Ozu Abam is a distinct political system. Abnitio, I have stated that the term Ozu is ‘culture semantics’ because of its uniqueness in anthropological definition. Hitherto, Ozu runs two serious political units of Ama-Etiti and Nde-a-Uka components respectively. The belief in these two devolutions makes a commanding remark in our ethnocentric out-look. This two political structuring has for the past one thousand years remained our basic political tendency and our primary perspective in looking at our traditional, deferred, or adoptive ethnic culture in the comity of Abam nation.
Suffice it to state here, that this two political dimensions indeed has proven to be the chemical lubricant that had solidly solidified the cooperate existence of this culture called Ozu. One steadily hears of “Umu Ama-Etiti” and “Umu Nde-a-Uka” because our existence primordially has been based on these two political fulcrums. Whereas it is an acceptable orientation to note that every native of Ozu belongs to any of the eight fundamental kindred’s (Obi-Asato), it is also exigent to agree that these eight kindred’s runs across this two political systems to further cement the view that we are one superlative union. One may not outrightly juxtapose the fundamental reasons that prompted the devolution by our ancestors or forefathers but it is commonly empirical to note that all of us have been born into this parallel or complimentary relationship. One pundit quickly concluded that this devolution created two ‘random variables’ in Ozu, indicating both the strength and direction of our relationship that even though we are one unique entity that we function as two different people. The above immediate view has been underscored as subversive by some major political scientists in the polity because “Ozu cannot be divided”. Ama-Etiti and Nde-a-Uka is just a separation in geopolitics just like North and South Korea and Pakistan and India. The belief is that these peoples mentioned are one common people but on different political spectrums.
Governance in Ozu is essentially viewed as a collective noun but in most cases, these units act independently because certain cultural indicators have made them so. There are some territorial and sectoral privileges enjoyed by each of the units both in land and in survey. In Ozu, Ama-Etiti occupies the Northern geography while Nde-a-Uka the South. Ama-Etiti enjoys a good mountainous statistics while Nde-a-Uka assumably dwells in the vales. There is the presence of Rivers and Streams spread ubiquitous in Nde-a-Uka because of its low land nature. There are pockets of water marks in Ama-Etiti the best of which is “Sisi bia”, “Iyi-Mbosi”, “Iyi-Nde-a-Nsoma”, and “Iyi-Amangwu” respectively. Others are “Idogo”, “Udukwa” and “Iyi-Nde-a-Mong” to mention just the few of them. But Nde-a-Uka is an elongated depression often with Rivers flowing through it: “Igwu”, “Nnefe”, “Dudum”, “Awalu” and “Akohia” respectively. Others are “Osele Nde-Orieoma”, “Osele Nde-Uka Nsi”, “Osele Atalipe”, “Iyi-Ata”, just to mention but a few. Arable lands for farming in both units are expansive thus making the two geopolitical units to be territorially independent. Politics is a very decisive culture in Ozu. The people enjoy deep political serenity because it is a traditional and cultural people. Before civilization interfaced, the both units were running “georontocratic” political system and there were no negative agitations on this. This was a system of governance in which the most elderly person in the community was the paramount Head. The element of this political system still exists in families and compounds even till today. Nowadays, the basic political structure is the Stool of “Nde-Ichina”, the “Ukerabuo” fabric, “Uke-Ekwe Nde-Iyom”, and “Umurima Ozu”. In a way, it is a complete set of institutions and political organizations with each having its constitution and laws. You hear of “Ichina Ozu”; this political layer is as well fragmented into two viz: “Ichina Ama-Etiti” and “Ichina Nde-a-Uka”. Each of the divide is headed by the “Eze-Ogo” of each section. So we have ‘Eze-Ogo Ama-Etiti’ and ‘Eze-Ogo Nde-a-Uka’. Ordinarily, these sections, as large as they are, suppose to be functioning as different autonomous communities authenticated by the State Government. Since such has not been achieved the whole structures are weaved into one large unit called ‘Ozu Oba Wu Enyi’ or as some people are saying today “Ozu Uku Omaka Item”. The meaning of the latter is yet unknown to many.
