum, from
whom Umuanum descended, was the son of Okparatfo,
grand-father of Anyaruala in Umuazubuogu,
Ezikulu-Mbosi. The wife was Nwide from Ubuluisiuzor. It is left for Mbosi to
extend the spirit of brotherhood and brotherliness to her willing emigrants to make the relations perpetual.
Inter-tribal/survival wars against Ihila and Uli mostly Ogu-Ohumba and Igwegbe
led to the emergency of our powerful might-is right, trigger happy warriors
hence the name OLUOHA, meaning: fight, conquer and dispossess.
The well noted power made Oluohas were Dara Ezenyi of Umueze, Nwatakwuka (Omee) Agbaraizu from Ubahinnaka and Okworogu
Obiagba of Ezikulu. 1830-1942
Ezenyi reigned when Isumbosi was
alone- before amalgamation (See No. 8).
As the rule was might-is-right at. Insecurity was rife. Those men of caliber,
fearlessness and patriotism made the push with their
able followers behind them. The long defense-trenches still
yawning here and there in Mbosi are living to remind us the ordeal those men of
yore went through for our survival. The surviving
defence trenches include the ones behind Eke-Mbosi and Ubielu.
coming of our
civilizing Europeans in the late nineteenth century, the
power-made leaders downed arms and a new era dawned.
INDIRECT-RULE: The British people
came and made us dependent on them. They did not leave us to continue wallowing
in ignorance and insecurity. They formed a system of ruling us: Indirect-rule.
By this, they did not govern us personally but through our pushful men whom they branded
warrant-Chiefs. These Chiefs
included Aligwe Ndekwueme
of Umueze, Iheanyi Mbegide of Ubahi and Ezeasikaobia Nnadozie of
Umuezike. Just below them were the councillors that included Nwagboro Nwabue of
Umuka, Nwagbara Ohachosim of Ezikulu and Nwachukwu Okeke of Ogwugwuekwe. The
above arrangement continued
until we struck our Nigerian Independence on the 1st October, 1960.
OKPARAS: Okparas in
our midst were not over sighted. Our, then Eastern Nigerian Government under the
traditionist, His Excellency Michael Iheonukara Okpara located them. To honour
and vivify their longevity, the government introduced to rotate among the
Okparas, a dignified Itotu (sand-jar) in the Okparaship of Odimgbc Ndujihe in
1964. The Mbosi's Itotu was delivered from the
Ebonesie Customary Court at Orsumoghu by Mr. Aloysius
Ofordum- the court secretary then. This exercise opened Mbosi's eyes to her
Okparas since then. Their roll call runs thus:
(a) Odimgbe Ndujihe: 1952-1964,
(b) UzochuwuEnwero: 1964-1970, (Ezikulu).
(c) Nwagbara Ohachosim: 1970 -1972,
(d) Onwughara Obidike: 1972 -1980,
(e) EzeukwuOguama: 1980-1991, (Ubahi).
(f) Hyacinth Okworogu:1991 -1996,
(g) Emmanuel Akalite: 1996
(h) Ndukwu Nwaka: 2005- 2007, (Umueze).
(i) Echetaraonye Ojinnaka: 2007 -
Okpara becomes late,
the succeeding one goes to the bereaved
to receive the Itotu with eight-litres of up-wine and eight kola-nuts/peppers
after the next homage. The MTU, under
the chairmanship of
Chukwudum Onyimmadu in 2002 made the
carrying of the Ituto ceremonial by blessing it, with the presence of the town's
MBOSI TOWN UNIONS: With the Nigerian'
in 1960, Mbosi's Government became more systematized,
tuning the line of
parliamentarism. Our patriots showed up with Chief Charles Nwagboro Nwabue of
Umuka and Philip Ojinnaka of Ubahi leading the way and swopping offices at times
and versed Francis Nwabineli scribing.
Their zeal was born in 1944 (before independence). It was however eclipsed by the Nigeria-Biafran wars of
1966-1970. After the civil
war vacuum, new
patriots emerged in this order.
(a) Qhiulm Obiagba(1830-1924) Ezikulu ;
(b) Mr. Innocent Eze,( 1976 1980),
Ignatius Amah, (1980-1984), Ogwugwuekwe,
(d) Mr. Patrick Nwabue, (1984 -1987),
(E) Mr. James Okonkwo (1987-1994), Ubahi.
(F) Mr. Godwin Obiwulu (care-taker),
(1994 -1997); Agwunnaga.
