History, Origin, Culture and Traditions of Oraukwu Town in Anambra state

 
There are two main stories about the origin of the Oraukwu people. The first version holds that the land now known as Oraukwu was originally called Ohokwu. The name is believed to be derived from an individual named Ohokwu, a hunter and adventurer, who migrated from the great Nri Kingdom to the present location of Oraukwu around 1583 AD.

Ohokwu, along with his family, initially settled in a place called Edeomu in the Uruamada village. After some time, they moved to Otta, where he built his Obi (house). An Iroko tree stands on the spot where his house was built, and this tree still stands today. According to some sources, Ohokwu had eight sons. The names of his children, in order of seniority, are:

1. Otta

2. Nkwelle

3. Ezennaja

4. Irukwelekor

5. Amaeze

6. Dim-Ubana

7. Urua-Amada

8. Ibenabo

Ohokwu's first wife gave birth to Otta and Amaeze. It's important to note that Amaeze's original name was Eze. Ohokwu built a house for Eze at the present site of Amaeze village. The path leading to Eze’s house was called "Ama Nwa Eze," which, over time, became known as Amaeze due to ease of pronunciation. The meaning remains unchanged. The close bond between the villages of Amaeze and Otta, particularly during the crises that followed the Civil War, can be attributed to the fact that they were born of the same mother. Similarly, Ezennaja and Urua-Amada were once known as Amada Akanabo, meaning "the two hands of Amada." Nkwelle and Dim-Ubana are believed to have shared the same maternal lineage and are also closely connected. Ibenabo and Irukwelekor, born of the same woman, were known as Ebenesi. The possibility of Ohokwu having a female child has not been confirmed.

In Otta village, the eldest of the kindreds is called the Ottaeke. The Ottaeke is the first son of Otta, who is the son of Ohokwu. Along with the other sons of Otta, they form the Otta village. This kindred maintains the Obi of Ohokwu. Genealogically, the family of Peter Udoezeani represents the Isiani of Oraukwu. His family is considered the Okpala (the first son of Ohokwu). As the head of the Ezeani society, his role is to crown the Igwe. They are the kingmakers and, in matters of tradition, hold the final authority. Peter's father crowned Igwe Samuel Abor, and upon his father's death, Peter crowned Igwe Onyeka and Igwe Emeka Ogbunude. His testimony as a source of this historical account is considered credible, as he can be regarded as an expert witness.

The second version of the origin story argues that there was no individual named Ohokwu. Proponents of this version claim that it was a young hunter named Eke, who migrated from Agukwu Nri and settled in Otta village with his family. His first son was named Otta, and the Ottaeke kindred derived its name from Otta (the first son) and Eke (his surname). This version also suggests that the original name of Ohokwu was Ohaukwu, reflecting the destiny of the early settlers.

Both versions agree that Otta village is the eldest of the villages, and the Ottaeke kindred holds the Ofor (sacred staff) of Oraukwu. Both also acknowledge that most of the villages are direct descendants of the first settler. However, there is some debate about the seniority of the villages. According to some sources, the seniority of the villages might not be based on the order of birth but on other factors. Otta, the eldest village, is situated in Enuoha, while Nkwelle, the second village, is located in Uruani. Ezennaja, located in Enuoha, follows, and Irukwelekor is in Uruani. This arrangement is said to bring wisdom to the community, reducing conflict, especially when it comes to sharing political positions.

This ancient wisdom could serve as a valuable lesson for Nigeria in its pursuit of a more just and unified nation. Despite the debates, Otta remains universally accepted as the eldest village, with no contradiction. However, as in any society, migration occurs, and some groups have settled in Oraukwu over time, blending with the indigenous people. These settlers can be found in various villages.

In Ezennaja, the Umuohinta kindred traces its origin to a small community called Umuohi, which shared a boundary with Oraukwu. Following a boundary dispute, they teamed up with Neni to fight Oraukwu. This dispute is still ongoing in the courts today. The Umuohinta kindred became an integral part of Oraukwu over the centuries.

The Umuakpaka kindred, according to the oldest member, Chief Martin Nnolim (Okwulora), migrated from Abacha. Their great grandfather, Akpaka Onyilenyi, was a powerful medicine man hired by Oraukwu to prepare war medicine. After the war, he settled in the present-day Nkwo square, where his family established themselves and became part of Oraukwu.

In Ibenabo village, the Umuagulu kindred, who originated from Ohaofia, are a significant part of the community. Oral tradition also suggests that other families from Ohaofia joined Oraukwu. In Amaeze village, some families came from Ozu, except the Umuatu family, who are known for breaking kola nuts at gatherings. In Dim-Ubama, a unique festival called the Diji Ohi ceremony was once celebrated. During this festival, no one from other villages was allowed to visit Dim Ubana. This village suffered a tragic loss during an ancient war with Alor, as the Alor warriors attacked on the day of the festival. The village's small population today can be attributed to this event.

Oraukwu's land also includes areas named Ozu, Owa, Igbolo, Ovolo, Ohofia, and Mgbawa-Okili. These were once independent towns, but many were affected by the horrors of the slave trade. During the reign of terror caused by the Ohaofia people, these towns were raided, and their people were captured and sold into slavery. Many of these former slave traders eventually settled in Oraukwu, while others left due to pressure from their inhumane practices. Despite these challenges, Oraukwu maintained peaceful relations with neighboring towns like Ozu.

In the past, Oraukwu lived harmoniously with Ozu, sharing markets, feasts, and other communal activities. However, a land dispute in recent times caused a rift, leading to a conflict with Neni and even resulting in legal battles. Oraukwu’s peace was also disturbed by attacks from neighboring towns, such as Owa and Ohofia, with the Owa people known for disturbing the dead. A saying emerged warning people to never show Owa warriors a grave, as they were notorious for disturbing the dead.

Some families in Oraukwu were once considered outcasts (Osu), having dedicated themselves to deities for protection. These families were accepted into Oraukwu and allowed to settle, eventually becoming an integral part of the community.

The Transformation of the Name Ohokwu to Oraukwu:
When the colonial powers arrived in Igboland, Oraukwu was significantly influenced by the western practices brought by the Europeans, including education and civilization. The people of Oraukwu embraced these changes and many of them sought education for their children. Others took up trading, migrating to Onitsha for the Abada trade or working as coal miners in Enugu, while some established rice farms in Abakaliki.

The rise in education led to the formation of the Oraukwu Progressive Union (OPU). The intellectual discussions within this group led to a rethinking of the town’s name. Inspired by neighboring towns that had changed their names to reflect their identity, Oraukwu decided to adopt a new name that would reflect its greatness. After careful consideration, they chose the name Oraukwu, meaning "The Town of the Great," under the leadership of Raphael Udechukwu as the OPU President. This change marked a new chapter for Oraukwu.

The Igbo Calendar in Oraukwu:
Before the arrival of Western civilization, the Igbo traditional society, like many African societies, had an organized system of life, including their own calendar. In Oraukwu, as in other Igbo communities, the day was marked by the crowing of the cock. Time was also measured by the length of shadows. The day was divided into four market days: Eke, Orie, Afor, and Nkwo. Seven weeks, or 28 days, made up a month, and thirteen months made a year.

The Igbo calendar shares similarities with the Gregorian calendar, with both systems recognizing the significance of numbers like four and seven. The names of the market days – Eke, Orie, Afor, and Nkwo – have their roots in the mythology of the Nri Kingdom, where the spirit Eri, the founder of the kingdom, is said to have named the days after the spirits that governed them.

Thus, the Igbo traditional calendar is not only a practical system for timekeeping but also a spiritual reflection of their deep connection to nature and the divine.