S University of Nigeria Research Publications
NJOKU, Donatus Igwe
Author PG/Ph.D/98/26006
The Socio-Economic and Cultural Impact of the Presbyterian Mission in North Eastern Igboland Title (1880-2006)
Social Sciences Faculty
Religion Department
August, 2007 Date
Signature Title Page
THE SOCIO-ECONOMIC AND CULTURAL a IMPACT OF THE PRESBYTERIAN MISSION INS NORTH EASTERN IGBOLAND (1880 - 2006)
NJOKU DONATUS IGWE PG/Ph. D/'98/26006
Department of' Religion University of Nigeria, Nsuka C , Requirement PageP
THE SOCIO-CONOMIC AND CULTURAL IMPACT OF THE PRESBYTERIAN MISSION IN NORTH EASTERN IGBOLAND 1880 - 2006
A THESIS SUBMITTED TO THE DEPARTMENT OF RELIGION FACULTY OF THE SOCIAL SCIENCES IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE AWARD OF THE DEGREE, DOCTOR OF PHILOSOPHY IN RELIGION. C
Njoku Donatus Igwe PG/Ph.D/98/26006 I. I.... .*****a Rev Dr Agha,-U. Su pervjllor
Dr. C. 0.T. Ugpw Head of DeA rt rtment
Prof. 0key Titam hanaf Faru ty
External Examiner 1 DEDICATION ?, \. Dedicated to Missionaries and Christians especially:
C The very Rev. Dr. Richard William Fee Dr. Stephen Alo Igboke Mr. Cyprian Nworie Okiri (ESQ) CNA Agha Uka Marvellous Njoku. vi CERTIFICATION
Njoku Donatus Igwe (Rev) a doctoral Candidate in the Department of a
Religion with Registration Number PG/Ph.D/98/26006 has satisfactorily completed the requirements for Doctoral Programme in Religion. The work embodied in this Thesis is original and has not been submitted in part or full for any other DisserJation of this or any university.
Candidate \ supervisor v11 ACKNOWLEDGEMENT
Ihave come along way with Rev. Dr. A'gha Uka Agha to be here. He I I is a man of integrity, mentor of special class, and enabler with undaunted encouragement, whose constructive criticisms have reshaped the Research report to appreciable state. I shall tell the world that my supervisor and Head Department of Religion mean so much to me. The researcher delightfully appreciates enviable contributions of the members of staff, Department of Religion University of Nigeria, Nsukka among who are the Rev. Prof. Nlemanya Onwu, Rev. Fr. (Dr.) Anthony N.O. Ekwunife, (Professor); Dr. S.O. Onyeidu, Dr. Malachy I.Okwueze, Dr. C.O.T. Ugwu, Rev. Fr. Dr. H. Achunike, Rev. Eziechi Ituma (Ph.D) and Rev. Onyekachuku K. Ngele. The Vice - Chancellor of Ebonyi State University Professor Fidelis Ogah (OON), Dr. S.O. Elom Dean Student Affairs and Dr. E.O. Okporie Assistant Dean Student Affairs College of Agricultural sciences are highly applauded for their persuasions and understanbing.' The researcher is indebted to Rev Dr. Richard W. Fee, Mr & Mrs Cyprian N. Okiri Esq. CNA, Dr. S.A. Igboke Sole Administrator Ebonyi State Hatchery Farm Nkaleke and Sam N. Egwu Deputy Registrar of Ebonyi State University. Rev. Fr. Dr. Clement I.Osunwokeh, Rev Fr. Dr Anthony Echiegu Secretary to the Board of Governors Abakaliki literacy and Translation Trust, and very Rev. P.O. Elom for invaluable pieces of , advise and for granting access to their libraries. Ideeply appreciate the support of Elder Chief (Hon.) Fredrick Ekoyo Udeogu Commissioner for Donor Agency Ebonyi State and Hon. Franics Elem as well, Elder Aaron Chukwu Anaga. ~$ron-~goziOgah, Jacinta, Christian, Maria, Nnanna and Casmir Anyanwu, David and James for their unreserved cares that they expended to my family. Stephen Njoku, an ebullient lieutenant whose contributions could hardly be underlined as well as Bishop B.C.B Onyebor, Bishop Agupusi, Ven. Chike Iwekpeazu (Administrator), Ven. Onu kwufo, S.O. N Synod Secretary, Rev. Sam Ewa and Rev. Nnachi (Presbytery Clerks), Rev. Edwin Nwanchor and Rev. Dr. viii 0.0. Eke (moderators of Presbytery and Synod respectively). In addition, Rev. Joseph N. Nwibo Chairman NRC Consistory has been of great help. The authors of various materials consulte'd at different stages of the doctoral programme along with those interviewed were indeed appreciated. The contributions of my family were not the least rather one of continuous persuasion, assistance, cares that worked through days of sorrows. Mrs Clementina Nkechi Njoku (Ph.D Candidate) is a woman of a class that knew what were helpful and went for them. Iappreciate you and our lively children (Favour, Kingsley, Richard and Agha). This doctoral defense marked final victory over the attempts of forces of darkness to frustrate the successful completion with two consecutive ghastly motor accidents on May 22, 2007 and June 10, 2007 that wrecked the Vehicle. Thank you Lord for saving me thereby provided an extended life to continue in the service of humanity and the expansion of your kingdom here on earth. Mrs. Egbe Dorathy has been great enabler along with Chinasa Okeagu and Blessing Aguzu who took the pains of typing this work is highly respected now and in future. I Abstract
6 1 The topic, the Socio-Economic and Cultural Impact of the Presbyterian Mission in North Eastern Igboland 1880-2006 has not been fully investigated and documented. Some missionaries that pioneered mission activities have gone to rest with the Lord while those alive went home with the written records of their work, some of which are found in their diaries, while others are published in their mission magazines and most of the documents have been lost. The problem has been made worse by the ravages of Nigerian civil war that destroyed whatever records and documents the missionaries left which the Church in thr zone might have kept before the war. The post war Church records we have are narrations presented during inauguration of Church Congregations or the creation of parishes. Most of earliest indigenes that served missions as clergy in the North Eastern Igboland have either died or are no longer capable of remembering vital facts about missionary activities in the zone. During this period as well, the history of education