Chukwudum Onyimadu (1997-
(h) Industrialist Obiorah
Ifeanyi (Obi kings) caretaker (2005 - 2007) Ubahi.
(I) Mr. Stephen Nnamezie (2007...) Umueze
The MTU sees to the development, security and day to day running of the town
save the areas that border on customs, traditions and civil cases which are the
port-folios of Oluoha andNzes.
14 GREETINGS: Mbosi makes much of
greetings. There are general greetings, greeting-names, title-greeting names
work-greetings, travel greetings and meal-greetings.
(a) General greetings:
Nna m (nna mu)- This is for any man advanced in age. It is given to him by
people he could be their father. The person can also be called Nna-a or Nna ,
Daa m or Dada m - this is for women both married daughters and wives. It is
given to them by their juniors (males or females). They can be called Nda a,
Da-a, Da-da or Nda-da.
Greeting-names: Any male or female can take a greeting- name by which he/ she
loves to be called or greeted.
Every titled man or woman takes a title-name. An Nze gets four of them but
prefers to go by one. The titled are greeted or may be called by such names.
(c ) Work-greetings: For people at work especially farm work,
greetings are initiated by the passers-by with: De-emekwa, Jisie-ike or any
other encouraging expression. The worker just welcomes the greeting.
(e) Greetings for Traveler: Loo-gboo (return in time) for brief
journeys, ije-oma (safe journey) for those traveling out to stay long. Before
and after meals greetings, same as in a,b or c.
(f) All greetings especially
greetings names are reciprocal, but the rest must at least be received vocally.
The titled-men normally follow their greetings with hands-shake. Nzes rub the
back of their palms once or twice before shaking; alternatively, they use fans
which is the Oluoha's mode.
15 KOLA-NUT: Kola-nut roots deeply
in Mbosi-customs. Its presentation comes next to greetings in any meeting-
private, public or ceremonial. The Oji-Igbo (native kolanut) is the traditional
and popular species. Prayers are generally said over the kola-nut before
breaking it. The oldest man in a gathering breaks it. However, nobody breaks for
his grand-father or father -in law. In a mixed group, the question of inlaw or
grand-father is overlooked as relations may be twisted, so the oldest man breaks
up the kola-nut. A woman has no place in kola-nut breaking in the presence of
any man. No village or quarter is given the prerogative as a result of seniority in kola-nut breaking.
Our custom, never the less, has it that the host will be honored with the
privilege of kola-nut breaking in the morning if he had never done any.
dates, days, weeks, months and years): Mbosi has four
different names for days namely (in order): Orie, Afor, Nkwo and Eke. The four
days make one izu(week).
The first izu (first 4 days) is called oge-nta (weak period) and the second-izu
(second 4 days) is called Oge-ukwu (strong/great period).
These extend the days to 8 in this order: Orie-nta, Afor-nta, Nkwo-nta, Eke-nta,
then (oge-ukwu) Orie-ukwu, Afor-ukwu, Nkwo-ukwu and Eke-
one-izu is called
second izu is izu-ato; so we do not count izu-abua
(ibua). The next izu (12 day s), is izu-ano (ino) etc.
In the same way, we do not count aho-abua (2
years), so the second-year is aho-ato (3rd year). It is important to note
that any izu or aho in two places is less by one eg Izu-ato + izu-ato = izu-ise
(five izus) but not six izus. Our one month
is izu-asaa (7
7 weeks) or 24 days. Our year is not counted by calendar months but by
lunar and seasons. The year starts with
the planting season (March/April) and ends with the harvest which period takes
thirteen lunar-months. Our izu-asaa (1 month 24days) is very significant in
Mbosi. It serves as a period of purpureum (ngwo) a period a woman who gives
birth to a new child stays for her ngwo (confinement). It is also the period a
bereaved stays at home for izu-onwu (one month's mind) dating from the burial
day. Our izu-okwe (4 days) is used to fix our market days.
Our main market, Eke-Mbosi sits every izu-okwe on Eke days starting in the
afternoon. The smaller markets: Orie-Ugwu and Afor-Mbosi also sit every izu-okwe
in the afternoon on Orie and Afor days respectively. Izu has also a relevance to
our period of mourning for our dead. The period, which was formerly one-year is
now optionally cut down to six months because of great incidences of deaths
consequent on our near population-explosion.