‘Ndi-Ichina’ is a distinct political institution that makes laws that is used to govern the community. This stratum is made up of all those persons who have reached certain elderly age and have similarly observed the final “Oso-Ozu festival” which is a rite of passage graduating one into ‘Ndi Ichina’ cadre. This is a threshold that must be crossed before enrollment into “Ichinahood”. Be this as it may, it is a regular thought to parade that observing the final “Oso-Ozu festival” which though is a threshold does not completely qualify one to be enlisted into the ‘Ichina’ political stratum. One still must be initiated into this guild because it is also like another rite of passage. The enrollment requires that the initiate must perform some rituals in form of making some traditional items which are culturally and customarily prescribed available before the final enlistment.
Since this is the supreme body that make laws for effective management of the land, men who have reached or crossed the senile threshold often aspires to get incorporated into this guild as to remain relevant in the land.
ICHINA AMA-ETIT
Over the years, selection of an ‘Eze-Ogo’ in Ama-Etiti section of Ozu land has been the exclusive prerogative of two distinct Kindred who fundamentally are politically dominant within the section. These two are ‘Ebem Iyi’ or ‘Ubiom’ Kindred and ‘Nsoma Anyaji’ Kindred respectively. These two are evenly symbiotic in outlook in that they preferentially occupy the political statistics of Ama-Etiti geopolitics. It does not imply that the other Kindred’s are insignificant in the zone but they seem to be in the sublime politically and cannot constitute a dominant political force in Ama-Etiti. Secondly, the forefathers of the enclave may have fashioned and crafted it so in order to eschew rancor and political violence. Nevertheless, this political arrangement has remained endemic in Ama-Etiti culture and political climate. For the records in the 20th and 21st centuries the Stool had rotated thus in Ama-Etiti:
Eze-Ogo Emeaba Aho (Nsoma Anyaji)
Eze Ogo Ezikpe Umere (Ubiom)
Eze-Ogo Kalu Ufere (Nsoma Anyaji)
Eze-Ogo Umere Ezikpe (Ubiom)
Eze-Ogo Ndukwe Emeaba (Nsoma Anyaji)
Eze-Ogo Olaka Okemini (Ubiom)
Eze-Ogo James Udo Emeaba (Nsoma Anyaji)
Eze Ogo Okoro Ufere (Ubiom)
Eze Ogo Emeaba Egbuta (Nsoma Anyaji).
The mathematics is simple. When the ‘Eze-Ogo’ Stool in Ama-Etiti is occupied by ‘Nsoma’ in a given life span, then the Stool would rotate to ‘Ubiom’ at the demise, abdication or upon the exile of the incumbent occupant. In Ama-Etiti, the ‘Eze-Ogo’ Stool could be held in regency if the supposed would-be-occupant is inherently handicapped either by infirmity, workload or any other relevant defect that may influence such decision or desition. That was exactly the case in the second decade of the 21st century when ‘Eze-Ogo’ Okoro Ufere of ‘Ebem Iyi’ or ‘Ubiom’ Kindred died leaving the throne to be ascended by Nsoma Anyaji Kindred. As it is, the Kindred as in their custom met and the seal was handed over to Emeaba Egbuta but barring certain conceivable odds, Emeaba Egbuta ceded the Stool in regency to his cousin Uche Emeaba who took over the mantle of the ‘Eze-Ogoship’. ‘Ichina’ cabinet in Ama-Etiti is made up of all the ‘Nde Ichina’ from the respective Kindred and families. This wide range representation is to ensure that everyone is given a sense of belonging in the governance system of the zone.
ICHINA NDE-UKA
Nde-Uka people have a very phenomenal history. One of their surest beliefs is that they, among others, are the direct son of Abam the son of Onyerubi the first son of Atitakpo-hence the name Uka-Abam. Whether this is a historical hoax or a fundamental fact of history is yet to be disproved as the debate is still raging. Like in Ama-Etiti political territory, ‘Ichina Nde-Uka’ is headed by ‘Eze-Ogo’ of the section. The difference is that whilst the ‘Eze-Ogo’ Stool rotates between the two dominant Kindred’s of ‘Nsoma Anyanji’ and ‘Ubiom’ in Ama-Etiti; that of Nde-Uka isn’t rotational; it has always been exclusively occupied by ‘Nkwo-Mkpu’ Kindred. Here is the statistics as at the end of the 20th century and the beginning of the 21st century:
Eze-Ogo Kalu Onyeani,
Eze-Ogo Awa Mbonu Acha,
Eze-Ogo Ogbuka Ebebe,
Eze-Ogo Orji Oduo Egbuta,
Eze-Ogo Emmanuel Ogbuka Ebebe.