in the zone had not yet been written. The historical method adopted for this work was based on data collection from preliminary sources, primary and secondary sources. Oral interviews were also conducted with Church committees, clergymen and elders of the Churches in the area. The information from primary sources came mainly from oral interviews. The data from secondary sources were derived from the existing texts found in the libraries, archives and periodicals. The information gathered were sifted, collated and presented both analytically and descriptively. The research revealed that the Presbyterian mission established agricultural projects in the North Eastern Igboland and introduced new food crops and vegetables. They not only established both primary and secondary schools, but they also established health care scheme and leper settlements in various parts of the area. Water scheme project that had three phases of bounded water reservoir, sand filter and hand pump device were established and it helped to solve the problem of lack of water supply and guinea worm diseases. The research showed that the establishment of animal husbandry, cattle ranches and group farm scheme that offered the ~eoplerevolving loan helped to solve the socio-economic needs of the people. The research proved that one of the health centers has been upgraded to a hospital. According to the results of our research, the Presbyterian mission in conjunction with other missions embarked on the translation of the Bible into the dialects of the people of North Eastern Igboland and that they have completed the translation of the final text of the Bible into Izzi, Ikwo and Ezza languages. The information available to the researcher revealed that there are 77 ordained indigenes in the ministry of the Presbyterian Church from the North Eastern Igboland, 59 indigenous priests ordained by Roman Catholic Mission, 13 ordained indigenes by both the Anglican Communion and the Methodist Church, while' Assemblies of God (Nigeria) has ordained 12 indigenes in the area. The results of our investigation proved that the entire education project established by the Presbyterian mission benefited both Presbyterian member and member of other Churches from primary to university level. Presbyterian Church of Nigeria has made the greatest contribution towards the progress of the North Eastern people of Igboland. Table of Contents a
PRELIMINARIES Title i Requirements iii
Approval iv I Certification v Dedication vi Acknowledgement vii Abstract ix Table of Contents: X Abbreviations xiii
Chapter 1: INTRODUCTION: 1 1. Background of the Study 1 1.1, Statement of Problem 6 1.2. Aim of the Study . 7 1.3. Method of Research 7 1.4 Significance of the Study 8 1.5. Scope of the Study 8 16 Limitation of the Study 9 1.7. Definition of Related Terms 9 Chapter 2: LITERATURE REVIEW: 17 2 1 Theory of Inculturation 17 2.2. Divergent Interest in Mission 25 2.3. Review on Marriage 28 2.4. Conflict in Missionary Incursion in ~ort'hEastern Igboland 35 2.5. Review on Culture 42 2.6. Missionary Impact in Nigeria Society 51
Chapter 3: NORTH EASTERN IGBOLAND BEFORE MISSIONARY IMPACT: 59 Myths of Origin and Migration 59 Oral Traditions of Ezaa, Ikwo and Izii on Myth of Origin and Migration 65 Intellectual Interpretation of the Myth of Origin 72 The Belief System and the World-view of the People 75 , Festivals 89 Marriage System and Informal Education 92 The People Occupation 99 The System of Governance 108 -
Chapter 4: THE ADVENT OF THE PRESBYTERIAN MISSION INNORTH EASTERN IGBOLAN: 117 4.1. The Missiological Mandate and Ecclesiastical Model 117 4.2. The Years of Struggle in North Eastern Igboland - 1888-1936 119 4.3. Years of Planting the Church of Scottland Mission 1936-1960 123
4.4. Development of Modern Presbyterian Mission b
1960 - 1980 I ' 124 4.4.1. Scholarship Plan for the Community 4.4.2. Norcad Group Farm Scheme 4.4.3. Bible Translation Scheme 4.5 Growth, Innovation and Contributions of Presbyterian Mission in the Area 1980 ,- 2006
Chapter 5: THE COMING OF OTHER MISSIONARIES IN NORTH EASTERN IGBOLAND: 5.1 The Advent of the Roman Catholic Mission 5.2 The Assemblies of God Nigeria 5.3 The Nigerian Reformed Church 5.4 The Anglican Church in North Eastern Igboland 5.5 The Secession of Anglican Members from the Presbyterian Mission 1959. 5.6 The Methodist Church in North Eastern Igboland
Chapter 6: THE PRESBYTERIAN MISSION ACTIVITIES AND IMPACT ASSESEMENT: 6.1 Conflicts and Resolutions 6.2 Social Impact . 6.3 Cultural Impact 6.4 Economic Impact
Chapter 7: SUMMARY AND CONCLUSION: 7.1 Summary of the Findings 7.2 Contributions to Knowledge 7.3 Recommendations 7.4 Suggestions for Further Studies 7.5 Conclusion Bibliography Appendix 1: Participatory-Oral Interview Questions and "o~o;'/ Church Conflict in Afikpo: The Stand of the Government of Abia State. 299
Appendix 2: Ikwo Noyo Clan Resolution!; on,ABC, Group Farm and the three (3) Villages of Ekpa-Omaka Land Crisis. 305
Appendix 3: Other Denominations in No1 th Eastern Igboland ' 308
Appendix 4: Ordained Indigenes in the Mission Field of North Eastern Igboland. 312 Appendix 5: Mission Institutions in North Eastern Igboland
Appendix 6: Maps and Charts: . Maps: Ezza Ezekuna Ikwo Noyo Izzi Nnode St. Andrew's Azuiyiokwu, First Presbyterian Stone Manse and Office Buildings Abakaliki St. Peter's Kpiri-kpiri, First Presbyterian Stone Church Building Abakaliki. St. Peter's Ultra-Modern Presbyterian Church Kpiri-kpiri Abakaliki. St. Theresa's Cathedral, First Roman Catholic Church Abakaliki. Nigeria Reformed Church No .I. Ogoja Road, NRC Headquarters Abakaliki. All Saints cathedral, First Anglican Church Abakaliki 179 Methodist Church Cathedral, Abakaliki Circuit 185