17 MARRIAGE: Before a male and a female of Mbosi engage
for marriage, necessary impediments are studied. The most outstanding of these
is that of consanguinity (blood relationship). The former rule that if the
blood-relationship is traceable to any degree, marriage cannot be contacted is
now obsolete. With the present educational records, blood-relationship can now
be traced to any degree as all of us descend from Adam and Eve. Like the church,
the blood-relationship is being limited to the thirc degree provided that the
villages that do not inter1 marry stay
so. Two villages from a common J- K
ancestor do not inter-marry e.g. Ubahi and Ezikulu. In the same vein, two persons
from the same village say Umuezike will
not contract marriage no matter
their span of blood ; : relationship. Umuduru Oru in Ihiala
migrated , ; from Ubahi, so the two
groups do not engage in « marriage. Also
Ubahi-Mbosi and Ubahi-Ihembosi do not intermarry.
STAGES IN MARRIAGE CONTRACT:
Engagement contract: This can be called: Ikporo-nwanyi, iku-aka
n'uzo, igba-izu, idonye-mmanya, ileta-ala. The intended husband presents some
nine litres/2 gallons of oil-palm wine to declare his intention before the
girl's parents. The father prays over the wine and gives the girl a cup of it to
drink. She sips it and gives the rest to the intended husband to finish. If
these are done, they mean that the two accept each other. The father, after some
necessary protocol, hands over the girl to the intended through his middle-man
asking that the girl be brought back in four days'time.
The four day-period serves for the girl to be all eyes and ears to study the
would-be-family and take a decision. She must take all measures to protect her
girl-hood. This means that no one bed will know two of them together. In like
manner, the man makes a closer observation of the girl to decide if she can be
his life-long companion. He will not be too inquisitive as to go beyond that on
the girl. After 4 days, the intended husband
accompanies the girl home with unlimited
presents (izuoku) for her and her mother - all to indicate acceptance of the
(c ) Bride-price settlement:
This is taken after the mutual acceptance of the two is ratified. The customary
requirements for Umunna are done. The actual bride-price settlement is not open
but for the father, his in- laws plus their innermost relatives. The father gets
a bundle of broom, asses the number of strands (nkpiris) in it and tells the
in-laws the amount each represents. He then demands the total as the bride-price
for the girl. The in-laws' spokesman receives the bundle, subtracts from it,
states the remainder which indicates the amount he accepts and hands-over. The
father subtracts from the original bundle and repeats the process. The exchange
is done four-times each way before the actual price is hit by the father.
This indirect bidding is to avoid the impression of equating the girl with a
Igba-nkwu (traditional marriage):
To inhibit concupiscence and pare down cost, some churches now strongly advise
combining this with the church-wedding. In this case, any of the two can be done
first on the same day. But the Ihiala L.G.A. views that the original
traditional-wedding before Church's stays the mode.
fie Igba-nkwu involves
satisfying the customary requirements for
Umunna, ;tr* Umunwanyi, Umuada, Youths and then for the ; father and the mother. These are followed
with sumptuous feasting and merry making. To
crown it all,
the girl is
finally handed over to the husband who
(two) rejoice home to found their own family.
Sharing of Ogu/Igba-nkwu presentation:
The host gets 50% of all while the rest are for Umunna including the host. But
the yams are wholly for the host excepting where the girls' father is late, when
the host first selects one yam, Okpara makes the second choice while Onye-isi
Nze selects third. The rest of the yams then go to the host in addition.
is aged from
her Idonye Mmanya-day when she was
handed over to the intended husband for Ileta-ala.
On the death of a husband, his widow is free to remarry any of the husbands'
closets relations. Her choice is indicated by her presenting a goat (Iha-uke) to
the relation of her mind-silent but practical acceptance.
Every Mbosi person gets two names: the first is Afa-chi (nature-given name).
This is the name of the market-day the person is born. These names are, Okorie,
Okonkwo/Okoro-nkwo, Okeke/Okoro-Eke all for males. V Then Mgbe-orie, Mgbe-afor, Mgbe-nkwo, and
Mgbe-eke for females. The second name is the ceremonial parent-given name. The
parents select a name, usually the one that has a special meaning to them. It is
the right of the father or the eldest man in the nuclear family to pronounce the
name first. The name-giving is at the end of Ngwo (Izu-asaa). It is privately
celebrated - normally with a token gift.
