History, Origin, Culture and Tradition of Udi Local Government Area in Enugu state

 
##Location And Demographics
Udi is a Local Government Area in Enugu State, Nigeria. Its administrative headquarters is situated in the town of Udi, located along the A232 highway. The current Local Government Chairman is Hon. Hyginus Ogbonnia Agu. Covering an area of 897 km², Udi had a population of approximately 370,002 as of the 2015 census. The postal code for the area is 401.

##Udi In The Pre-colonial Era- Origins, Traditions, And Governance
Early Origins and Settlement Structure:
Although it is difficult to trace the precise origin of Udi as an autonomous community, it is recognized as the first son among the eight Ununeke descendants, which have now developed into towns. Originally, Udi consisted of three main villages: Okpeme (later divided into Umuezechine and Ekenene), Amagu (the largest village), and Okunino (from which Umuoka emerged). Today, Udi town is composed of five villages in this order of seniority: Umuezechime, Ekenene, Amagu, Okunino, and Umuoka.

By the 19th century—prior to European exploration—Udi had evolved from a modest yet notable community into a significant clan head among neighboring areas. It became the administrative and spiritual head of the Umuneke clan, and by extension, the broader Agbaja Clan, which spans present-day Udi, Ezeagu, Oji River, Enugu, Nkanu, Awgu, and parts of Igbo-Etiti.

##Traditional Lifestyle And Habitation
Architecture and Living Arrangements:
Pre-colonial Udi communities were connected by narrow pathways linking villages, families, and kindreds. Compounds were clustered and enclosed by tall earthen walls known as Aja-Eyi, which served both as security and as habitat for small animals and reptiles. Exiting a compound often required climbing the wall using a bamboo ladder called Obeme.

Houses were built from mud and featured pyramid-shaped thatched roofs made from giant elephant grass. These homes, called Uno-Agu, often included a kitchen section (Uso-Ekwu). Men typically built a separate mud house near the entrance of the compound—called Nkolo—used for receiving guests or rotating among wives. Women were prohibited from sitting on the man’s stool (Oche-Ngodo) in the Nkolo.

Other key features in a compound included:

Onu-Ntubo: A small water outlet used for disposing of waste.

Owoko: A section for collecting rainwater in large clay pots.

Yam barn: Storage space for yams between planting seasons.

Animal pens: For rearing goats and chickens, often housed under beds.


Narrow pathways bordered by earthen walls protected farmland from domestic animals. Because the paths were tight, cows wore bells to warn passersby. The most feared was the male bull, Ukwu Ani.

Clothing and Adornments:
Men wore thick Akwa-Ete fabric tied around the waist and between the legs—a practice called Iwa-Ogodo. Women tied similar cloths as skirts and decorated themselves with waist beads (Jigida), Uli body art, and Ufe, a red dye. Visiting men wore heavy blankets (Akpoto), while elderly women carried curved knives (Mma Agu) for protection or cutting grass.

##Communication And Community Cooperation
Communication was primarily through the beating of wooden drums (Iku Ekwe), which called people to the village square. Whistling (Ikwa Opi Ake) served as a means of informal messaging among friends and kin.

Communal labor was the norm. Men helped each other build mud houses (Izo-Aja), and women collectively harvested elephant grass for roofing (Igbu-Agu). Young men also participated in a rotating labor system called Iri-Ufo-Olu. Life was deeply communal and interdependent.

##Relaxation, Festivals, And Entertainment
Udi people valued recreation and held numerous feasts during planting seasons, all often tied to deities or to Chukwu Abiama (God). Key festivals included:

Owa-Ise

Owa-Nkapu

Owa-Agaga

Owa-Ani Obodo

Owa-Newulu

Owa-Aju

Owa Ani-Udi

Festivals featured traditional dances, masquerades, delicacies like pounded yam, Okpa, assorted soups, and locally tapped palm wine.

##Traditional Governance Structure
Before colonial rule, Udi had a well-organized traditional governance system made up of several institutions that functioned cooperatively:

1. Umunna (Kindred Council)

This grassroots body was central to village life and had powers to resolve disputes, organize events, support members, and even enforce sanctions such as ostracism or banishment.

Subgroups within Umunna:

Council of Elders: Met at dawn, wrapped in Akpoto blankets.

Youth Wing: Handled community labor like road clearing and construction.

Women’s Wing: Oversaw childbirth rites (Igba Oga, Oyoyo), welfare, and discipline.

Umuada: Female descendants of the kindred, married or unmarried, with final authority on unresolved issues.


2. Village Assembly

Consisting of able-bodied men, this group resolved matters escalated from the Umunna.

##Other Community Groups And Social Structures

Oha Institution: Council of respected, honest men; their decisions were sacred.

Agbata-Obi Forum: A neighborly gathering involving shared meals and discussions.

Ndi Nta (Hunters' Council): Coordinated hunting activities and community safety.

Igede Dance Group: Performed at special events and dignitary visits.

Ikpa Dance Group: Warriors-only group showcasing bravery through dance.

Igo Dance Group: Open social group that performed at public functions.

Ogbuzulu (Ima Iyaya): Elite class of affluent individuals. Celebrated with parades, horse riding, and community feasts. Titles passed to their children: Onogolu (son), Ogbu-na-godo (daughter).


##Modern Leadership
Town Union Leadership:

Dr. Chinedu Onyia – Current Town Union President

Bar. Emma Owonta – Former President (2009–2014)

Ukodihe Sonny Chime – President General (2003–2009)

Chief Emmanuel Eneoli – President General (2014–2020)


Royal Leadership:

Igwe Chime – Okwuluoha I (1976–1983)

Igwe G.O.D. Ene – Okwuluoha II (1988–2002)

Igwe Dr. Chris Ogakwu – Okwuluoha III (2008–2020)

Igwe Dr. Sam O. Aneke – Current Traditional Ruler


##The Impact Of Colonialism
The arrival of European administrators in the early 20th century introduced significant changes, including the appointment of warrant chiefs and the establishment of a more formal local governance system. These changes modified—but did not erase—the deep-rooted traditional systems that once governed Udi.