Charts: Cultural Calendar and Festivals in Ezza, Ikwo and Izzi. Team of Bible Translators 135 College of Health Sciences Graduates 138 Student Enrollment and levels 213 Staff and Student Ratio 213 ' Presbyterian and Methodist Members. 253 Anglican and Roman Catholic Members 254 Nigeria Reformed Church Members. 258 Summary of Church Membership. 259 .ma Xlll
Abbrievations
AGN - Assemblies of God Nigeria ALTT - Abakaliki Literacy and Translation Trust ANPAD - All Nigerian Priests of ABa kaliki Diocese CCN - Christian Council of Nigeria CCP - Christian Central Pharmacy CHAN - Christian Health Association of Nigeria CMS .. Church Missionary Society CSM - Church of Scotland Mission ' EKCO - Ekpelu and Ezeke Cooperate with Obegu KSJI - Knight of St. John International KSM - Knight of St. Mulumba MCA - Men's Christian ~ssociatiodof Nigeria NORCAP - Norwegian Church Agricultural Project NRC - Nigeria Reformed Church NUC - National Universities Commission OPD - Out Patients Department PCN - Presbyterian Church of Nigeria PY PAN - Presbyterian Young Peoples ~ksodationof Nigeria RCMO - Roman Catholic Men organization* RCYON - Roman Catholic Youth Organization of Nigeria RIM - Rural Improvement Mission SOLS - Southern Ogoja Leprosy Service sos - Save Our Souls SSS - State Security Services UNN - University of Nigeria Nsukka VTE - Vocational Technology Education Chapter I: INTRODUCTION:
Background to the Study:
The North Eastern Igboland has existed before missionary incursion into the area. The Colonial masters administered the zone under Ogoja province headed by Captain Peter Riley as the Resident Governor
(McGettrick,1988:207). The Colonial administration fragmented the zone into Northern and Southern districts in which Abakaliki was the Capital of
I i the Northern district that included Ezza, Ikwo,,Izzi, Mgbo, Ishielu, Ogoja and Obudu. While, Afikpo was the capital of Southern district that stretched to Unwana, Itigidi, Ohaozara, Edda, Ikom and Obubara. The zone under colonial administration was classified as Cross River Igbo people which linked the area up to Abam.
The historical problem of irredentism of the North Eastern Igbojand was further compounded with missionary in'cursion that lumped the zone with Emene in Enugu, Nkporo, Abiriba, Abam, Igbere and Ohafia. The
r i missionaries saw the North Eastern Igboland as a bloc steched to Abam and did their work within the zone. The Church later restructured her sphere and separated Ohafia, Igbere, Nkporo, Abiriba and Abam from the bloc. The North Eastern Igboland under the government of the Church then included not only Emene but entire Enugu and Anambra with
Abakaliki as headquarters until Afikpo and Enugu presbyteries were carved out from the then Abakaliki presbytery that was reconstituted.
The restructuring of the geographical spreadaf the ~orthEastern
Igboland went through greater chains of secular administrations that - lumped the area with the former Eastern Region, East central State,
Anarnbra State and Enugu State. It was in October 1996 at the creation
of Ebonyi State that the sphere came together to be governed by secular
authority under the first Executive Governor Dr Sam. 0. Egwu who
handed over to the Second Executive Governor Chief Martin Nwanchor
Elechi of Ikwo Noyo clan on 2gth May 2007 (Idede & Ezechukwu, 1999: t 10).
The North Eastern Igboland has Abakaliki as capital city of Ebonyi
State and Ecclesiastical capital of the East central synod of 'the
Presbyterian Church of Nigeria that covered Abakaliki zone, Enugu and
Anambra States. The other areas of the North Eastern Igboland consisted
of Ezza, Ikwo, Izzi, Mgbo, Ishielu; Ohaozara- Uburu, Okposi, Onicha,
Osiri, and others.
The North Eastern Igboland has tourist attractions at Abakaliki
green lake, Nkpurukem cave at Afikpo, Edda, Rolling Hills, Salt Lakes at
Uburu, and Okposi. Others are Ozziza, Ndibe, Oferjakpa and Oferekpe
beacht,s (Ebonyi, 2005: iii). The ecological factor within the Nkporo,
Abiriba, Igbere and Ohafia that were exerc'ised from the North Eastern
I
Igbola id has been proved to gully erosion. But within Afikpo, Unwana, ,
Edda, Okposi, Uburu and Onicha zone the physical features are more of
hills, steep valleys, rocky grounds, palm trees are scattered in the valley t 6 and crops produce more yield in the valley than on the high hills or rocky
grounds. Within the Afikpo zone of the North Eastern Igboland, scarcity of
water has not been endemic during dry season. I The land of Izzi and Mgblizhia group present the feature of
savannah forest with tableland; short trees, shrubs, grasses and cereal
crops are produced in large quantity. (Ugoh, 2003:lO). There is shortage
* * of good drinking water coupled with the threat1of desert encroachment.
The economic importance of the North Eastern Igboland to Nigeria
has been projected when the zone was described as the forest belt,
swampy land and palm belt of Eastern Nigeria from where palm produce
served as major cash crop before the commencement of the era of crude
oil (Iloje, 1981: 12). Ebonyi State shares the derivative from the river I with Nigeria as a nation being similarities of riches in the sea. Ebonyi
River has been the main source of water supply bin the North Eastern
Igboland. Ebonyi River took its source from Nsukka hill and produced
Ebonyi Ezza, Ebonyi Ikwo and Ebonyi Izzi. Ebonyi Ikwo divided Ikowland
into two parts and the part lying towards East has been constituted into
Ikwo East Local Government while Ebonyi empties itself into Cross River
at Oferekpe and Ofenkpa beaches. While the other part of Ebonyi river
has been formed into two Local Government of Ikwo Central and Ikwo
South Local Government, Ikwo therefore has natural boundaries with her I , neighbours in the East with Cross River and Westward with Ezza people
bounded by Ndende River that empties itself into Ebonyi Akpoha River for
which Ikwo land is the Fertile Crescent and river basin of the North
Eastern Igboland.