(Note: after the demise of Orji Oduo Egbuta, the likely person next on line would have been late Dick. Dick was disqualified because of his glaring indulgence to alcohol and his flippant attitude. The next to be considered was Kalu Awa but the odds were not on his favour because he had certain factors against him especially his ardent indulgence in alcohol too. As this confusion brewed Mr. Emmanuel Ogbuka Ebebe had returned home and was teaching at Umuhu Ezechi. This home-coming became a stepping stone for him on this bid since the previous enlisted candidates have been disqualified. Mr. Emmanuel also was near disqualification because his late father Chief Ogbuka Ebebe just left the throne so in order not to make it ‘primogeniture’ so that it would not be established as a norm, he was nearly disqualified but because he had the advantage of formal education and exposure the mantle fell on him without further agitation). This is a common denominator contrarian to what is obtainable in Ama-Etiti. According to Kalu Onwuka, great grandson of “Ottai”; “the Eze-Ogo seat at Nde-a-Uka political territory is by divine appointment as the people of ‘Nde-a-Uka’ collectively agreed on this mainly because of the historical antecedents of ‘Nkwo-Mkpu’ whose warring skills, agility and dexterity rooted out the notorious “Akwuma” whose terrorist activities against Nde-a-Uka and Ozu in general kept the people at edge and of fear and anxiety”. He alluded strongly to this specific prognosis with emphasis on why the ‘Eze-Ogo’ Stool at Nde-a-Uka has remained with ‘Nkwo-Mkpu’ and “Ottai” always in their support as a way of reciprocating that indefatigable bravery to ensure for peace at Nde-a-Uka zone of Ozu at least for now.
The ‘Ichina’ cabinet here consists of all the other Kindred’s as mentioned in chapter one. It was at the twilight of the 21st century that an agitation arose on the veracity of ‘Nkwo-Mkpu’ dominance of the ‘Eze-Ogo’ Stool. This agitation was raised by ‘Uka-Abam’ Kindred or ‘Umu-Uka’. The argument was that rather than the ‘Eze-Ogo’ Stool been occupied by one Kindred that it should be ceded to them as another dominant factor in ‘Nde-a-Uka geopolitics. This political hotchpotch engendered by ‘Umu-Uka’ brewed in longevity leaving a trail of fragmentation in Nde-a-Uka because they pulled out of the union and quickly inaugurated their separate autonomous unit with all the vestiges of communal powers. They quickly constituted a leadership cabinet in their microcosm with the appointment of one Chief Kalu Uka as their Eze-Ogo; they as well converted “Onu-Achi” or “Ogo Nde-a-Uka” as their separate political headquarters and defined a territory for themselves
Since the rest members of the federating Kindred’s could not align themselves with this ‘Umu-Uka’ agitation which was considered an ignoble move to usurp an existing tradition, they were considered as renegades or outlaws whose motif was to stampede and truncate the peaceful co-existence that had overly prevailed in ‘Nde-a-Uka’ for hundreds of years. With this in mind, they all galvanized around ‘Nkwo-Mkpu’ and quickly went to ‘Nde-a-Nku’ to create a new political headquarter where ‘Nde-Ichina’ would be having their political meetings even though ‘Nde-a-Awa’ is the traditional political headquarter and native abode of ‘Nkwo-Mkpu’ dynasty.
This political conundrum persisted for years with all its allied complexities, violence and social catastrophes. They were regular legal litigations and open confrontations. Both parties laid claims of victory at the courts but alas truce was reached and ‘Nde-a-Uka’ could exist in peace and harmony today whist the ‘Eze-Ogo’ Stool still hibernate with ‘Nkwo-Mkpu’ Kindred at least for now.