19: UMBILICAL CORD (
ALA ): When a baby's umbilical
cord is shedded, it is buried at the base of a fruit-tree preferably the oil
palm. The tree becomes the first official possession of the child (indirectly
the mother). This is the enviable advantage of a woman with many children in a
20 GIFTS: The official gift/present
for an Mbosi dignitary must be 2,4,8,16 or multiples of 2 and 4. Mbosi abhors
22 IHU-IHU (HOMAGE): Oluoha, Okparas
(in the family, kindred, village and town) merit homages from the married men
under them as primogeniture is deep rooted in our culture.
The eldest man in the family receives homages from his sons and younger
brothers. This oldest man pays homage to the Okpara of the town who in turn
homages to Oluoha. The above is the rule, but nothing prevents anybody from
paying homage to his elder/senior anywhere in
the town. Any group or individual can also pay homage to Oluoha. Homages
are best done during ; the New-yam
IKE IHE - SHARING (SPECIAL SHARES):
(a) In the family:
(i) If a fowl is killed, the father has the gizzard (eke) and the tail
(Ndu-ohu); the first
son gets the Nso (ribs) while the first daughter gets the waist (ukwu). The
young ones get the no head and legs. The rest of the meat is for all not excluding those that get special shares.
The mother however, gets special concession.
(ii) When a mammal is slaughtered, the first son gets i s the heart, first
daughter the waist. The eyes, ears, u- liver, akoro, ogbugba-akpuru, Aju-afor,
are the reserves of the father. Like in the fowl, the
rest of the meat is for all.
(b) Outside the family (For Okpara or
Onye-isi-ozo): .,.-,, For a mammal
slaughtered officially, he gets the
special share of:
Ngu-ano (Four Ribs from the neck),
In addition the
headsman gets equal
share with the rest of the people in the remaining meat.
Note: For labour, the elder does the
sharing and the younger person makes the first ;
choice. In the case of edibles/awards, the younger person shares and the elder
Sharing money (ike-ego): In
official traditional gathering, any financial or material offering/gift is
shared thus: an Nze man gets four shares, an
Ngu (ozo) man gets two shares while a non-title man gets one. That is the
standing share ratio among Nzes,Ngus and the titleless i.e. 4:2:1.
In all the gatherings, the sharer is the third person in
order of seniority -
and the second get special shares.
OBOM (OPEN-SPACE OR ARENA)
(a) Mbosi is a lover of open-spaces
(arenas): Eacl village gets one. The central one for Mbosi is a Eke-Mbosi. This monopolises the general
name Obom, hence when an Mbosian mentions Obom all minds focus on that central
Obom. ^ , ,,-,
The most outstanding pastime entertainment in Mbosi is Mmawi (masquerading). It
is normally displayed ii Oboms, hence the village Oboms are called Oda Mmawu.
But the Oboms are for all displays ani gatherings.
The central Obom
is set aside
for serious town- businesses as receptions, meeting (especially those
that border on criminality and
Obom-case procedure: In a case,
Ubahi says the opening prayers and breaks the kolanut, Ezike (Ezikulu or
Umuezike (in that order), introduces the subject matter (akpa-a nkpala okwu) and
presents the parties.
The complainant produces
at least four benches (as introduced on 8/5/2005)
for the leaders mostly Nzes.
24. RE-VISITATION OF OBOM: The connotation of Obom was re-visited by
the Oluoha's cabinet on 16/9/86 to divest it of all idolatry and fi
superstitions. It was given a generally acceptable status stripped of all
religious attachments thus solidifying its dignity as the town's sundry-purposes
With civilization, our village open-spaces are increasingly giving way to
village-halls. For the central Obom, the town has already resolved and taken a
bold step in erecting a civic-centre in it to take up all its present services
25.(a) IBU-OZU/IDU-OZU: It is
associated with women (especially elderly-ones) on their death. Formerly, the
remains were carried back to the parental home for burial but now (since 1974),
it is according to the dictates of the husband's family where the burial is
The first step to Ibu-Ozu is Okwu-Ozu. The deceased's husband and children go to
the woman's parental home to settle the requirements/demand^ by them. The people
back with the list which may include cows, goats,
• " cloths, money and entertainments. The
demands ;' are more or less ceremonial,
for whether they are fulfilled completely or not, the burial must be done only
to leave behind trails of praises or name-calling on either side.
Second step is the burial. On the burial day, the parental relations play a
leading role in the actual interment. '
The ctegree of the demands, fulfillment and ceremonies depend
on the age
of the ;°f deceased and the wealth
of her husband/ "t- children.