Charles Partridge intoned that Ikwo people have placed much interest on
land (Charles, 1978: 238). The Ebonyi Akpoha River flows downwards L and empties itself into Cross River at Ozziza beach where it continues its , course through Ndibe beach into the Cross ~iver.
Base Metal Corporation that extracted lead made the first geological
incursion into North Eastern Igboland, and zinc lodges deposits at
Enyigba and Ikwo axis in 1930 (Chapman,, 1930:6). Recent geological
and mining survey projected that there are abundant mineral deposits
within North Eastern Igboland.
The geological survey located igneous rocks, gypsum, lignite, phosphates
and kaolin clans at Afikpo (Ebonyi, 2005: viii-i?). Tbat lead, zinc, copper,
salt, aluminum, gold and uranium exist in large quantities at Enyigba.
That mineral deposit at Uburu consists of salt, zinc, copper and sand. ,
Within the North Eastern Igboland at' Ishiagu marble stone, lead,
limestone. Quarrying, uranium, gold, igneous rocks, and tarlshale have
been located. The survey informed that clay and salt are at Okposi while
zinc and copper are natural depositions at Osiri. It has been noted that
kaolin clans. Marble stone, gold uranium, igneous rocks, tarlshaie and
6 barites exist at Ivo. At Ohaozara mineral deposit include sand, gold,
Uranium, and igneous rocks. The mineral deposits located at Ikwo include
lead and false gold. Amofia in Mgbo and Akpoha recorded mineral deposit
of dolomite. Okpoto in Izzi of the North Eastern Igboland has gypsum,
limestone and reserves. Other mineral deposits of quarrying, lignite and
igneous rocks have been recorded in Abakaliki in Izzi and at Enohia,
+ Ozziza and Ndibe have records of coal deposit and Edda has the record of
petroleum. And Unwana has the privileged record of crude oil in the North Eastern Igboland. The territory of North Eastern Igboland has abundant
laterites.
The North Eastern Igboland shares boundary in the North with Benue
State, in the South with Abia State in the West with Enugu and East with
Cross River and lies approximately latitudes 70 3'N longitudes 504' E and
60 45' E and the land mass of the North Eastern Igboland within Ebonyi 7 State has been approximated to 5932 square kilometers. The zone enjoys
dry and rainy seasons. The dry season informs the tropical sunshine. Dry
wind void of moisture that generates excessive heat and drought. The
North East Trade wind (NETW) blows across Sahara desert between
December and April. Streams and ponds are dried up; Ebonyi River
recedes greatly while in some places it could be crossed on foot without canoe. Trees and grasses wither except in oasis. Another styling feature of the season is harmattan that generates' wirids that carry sand, envelops forest in a fog and with an attendant water scarcity.
The rainny season sets in, in earnest about May to October annually.
Farming operations continue during rainy sebson and the highkst rain fall in the zone ranged from 200 and 180 centimeters with an average rainfall of 120 and 100 centimeters annually, while the rains nourish the crops on the field and it also hinders people's movements while heavy rainfall lock up people in their homes with flood as repltant effect. With flood fishermen are at their best with ample opportunity for great catch from streams and rivers. Fishing generates income and provides seafood for the populace. .- Other background information on the North Eastern Igboland that ranged
from origins, migration, belief system, education, marriage system,
occupation and political dynamics that guided the traditional society of , the areas have been treated in chapter three of this thesis.
1. Statement of Problem:
European Missionary activities and their impact on North Eastern
Igboland have not been fully documented. Most missionaries that
pioneered mission activities have gone to rest with the Lord while those
alive went home with written records of their work, some of which are
found in their dairies while others are published in their mission
magazines, most of the documents have beentlost: The account of their
activities and the responses of the North Eastern Igboland people to them
seem to be lost, as most contemporaries of the pioneering missionaries
seem to have died while others may have lost memory of accurate
account of events.
The problem has been made worse by the ravages of Nigerian civil
war that destroyed most of the records and documents missionaries left,
which the church in 'the zone might have kept before the war. The post .) war church records we have are narrations presented during inauguration ------of Church congregations or at the creation of parishes. Most of the
earliest indigenes that served missions as clergy in North Easthern
Igboland have either died or are no longer capable of remembering vital
.-" - facts about missionary activities in the zone. During this period as well,
the history of education in the zone had not yet been written. In the light of the above problem ouF task in this work is to
investigate the material impact of missionary activities as change agent
on the people of the North Eastern Igboland on the area of education,
governance, health care while economic impact will cover agriculture and
human resource development and cultural impact would deal with
changes that occurred in belief system and practices of the people.
1.2 Aim of the Study:
The general aim of this research is to provide data on the North
Eastern Igboland as background for proper understanding of their origin,
migration, cultural values and world-view. The specific aim is to identify
the contributions of the Presbyterian mission or Church of Scottland
Mission (CSM) to the zone.
I , The missionary activity in the North Eastern Igboland brought about
the changes that occurred in the areas of culture, education, belief
system and practices, female liberation, child abuse, health care and
P economy. The aim also will be to assess the-rble of the mission in
fostering human resource development.
1.3 Method of Research:
- - - This researcK is Baqcalty historkat, therefore the research-method
adopted for this work was based on data collection from preliminary
sources, primary and secondary sources. Oral interviews were also
conducted with Church comiittees, clergymen and elders of the Churches *- in the area. The information from primary sourxes came mainly from oral
interviews conducted among the clergymen, elders and Church - committee members. The data from secondary sources were derived
from the existing texts found in the libraries, archieves and periodicals. I The researcher used periodiration to create time frame for easy
assessment of the missionary activities and impact within a particular
period. The information gathered from the various sources were sifted, P collated and thus the method of presentation was therefore both
analytical and descriptive.