NDE ICHINA IN-COUNCIL
Political arrangement in Ozu Abam is a very distinct phenomenon. Whereas the community is divided into two semi-autonomous entities, ‘Nde Ichina’ in-council in both sections comprises of the respective Eze Ogo’s and all the initiated ‘Nde-Ichina’ who in practice must have scaled the threshold of having celebrated ‘Oso-Ozu’ at different points in time. The council also has in its chemistry the council secretary, the council spokesperson or speaker, the council financial secretary and treasurer. Others in the rank are the ‘Uke-ra-abuo chi-Ogo’ and the recently adopted “Nde-Nze”. The structure has not adopted the office of a Prime Minister which the wider Igbo race calls “Onowu”. It is alleged without equivocation that the role of the Prime Minister is undertaken by the ‘Uke-ra-abuo chi-Ogo’. As the day unwinds, the most elderly amongst this group would be dropping either by death or unimaginable senility which may affect their efficiency and destinative appearance. ‘Nde-Nze’ socio-cultural group is a recent adaptation in the political discourse of Ozu. The truth is that this organization is drawn from all the respective Kindred’s which comprises the “Obi-Asato” and of course the other ones who were not legitimately amongst the (8) original founders of the land. But the question of legitimacy in this regard gains no credence because they have corporately existed in the land for hundreds of years in history. They too constitute a formidable force in the political demagogue of Ozu land. This group may include “Izu-Ama” or “Ama Izu” Kindred, “Okorukwu-Obia” (though not inaugurated as a Kindred), “Amangwu” Kindred and of course “Ipia-Nta Uma” whose position I had discussed extensively in chapter one of this compendium. The role of this socio-cultural group is yet to be enunciated but it is now in vogue in the politics of Ozu. No doubt, ‘Nde-Nze’ by wider conception is supposed to be the guild of those celebrated yam farmers. According to late Hon. Chief Smart Ndem Okpi, “To be a member of the Nde-Nze Ji guild, you must have staked ‘Inu-Ji’ (400) or erected ‘Ovu-Oba’ in a roll. That was the only license to get initiated into this guild”. So whether this is the case here or whether it’s just a socio-cultural title is yet to be in gazette.
UKERABUO CHI-OGO
The term “Uke-ra-abuo” is a symbiotic union of two age grades. In Ozu culture, age grades are very formidable political vessels or instruments of law enforcement that are empowered by the tradition and customs of the land to implement, execute and embrace developmental processes for the benefit of the land. “Uke-ra-abuo” is a mergence of two closely or loosely related age grades whose age ranges for seniority could invariably be two or three in customary intervals. They are considered so in Ozu because by the tradition of the land age grading gap is a mathematical two or three years and when that is so, the two closely or loosely related age grading groups could be named “Uke-ra-abuo” because they are compatible in essence and shares the same genetic commonality both in strength and will to be then used as a common factor by the community for social services such as community security, arraignment and apprehension of social deviants and the maintenance of peace in general for the overall interest of the land. This is the reason why they are known and referred to as “Uke-ra-abuo chi- Ogo”- (Ogo) in this context meaning the ‘larger society’.
The function of ‘Uke-ra-abuo chi-Ogo’ is akin to that of the executors of the law in a formal Executive or Presidential style of government. Nde-Ichina in council headed by the Eze-Ogo’s makes the law for the effective governance of the system or the society. ‘Uke-ra-abuo’ principally implements the law by ensuring complete compliance by the entire citizenry. Since this factor is a combination of two ebullient age grades, their presence in most cases conjures fear especially when one is a culprit.
When ‘Ever-Ready’ age grade joined the league of Nde-Ichina at the second half of the 20th century, ‘Onyiwa’ age grade and ‘Amasiri’ became the ‘Uke-ra-buo chi-Ogo’. So it was when ‘Onyiwa’ became Nde-Ichina; ‘Amasiri’ and ‘Akanu’ joined as Uke-ra-abuo: and when ‘Amasiri joined Nde-Ichina ‘Akanu’ and ‘Mbukwa age grades became ‘Uke-ra-abuo chi-Ogo’. When ‘Akanu’ age grade joined Nde-Ichina, ‘Mbukwa’ and ‘Akaha’ age grades joined forces to become ‘Uke-ra-abuo chi-Ogo’. The list went on and on because as ‘Mbukwa’ joined Nde-Ichina, ‘Akaha’ and ‘Anumkpu’ age grades teamed to become ‘Uke-ra-abuo chi-Ogo’. When ‘Akaha’ joined the league of Ichina-Ozu, ‘Anumkpu’ and ‘Biakwan’ became the symbiotic ‘Uke-ra-abuo’. (A proper listing of the Age grades in Ozu would be put in perspective at the chapter on Age Grade movement in Ozu).