-r'-' - -: ;''<r:—'
•••' —^i•-•-•" ••
(b) Ikwa-ozu (Funeralceremony): Mbosi
ranks very highly the funeral ceremonies of her deceased and tags habitual
absentees to them, non-conformists. Except in the case of Nzes, the
•"'•' ceremony is taken on the very day
of burial. The exercise which is initiated with very outward show of
tears-drawing sympathy is soon
f*?l' followed with open expressions of
merriment-feasting, cannon-booming, traditional torn toms...
The ceremony ends up with the interment - the assign of the grandsons safe the
Nzes that are buried by the Nzes. The Nzes get second burials to create the
difference that manifests their higher social status. The ceremony is extended
to Eke-Mbosi on an Eke-nta. The funeral is made moving with Ukoro/Ekwe
(tom-toms), Oyo, Opi,
Uhio....Oge-nta (Orie-nta and Eke-nta) are our
Traditional Religious service
or Ipu-okwu and funeral days.
With the modern mode and understanding, all the ceremonies are now the same and
the interment goes (about noon) before merry-making and entertainment. Ikwa-ozu
is preceeded with ceremonial clean up of the deceased's compound and palm-lead
shade erection by the kindred (Umunna).
(a) Dying/dead festivals: These are Odi, Asala, Nkpa, Ida-ji, Obi-Umuaka, Eke,
Obi-Okpu. All of them have sunk into oblivion. So, they are well served for
having been mentioned. In their train are the wears/fashions like Akara,
Iwa-Akwa, Ima-akwa, Bare-bodying and Nudism.
(b)Living festivals: The New-Yam Festival (NYF). This is among the Mbosi's
traditional festivals that stand the test of time, catching the ancient and
modern tastes. Being devoid of fetishism, it is being increasingly modernized.
The festival (preluded with a general environmental clean up) used to take place
on every first Sunday-Orie in September. But in 1988, the Ifechukwu Age Grade
requested that a change be made to hold it on every first Saturday-Orie in
September. Oluoha and his cabinet saw the need and effected the change on
17/9/88. To add colour to the festival, the same Age Grade instituted
prize-winning for the producers of the first three biggest white-yams competing
the exhibition each year.
has taken over
the fest adding immense colour to
it by widening its s to include paying homages to Oluoha anc Okpara in addition
to variety displays, crowns the activities with competitions in vai fields each
attracting enviable prizes. The 1ST rendered unique by being guest-free as no
cii can stand the shame of moving to another t fed on the festival that so
permeates the town.
(27 ) NZU (WHITE-CHALK): Nzu is-a
symbc joy, good-wishes, purity, welcome etc. It is i in accepting a new-born
baby and welcor visitors. Its greatest role is in the Nzu-title tal It can be
used in lumps but preferably granules/powder.
(28) OMU (EMERGING PALM-FROND):
is very symbolic in Mbosi. It is used as a sign of danger, injunction, peace,
surrender, neutrality out of bonds etc.
If a person is charging, pushing for an attack for an offensive and an omu is
raised before 1 he must down arms. If there is a riot or confusion, a person
raising an omu will no harmed.
Omu is spread where there is danger gun-powered, inflammables, swallow-p chasm,
etc to worn off people.
The greatest use of Omu is for injunction. If it is planted on any thing in
dispute complained of, everybody will stay action untilthe dispute is resolved.
Any person, who tampers with Omu or the thing in dispute when the matter has not
been settled, breaks the Omu-inj unction.
Omu is assumed to be living until the dispute warranting it is resolved. Anyone
who breaks the Omu-injunction commits a very big offence carrying heavy penalty
(see No. 44). Only Oluoha and Ndi Nze can effectively plant omu as an
PUNISHMENTS FOR BREAKING OMU-INJUNCTION
' To break the Omu-injunction means to
remove it, tamper with the material against which it is planted, continuing
action (construction, cropping etc) where it is planted etc. while the case is
pending. Anything done against the injunction is regarded null and void. The
penalty for breaking the injunction is NHA-MBOSI (see NO 44).
OGBUGBA-ABIA: This is the
man's garden both sides of the entrance to his house including the frontage of
HEIR: The Ogbugha-Abia, the man's house and it’s surrounding garden
belong to the oldest son at the death of the father as his extra share. This
extra share is not transferable. It is permanently owned by the oldest son and
his nuclear family. The rest of the dead father's property is shared equally by
all the sons including the Okpara/oldest son.
All right reserved Mbosi 2012