1.4 Significances of the Study:
The work will provide a cource of information on the socio-cultural
and Economic impact of the Presbyterian mission in the North Eastern
Igboland to posterity and serve as additiorlal literature to the existing
literature in the field of study. The data on social impact showed changes
in education of the people, system of govbrnarice and health care,
cultural impact revealed changes in the belief system and practices along
with economic impact that brough about changes in agriculture and
human resources development. It is hoped that'this work will be an
invaluable contribution to Christian mission and social changes studies in
Nigeria. Reserchers in the field of anthropology, sociology, culture
contact or interactions, history, economics geology and mining shall have
frame of reference in this work. i-
1.5 Scope of Study:
The study covers missionary activities in the North Eastern
+- Igboland. The activities include the presence of the Roaman Catholic
mission, Assemblies of God Nigeria, the Anglican Church, the Methodist I Church, Nigeria Reformed Church and other missions in the contemporary
North Eastern Igboland. The study covers missionary approach and
# missionary impact in the zone. The study area is limitd to the North
Eastern Igboland. The characteristic profile of missionary activities in the
North Eastern Igboland is analytically different as in other parts of Nigeria
as shown by the Presbyterian mission scholarship scheme.
1.6 Limitation of the Study:
The study is limited to North Eastern Igboland. It is focused on the
impact of the Presbyterian mission in the area of ivestigation
I 1.6 Definition of Terms: .'
Mission: The etymology of the term missions came from Latin and
Greek. The Latin word 'mitto' means 'I send'. The word 'Apostle' is
derived from the Greek word 'appostollo' meaning 'I send' (Agha,
1997:9). Although the root of the term came from two different sources,
the words are synonymous.
The definition of the terms Christian missions had parted scholars
to varied camps yet the root of Christian missions has been traced to the
biblical injunction of Christ to his followers known as the Great
Commission (Matt. 28: 18-20). The injunction marked the inauguration of
I world mission that Christians be sent to evangelize all nations and bring
the message of the saving grace of Jesus Christ to the doorsteps of
unconverted people of the earth. The principal elements involved in /
Christian missions are, namely, the parent body, in other words the body that commissions or organization that sends, the herald that is sent and lastly those they are sent to.
The propagation of the Gospel was uppermost in the mind of Christ for which he tagged it the main task of the believers from the beginning.
God initiated the mission to evangelise all nations of the world by sending his son Jesus Christ into the world and he likewise commissioned his
disciples (John 20:21). F
The continuity has always stirred the ship of Christian missionary enterprises in varied phases. Christian missions to evangelize Pagan part of Europe in the eight-century and Africa in the 19" century; missions to
Muslims were initiated and World Missionary Conference held at.
Edinburgh in 1910 was aimed at World evangelization (Livingstone,
Christian mission differs from evangelism in that crusaders could r leave the place at the end of the programme and continue 'else where while missionaries stay at their mission station to nurse their converts and establish their Church. Today Christian missions have become more effective through Christian indigenous agents-who have taken over the
_missionary------mandate to execute in their own fatherland. Yet we ------underscore the fact that Christian missionaries are commissioned agents I of their parent body. There are instruments in God's hand and ambassadors of Christ as they labour to 'present the Good news intelligibly and convincingly to the people. Their commitments to the
Gospel mandate are measured by their exemplary lives in conduct and faith. Yet they are in authority with power to preach, train, correct and
rebuke.
Agha, A.U. cited Robert Hall Glover who said that: Missionary enterprises rest upon Christ's command t and commission for its authority. Christ did not merely express a wish or offers a suggestion. He gave an order, explicit, implicit, peremptory-Go ye into the world and preach the Gospel to all nations (Glover, 1939:22).
The urgency, immediacy and uttermost importance of Christian missions
stare at the faces of every believer, insisting that the Great Commission
must be kept to the latter.
Culture: Scholars differ in opinions and arguments that ensured
generated controversy which forced the concept of culture to cut across 4 . many fields and has passed it through the way of science in terms of real
things, events, observable, directly and participatory in the external world
we live.
According to Taylor, culture as complex whole consists of belief,
custom, moral, art, law, knowledge, and habits a.cquired as member of
society (Taylor, 1971: 21).
Ralph Beal and Harry Hoijer defined culture as the abstraction from
concrete human behaviours but it is not itself'behaviour. L.A White was
opposed to their definition. The fact had been that they operated on the
assumption that they knew and that others ought to know what they
meant by culture as abstraction. In other words, culture is not realistic
4 and does not exist by their definition and the people of the North Eastern
Igbo land cannot accept concept. -\ Emile Durkheim was opposed to definition that denied culture of material - I) substance. In his definition, he saw culture as "social life" that is
"crystallized and fixed on material support" which is "externalizedff.
His instances of material culture include houses, instruments and
machines used in industries (Durkheim, 1938:LVI). The impact of
material culture is essential in the common life of a society, for society
cannot be made up of individuals alone. , I Agha V. Agha is of the view that culture should include all parts of
human environment, totality of human practice, language, religion, mode
of dressing, eating, work and play, soil, land forms and bedrock (Agha,
1996:6).
Culture is the gist of people's way of life, patterned activities, and
1 people's worldview, all geared to achieve values in hur Ian life.
Acculturation: The definition of the term acculturation has been traced
by Agha U. Agha to M. Ember who saw acculturatic n as an 'intensive
contact" that informs, "culture change", when twc different cultures 4 I interact (Agha, 1996: 27-28).
According to George Spindler, acculturation produces culture
------change through four modes of responses from the existing culture that ------external culture interacts with. That external culture comes into contact
with new value system which threatens the existing value system and the
threat forces the people to explore the new system but falls back because , .. of the threat as "re-affirmative traditionalists. The response is an
C exemplary feature in the interaction between Christian missions and the
culture of the North Eastern Igboland. , Secondly those others encounter the new value system with conflict
and would compensate in an effort to belong, in response to group spirit.