‘Uke –ra-abuo’ exits in both Ama-Etiti and Nde-a-Uka political units. In both sections, their work is just the same. They help to prop the cabinet with their political and social vitality. Like I stated earlier, they are like the messengers of the government. They see for the due implementation of the laws of the land and ensure equity, fair play and justice. On the advance note, they hold Nde-Ichina accountable over the administration of the land. Most pundits have exclaimed that this group serves as a bridge between the old and the younger generations. Their function is not in any point doubtable hence the respect that is accorded them in the community. In every intent and purposes, they are regarded as the policeman of the realm. Once Nde-Ichina and the Eze-Ogo’s sits in council, the ‘Uke-ra-abuo’ rank would assume a very vantage point as to monitor the proceedings of government, waiting for executive orders and ensuring that those orders are kept and upheld. They officially take silk in governance and advocates for justice in the community.
UKE EKWE
Another formidable layer in the governance structure in Ozu is the ‘Uke Ekwe’. It is a fraction of our governing system mainly managed by women. It is completely a women affair because they are the managers of the ‘Ekwe’ (The customary wooden gong). ‘Uke Ekwe’ features in both sections of Ozu politics. You hear of “Uke-Ukwe Ama-Etiti” and “Uke Ekwe Nde-a-Uka” as the case may be. Both sections have their woman leader with her cabinet in council. The woman leader is called “Eze-Nwanyi”. So we have “Eze-Nwanyi Ama-Etiti” and “Eze Nwanyi Nde-a-Uka” respectively. ‘Ekwe’ is a wooden instrument artistically designed to produce a caustic sound that can draw the attention of people for an announcement to be made for social consumption. Their business is always the exclusive of women. They ensure that women comply with societal laws and precepts and ensure that defaulters are punished accordingly.
After the sectional women heads, the women too have the overall women paramount head that spearheads the entire women affairs in the polity. Before the end of the 20th century it was the popular “Madam Achama Ojebe Egbuta (Nee Achama Olo Ezikpe)” popularly known as (Nnem Olo) that headed this government. One usually sees the women of the community gathered at the home of this great woman for their customary meetings. ‘Uke-Ekwe’ is another rite of passage in Ozu system. It is so called because a particular age grade spearheads or shoulders that responsibility. It passes on from age grade to age grade in serial order. One age grade hands the mantle over to another as the incumbent graduates to ‘Nde-Ichina’. They are like the ‘Uke-ra-abuo chi-Ogo’ among the men folk. They are also an active group whose structure acts as a buffer or a check against the excesses of governance especially when it pertains to women. The particular ‘Uke-Ekwe’ age grade appoints their head within their rank. Her house becomes the headquarters of the women movement in both sections of the community. She bears the rule while the women executes. Their function does not overlap to that of men. The idea is that while their men function as ‘Uke-ra-abuo chi Ogo’ in the men’s wing their women is the ‘Uke Ekwe’.
At ‘Ama-Etiti’, the stool of ‘Eze-Nwanyi’ rotates between the two leading Kindred-‘Nsoma Anyaji’ and ‘Ubiom’. This particular trend has engendered stability and peace in the zone. The office is not unduly contestable because the particular kindred whose turn it is to produce the ‘Eze-Nwanyi’ does that in-house using the most traditionally acceptable procedure to avoid rancor and the travesty of justice. This has made ‘Ama-Etiti’ a most stable polity in the aspect of governance in Ozu nation.
After the process of selection and appointment of the lead-woman, a ritual of public coronation follows. This event usually is made elaborate sometimes depending on whom the woman is and her family pedigree. Although it is a community affair, yet after appointment the family may wish to make the presentation of their daughter a talk-of-the-town event by their investment to define colour and outlook.
The function of ‘Uke-Ekwe’ women should not be over-emphasized. In the main, they are billed to shoulder the following community responsibilities:
>they ensure for peace and harmony amongst the women in the community
>they ensure that law and order are maintained amongst the women in the community
>they punish women defaulters in the land.