This aspect of cultural interactions produced the Christians of the North
Eastern Igboland that remained in the missions after conversion. The , third group encounters the new value system and adopts aspects of
Christianity and traditional cultural values without reworking them to fuse
together. This frame informed continuous friction in acculturation process
in the North Eastern Igboland and the feature exists in the interaction
between the missions and culture.
The fourth adaptive process faces both systems with adjustment. This group is not threatened by conflict because she reworks both aspects of values to create complete whole. The group make's use of the best that both systems can offer and encourages individual members to be effective participants (Spindler, 1968:454-458). Christianity objects to the stand of the forth group on the ground of syncretism, as adjustment to her values and tenets tantamount to cor'npromise. Her preference to resolute position lacks accommodation, flexibility with conflict as undertone.
Acculturation in the North Eastern Igboland has been characterized by conflicts and the dominated societies have been changed by cultural elements of dominant society. The resilience of culture evidence I
unwillingness to adopt Western beliefs, values and life style wholesomely. - ., This accounts for vagaries of changes from society to society and person 8 to person. With introduction of outside elements societies have
experienced tremendous changes after civil disturbance in Nigeria.
P Enculturation: The term enculturation has been defined by Margaret
Mead as the middle course between the abstract statements about
learning as universal process of learning as it takes place in specific
culture (Mead, 1968: 104).
Through enculturation, the new comer learns about culture other than his
own in peculiar way, explicit, implicit, uniqueness and techniques in order
to gain an understanding of what participants say and act.
Margaret Mead, Melville Herkovits and Francis Herkovits agree that no
t one can talk about a culture unless he has studied it. And for one to
understand the culture of another society, one must gain an
understanding of the language of the society. John H. Chilcott informed
the world that enculturation solves the problems of communication and
learning of language (Chilcott, 1968:245-248).
4 Missionary incursion into North Eastern Igboland did not consider
the role of enculturation as a waiver of severe' conflict.
The newcomer ought to have learnt of the needs of the group and draw
universals rather than proceeding from universals to particular. The
external agents out to learn about how individuals acquire property,
marriage, signs and signals, initiations, barrenness, naming, titles, death,
burial and implications of after death. The missionaries ought to have studied the culture of the new abode to l&n of' reward, phshment, aggression, frustration, security and insecurity in the society.
Enculturation conceptualizes culture into specifics to avoid mistaken generalization to specifics in order to minimize conflict if not completely avoided. But most missionary enterprises in Igboland did not adhere to the principle of enculturation as vital factor in cultural change. Cultural changes in such societies through the introduction of external elements went under Ezza, Nchonu, Ikwo, Izzi and Amagu: The explanations of the terms Ezza and Nchonu, Ikwo and Nchonu, Izzi and Amagu have been based on operational functions.
Ezza is a group of people within the North Eastern Igboland that her language is slightly different from Ikwo and Izzi people but does not require interpreter for the three groups of people to understand.
Ezza people are the oldest son to the common ancestor of Ezza, Ikwo and
Izzi people. The Ezza group has been the most widely traveled within the ' , zone and have settlements almost in all parts of Nigeria.
The Ezza people hold Nchonu as her ancestral home and have twelve tribes. The culture and custom of Ezza people differ slightly with Ikwo and Izzi people. The people are known and addressed as "Ezza Ezekuna".
The Ikwo group of people shares similitude with Ezza and Izzi peoples.
The group believes that she is the second son to the common ancestor of the three. The Ikwo group has been the. first group that the colonial
r-- masters studied in their administrative and reconstruction intelligent report in 1930 presented by Chapman. The missionary incursion within the area of focus began with Ikwo people
'-A- with attendant problems. Ikwo people believe that Izzi people are their s
direct brothers and that Ezza is their half brother. The group holds
Nchonu as her ancestral home while Ikwo people are addressed as Ikwo
Noyo. I
The Izzi group of people is the youngest among the three and
shares cultural, custom, tradition, and language similarities. She holds
Amagu as her ancestral home and popularly address as Izzi Nnode or Izzi
Olodo.
The Izzi group of people ranks first in the translation of the group
language into the Bible by the Abakaliki Literacy and Translation Trust.
The translation work projects that Ezza be written as Ezaa, Ikwo remains r I unchanged while Izzi translated as Izii and has been deployed in this .- work. Chapter 2: LITERATURE REVIEW:
This chapter deals with related works to the area of research and
their implications have been projected in relation to the world-view of the
North Eastern Igboland.
2.1 Theory of Inculturation:
Some scholars have suggested that Christian religion ought to be
presented as indigenous to African peoples without resorting to cultural
revival inorder that Africans could look at Christianity with African "eye"
and understand its contents with the "mind" of an African. This informed
why 'inculturation theory" envelops indigenization, adaptation,
enculturation, incarnation, contextualization, inculturation and
acculturation as processes of theoretical frame work for appreciating
-. missionary impact in Africa.
The term indigenous denotes ideas of native, original in character,
aboriginal or originating in and belonging to a place. It supports the idea
of taking something foreign or external and making it authentically
indigenous. Indigenization in Christian mission evolves and maintains
cultureally intergrated Christianity which was not a feature in the
Presbyterian Mission in the North Eastern Igboland. African independent
------churches recognize indigenization and stressed the importance of African
indigenous culture which most western missionaries devalued as
insiginificant. According to Oosthuizen:
... for many years the typical missionary and anthropological literature has presented African religion in a negative manner, characterizing it as pervaded with irrational beliefs in magic, fetishes, spirits, ancestors, and so forth. Indigeneous values and socio-moral injunctions based on African cultural and religious remittances have been cultural underestimated and misrespresented in this intellectual climate, it is little wonder that western intellectual climate, it is little wonder that western theological construct and ecclesiastical models were imposed on South African Chrstians. As a result, the positive contributions of traditional African culture were smothered (Oosthuizen, 1997:B-9). The quest for African identity by Africans is known as Pan Africanism that
became a movement with ideas similar to capitalism, World federalism,
Zionism or Socialism. According to Ayandele (1966: 175) the Church
became the cradle of Nigerian nationalism, in deed, the only medium of
nationalist expression until 1879 when Nigerian owned press was
established and remained the forcum of nationalist strength even after
the analgamation of Southern and Northern Nigeria in 1914. The first
generation educated Nigerians were products of the mission education
scheme equipped for nationalist task by learning and circum,stances of
that time. Ethiopianism in West Africa was nbt arki-government but its
anti-white was not in the same scale as in South and Central Africa as
there were no white settlements and exploitation of economy in West
Africa as was the case in South and Central Africa. Western Christians
were unconscious that their theology was culturally tailored that
embellished Western culture as Christian and exported together with the ------Christian faith (Ayandele, 1966:177-181).
Nlemadim (1996: 116) agreed with Niebhur ( ) that indigenization of
Christianity within the Igbo culture, that both Christ against culture and
.?- Christ of culture may not be sufficient for which Niebhur is of the view that Christ is the judge of culture. How would Christ and Christian faith
-.. -.. be presented to the Igbo such that they would have indigenous
I understanding of Christ and Christian faith? The North Eastern Igboland
should deploy Igbo language, Igbo symbols and metaphor to authenticate sprc. biblical affirmations that Jesus Christ is a universal divine personality.
The translation of the Bible into the language of the people of this area
should be based on original Hebrew and Greek manuscripts to avoid
cultural embellishment from English translatibns. This means that Church
worship, preaching of sermon, celebration of holy communication shall be
in the languages of the North Eastern Igboland peoples. Indigenization
further implies that the priests or clergy in churches in the zone should
not be dressed in ecclesiastical outfits or 'in western suits in the
performance if clerical functions. Communion elements of breadlwafer .. . and wine should be substituted with white yarms and palm wine produced
locally within the zone as the celebration is in rememberance of the
crucifixion of Jesus Christ and His blood shed for the remission of the sins
of the whole world tht include the North Eastern Igboland peoples. The
indigenization of Christianity in the zone is yet to coke.
Adaptation: I
From sociological point of view adaptation refers to changes that
organisms have made on the environment and changes that environment
has made on the organisims through interactions. It is more of
sociological construct than a theological term. When the reaction of the
- organism and environment are positive tendency towards adaptation could be developed that may create the balance between the needs of a
> .'. group and the potential of their environment. According to Onwubiko: , Adaptation implied a peripheral, superficial or non essential activity within a culture. Its concepts encoded Western cultural superiority complex and domination. This was soon realized and African theologians have long fought against it and rejected it (On wubiko, 1992:47).
Within the orbit of missions, adaptation led to borrowing of foreign ideas
to replace the ones that have been original to North Eastern Igboland. It
further suggests mere Christianization of cultural practices that lack depth , and meaning. The change of one's native name to English or Biblical
name has no relevance in changing the individual to sincere Chrisitan.
This was a feature in the Presbyterian mission in the North Eastern
Igboland.
.- Incarnation:
The concept of incarnation originated from the advent of God into
the world in human form. Jesus is God in human flesh. He came to the
world as a human being, shared our human nature and responded
appropriately to the challenges of life. Incarnation of'~odin human flesh '
is a mystery but should not be confused with ,the concept of reincarnation'
of dead relatives in the thoughts of the people of the North Eastern
Igboland. According to Shorter:
-pppppppppp------The way in which analogy of the incarnation was first used suggests that it saved what is called a Christology from above. The purpose of inculturation was expressed to the son of God taking human flesh and adopting a human culture as a necessary concomitant of his human nature (Shorter, 1988:80). The incarnation is God getting involved in human condition - 1 "- - .% irrespective of suffering and decay. It tells the story that God comes
down to the level of human beings with salvation as ultimate solution to
human situation. Through incarnation God feels shares and loves. It is
true that Jesus identified witht the sick, the outcasts, and those excluded
from mainstream of the society. He befriended the weak and the poor
and cared for them. The circumstances of His birth, His tempration, the
personalities of His twelve disciples, His love for children and His
relationship with women, give testimony of the real meaning of
incarnation that God lives in solidarity with humanity (Shorter, 1988:82). , Inculturation:
The term inculturation has been seen as cultural interchange which
openly and freely allows non Christian community or the apostate *- * community the opportunity to interpret the message of salvation within
their cultural, symbolic and conceptual frame works inorder to attain
authentic faith and practice. According to Shorter (1988:02-105)
I Incultation involves a dialogue between a culture and the faith in cultural
form. He went further to state that:
The on-going dialogue between faith and culture or cultures, more fully, it is the active and dynamic relationship between the Christian message and a culture or cultures (shorter, 1988: 100). - - -
pppppppp----- C Shorter saw three views from inculturation:
The standard was Christ's own enculturation, It was Christ's cultura
education as a first century Jew who lived in Galilee. The model indicates Christ's need of other cultures so that He could effectively spread this
Good News of the Kingdom and share His life with humanity. This cultural
education and cultural adoption of a specific human culture placed the
earthly Jesus into the whole historical process of communication between
cultures (Shorter, 1988:80-81).
Inculturation encourages missionaries to follow the example of Christ , Jesus to enlivens the culture of the people as reformation or
reinterpretation of cultural values and norms. Inculturation contends that
evangelizati,on of a people should involve the evangelizing of their culture
from within thereby proclaiming the God News within the perspective of
b' their culture. This was not a feature in the Presbyterian mission in North
Eastern Igboland. I - Enculturation: Enculturation is a sociological term as process by which culture of a
society is transmitted from one generation to another. It is the social way
of learning to meet the felt needs of the people although there are human
needs that are not learned such as self defense, ampanionship, sexual
gratification along with shelter and food. 4
Enculturation is the individual cultural learning process by which
individual is inserted into his culture although informal and unconscious
experience by which the individual educates himself through adaptive
learning process. According to Shorter (1988: 106) symbols or images of
a culture are in themselves didactic and teach the individual to construct - v - his own categories and transcend them even through the act of constructing them. Shorter noted that culture'has 'imaginative grammar
as well, signs comparable to language. Shorter's idea created parallel I I between Enculturation and inculturation. The parallel speaks of insertion
of individual into ones culture as the insertion of the Christian faith into a
culture where Christians were not previously members of the culture.