>they tackle irregular behavior amongst women
>they regulate trend and ensure effective compliance by women
>they check-mate culture of impunity among women
>they make announcement on social issues using the ‘Ekwe’ as a means of communication:
“KO! KO!! KO!!! Kokokoko!!!!!!!!!!!Ko!” defines the sound of the ‘Ekwe’ whilst trying to draw the attention of the public for important information. Abhorrent women conducts such as fighting in the market place, quarrels that could lead to calling each other “Ohu” or slave and of course abuses that could lead to referencing to the nakedness of womanhood is considered a sacrilege and may attract a just retribution to serve as a deterrent to others. A woman who is accused of stealing is publicly punished by the women.
Sleeping with another woman’s husband is considered an abomination and must be punished accordingly. Before now, when a young maiden gets pregnant from a man supposedly not the husband, the maiden may be forced to go and stay with the man in question by the ‘Uke-Ekwe’ willy-nilly. Ensuring that women comply with sound moral etiquettes and respects societal norms and values constitutes the fundamental fulcrum upon which the ‘Uke-Ekwe’ structure exists. When they move, they move in a single file with the bearer of the ‘Ekwe’ totem staying in front always beating the ‘Ekwe’ at intervals to declare a public notice of them. If both ‘Ama-Etiti’ group and ‘Nde-a-Uka’ group have a common purpose with which they come together, both bearers of the ‘Ekwe’ totem would be hitting the instrument at intervals. If they are making any announcement, the bearer of the ‘Ekwe’ would sound it and verbally state the message while the others corroborates as they move from compound to compound, spot to spot! “Anyi no wan ra Ezi echi-wo! Ejegi ubi-wo! Onye zopu okpa, erieya oriri-wo!” (We are at home tomorrow, there is no going to farm; if anybody ventures out, the person would be fined). This sort of announcement is made usually when there is communal emergency that requires that all stays at home for the matter to be addressed. When a woman commits a heinous crime, the ‘Uke-Ekwe’ would come and surrender the ‘Ekwe’ totem at the front door of the culprit’s home. That is a sign to show that a sacrilege must have been committed by the person. To lift the ‘Ekwe’, a sacrifice must be made either in cash or kind mostly in kind to appease the female ancestors of the land. When two women are quarreling over a piece of farm land it is this women group that ensures that the case is customarily settled to avoid both parties taken the law into their hands. Like the men’s ‘Uke-ra-abuo chi-Ogo’, the ‘Uke Ekwe’ is their female counterparts in both section of the community. Any time the ‘Ekwe’ totem is sounded every member of the community always pays a keen attention to grab the information they are about to pass or who is next in their list of defaulters. The ‘Ekwe’ instrument is always kept at the home of the ‘Eze-Nwanyi’. That place is always their ‘Obi’ or political headquarters. When they have a mission to accomplish they rallies at this point and from there embark on the mission. After the trail, they would all gather at the same place to count their cost by assessing their accomplishment and reporting officially to the ‘Eze Nwanyi’.
The ‘Uke-Ekwe’ rules are usually seriously respected. The women dreads them and to this effect women always comports themselves to avoid the wrath of “Nde-Uke-Ekwe” as they are fondly called. They ensure that women interests are adequately protected in the community. They are like community activists saddled with the responsibility of fighting for women in a mostly men dominated or patriarchal society. One of my responder called them “Women foot soldiers in Ozu”. When it calls for carrying green leaves to protest an injustice either internal or external they would mobilize the cross section of the women in the community to embark on this march possibly to seek for redress from the ancestors for their intervention or to call on the government of the community to intervene.
NDE- YOUTH OR UMURIMA OZU
This is another fragment of the political structure in Ozu. The youths or ‘Umurima Ozu’ as they are fondly referred to wields a lot of political influence in the governance system of Ozu community. Being the youths they make laws that affect mostly the youths of both sexes with the hope of maintaining a sound egalitarian society where everybody lives in peace without fear of molestation. They are fundamentally a watchdog to the government of the land always holding ‘Nde-Ichina’ responsible for every mal-administration and corruption of justice. Theirs is that every member of the society must be useful by making commitments that would enhance the well being of the society.
“Nde-Youth” or “Umurima Ozu” is fundamentally a very vibrant force in the political system of Ozu nation. They have their leaders who help to run their affairs. They work in tandem with ‘Nde-Ichina’ and ‘Uke-ra-abuo chi-Ogo’ to ensure that the community is kept safe. They too, like ‘Nde-Uke Ekwe’ serves as a political force that ensures that ‘Nde-Ichina’ and ‘Uke-ra-abuo chi Ogo’ does not rule arbitrarily. In their structure, this group has their court where culprits or offenders of the law are tried. Theirs is usually considered punitive because they don’t pity offences nor exonerate offenders. The Elders manages this group with extra-ordinary care because they are considered combustible at the slightest provocation. In 1945, when the present ‘Amasiri’ age grade was the youths in Ozu, a crisis ensured between them and then ‘Nde-Ichina’. Since ‘Nde Ichina’ could not manage the crisis well the entire youths then decided to stage a safe imposed exile to a near-by community until ‘Nde-Ichina’ resolved the matter amicably. ‘Umurima Ozu’ is not joked with in matters of social and political importance in the community. They always want their voices to be heard. They institute a kangaroo court to try their own offenders especially such offences that they may not want unnecessary red-tape from ‘Nde-Ichina’ to stampede the quick dispensation of justice over the very matter more over when such matter borders on heinous crimes of theft and poisoning of fellow kinsman or the burying of charms.
When a speaker amongst them may wish to speak, he would raise his right hand with the following rhetoric’s: (Cho-Cho-Cho; ‘Umurima Ozu’ kweniwo!) and the rest would in unison respond by shouting; (Waaaaaah!!!). This traditional method of greeting in a meeting has lingered for ages and thus has constituted a part of our life line culture in meeting proceedings and in other social gatherings and every other forum.
CULTURAL SHARING FORMULA:
There is a distinctive formula of sharing in Ozu. This is mostly expressed when the ‘Ichina’ is in council. Both ‘Ama-Etiti’ and ‘Nde-a-Uka’ political units adopts this method of sharing to ensure even participation of all the Eight (8) Kindred’s in the scheme of things. Ordinarily, a sharable item such as meat for the community or the units should be shared according to seniority which is mathematically more natural but in our native sharing culture, this is not so. In ‘Ama-Etiti’, for instance, when a meat is given to the community; the sharing formula is by the Kindred’s: The head goes to “Nsoma-Anya-Ji” Kindred; the jaw goes to “Ubiom” Kindred while “Ama-Elu” Kindred takes the neck. That is how it goes down to the ‘Rib’ of the meat to all the Kindred’s.
At ‘Nde-a-Uka’ section, there is completely a reverse order. Findings did reveal that sharing formula system in ‘Nde-a-Uka’ hitherto is rotated amongst the federating Kindred’s. Before, according to findings; it was ‘Umu-Uka’ Kindred that was collecting the head assuming it was meat in the sharing formula and ‘Nkwo-Mkpu’ would take the jaw while ‘Ottai’ takes the neck as the case may be but that formula seems reordered due to certain reasons beyond the scope of this writing. At some point now, these particular Kindred may take the head while the others shares in the rest though sequentially.
This sharing system apart from “meat” is observed mostly in the “Age Grade” leadership structure. There is what is called “Isi-Uke” (i.e.; head of the Age grade), in Ozu culture. This office is culturally a celebrated office because it is given to the leading Kindred at every point in time both at ‘Ama-Etiti’ and Nde-a-Uka’ sections. At ‘Ama-Etiti’, this office seems to be permanently given to “Nsoma Anya-Ji” Kindred but at ‘Nde-a-Uka’, it is usually rotated amongst the federating Kindred’s. It may be ‘Umu-Uka’ now and may be ‘Ottai’ or ‘Nkwo-Mkpu’ in the next.
This trend has been the norm or the in thing for ages and is reported to have been orchestrated to honour the bravery of the Eight (8) founding fathers of the land and to respect their individual personalities and contributions in the well-being of the polity. The little political skirmish at ‘Nde-a-Uka’ during the first quarter of the 21st century between ‘Umu-Uka’ Kindred and the rest of the Kindred’s in the section later became an entire community squabble which nearly tended to corrode the resilient peace and communality that our fathers left as endearing legacy behind. At the nick of time, following the brotherly spirit that brought us together, the rumpus was settled and today again we have a united kingdom that is devoid of unhealthy rancor.