Acculturation:
The term Acculturation refers to cultural interactions when two
groups with different cultures are involved i~ prolonged inter-cultural
contact that could result to massive changes in the original culture
pattern of one or both group.
Acculturation has element of force, impression of internal
manipulation as communication frame work and would deploy implicit or
explicit threat to cause the people make the changes that those in the . other group expect from them. The positive effect of Acculturation could
be if missionaries were aware that Christianity is a universal religion and
C its authenticity was not limited to one culture of the nations of the world.
Much has happened to the culture of the people with the introduction of I Christianity in the North Eastern Igboland. Acculturation has produced
indigenous Christians more of European missionaries in character which
has affected the gro the Christian Church in the North Eastern @' Igboland.
Contextualization:
Nlemadim (1996: 119) cited Nicholls (1979:21) that quoted Shaki .- Coe and Aharon Sapsezin: Report on Theological Education fund 1972 as Originator of the term contextualization in relation to Christian mission
C.- and Church growth. Nicholls said that:
The TEF report for that year, ministry and Context, suggested that contextualization implies all that is involved in the familiar term indigenization, but seeks to press beyond it to take in to account the process of secularity, technology and the struggle for human justice which characterized the historical movement of nations in the Third L4brld. The report introduces the TEFs Third mandate as a response to the widespread crisis of faith, and search for meaning in life; the urgent issues between development and social justice; the dialectic between a Universal technological civilization and local culture and religious situations (Nicholls, 1979:21).
It has been noted that contextuality is the capacity to respond fully
to the Gospel within the frame of one's own situation while
contextualization is a process of indigenization. Contextualization differs
from indigenization in that it brings out what is within it while
indigenization takes what is external to it and makes it original to itself.
Contextualization takes place in every form of faith whether
revolutionary, non-revolutionary, conservative, liberal, non-Christian and '
Christian alike. Contextualization connotes cultural and theological frame
work. Cultural indices envelop use of artifacts, lays, family, education
along with observable and behavioural levels of cultural practices within
theology there are essential and dogmatic contextualization.
Essential theology deals with biblical theology which is culturally
------conditioned but dogmatic theology is authoritative biblical theology that
has understanding of a given cultural context. Contextualization is quest
for theology that is natural to the North Eastern Igboland peoples in , - which they will feed themselves. Scholars share divided opinions on theological independence of Churches in African on ground that some - Church leaders are incapable of genuine theological creativity while
others may be extremists in their attempt to localize Christianity through
unnatural native forms of worship and synthesis of theological beliefs
(Imasogie, 1992:6-7 and Baker, 1891:423-424).
The school of thought of "Christ of Culture Attitude" is of the view
that there should be no tension between customary laws and the laws of
the Gospel and provided that Christ is a cultural hero, which is an
unfortunate extreme that denial Christ of being the redeemer of mankind.
The Presbyterian Mission in North Eastern Igtjoland did not present the
feature of "Christ of culture Attitude" rather that the Good News is about
Jesus Christ and the reality of His life, death and resurrection. The events . of the Cross and resurrection was Christ redemption of humanity. The Good News is about telling sinners, as well, the people of the North
Eastern Igboland, in the way they can understand that because Jesus
lives they will also live meaningfully, purposefully and qualitatively for ,
now and eternally after now if they make Jesus their.. friend. With the use
of Igbo concepts, symbols and metaphors, the Christian witness must
stay focused on Jesus as the Holy Spirit empowers, directs and makes in-
road into people's hearts and minds.
I 2.2 Divergent Interest:
The Missionaries came to Africa with denominational interest which
4' - created problems in the field. There was competition among them. The Primitive Methodist had explosive expansion policy coupled with the expulsion of the Baptists from Fernando Po by Spanish Government, and
they wanted to establish at Calabar the base of the Presbyterian Mission.
Serious boundary disputes ensured when Methodists claimed Ikot Ekpere and wanted to expand even though surrounded by the Presbyterians and
Qua Iboe Missions.
Kalu (1978:3) cited Mission Council (Minutes 01/10/1907) that the
Methodists informed Qua Iboe and Presbytqrian~that their common enemy is the Roman Catholics which confirmed that there was rivalry among missions and formed the caption of Ekechi (1972) work and established that every benefit of missionary enterprise is by-product of missionary rivalry. Hope Waddel wrote the fundamental principle in
Presbyterian Mission in 1844 and stated that:
It is not our wish to disturb any other body of Christians who may be engaged in similar labors. We would rather co-operate with them and for that and; would respect their arrangsmwts for the benefit of the natives and avoid disturbing their operations, even as we would expect the same consideration from them in respect of ours (Waddell, l863:229).
The I'resbyterian mission called the first Conference of Missionaries attended by the United Free Church, Qua Iboe and Primitive Methodist mission held at Calabar from lSth ~pril1909 'with the sole aim of defusing
disputes based on the understanding that the command to preach the , Gospel to all nations is not addressed to a particular mission agency which the Roman Catholic rejected. The Conference prevented overlapping by Christian missionary bodies and further prepared the way -.- for reunion.
1 The gentleman agreement (boundary agreement) removed the source of
scramble and stress as well, made cooperation much easier.
The boundary solution encouraged the discussion on practical issues
involved in mssion and their identification of common problems enhanced
the search for organic unity. The Presbyterian mission called another
conference of missionaries in 1911 to discuss matter r'ealated to
uniformity of discipline in the native Churches, relationship of Church to
marriage under native law, baptism of Christian women married to
polygamous husbands and allocation of unevangelized fields. The
Conference in addition discussed ministe'rial ' training, education,
curriculum/catechism temperance as well, attitude towards African songs I
I and dances. The spotlight of the Conference was address by Wilkie
(Mission Council, Minutes of 07/02/1911) (Presbyterian) persuaded the
Conference to press on toward union since there are much in common to
yield the desired fruits although Episcopacy is problem that could be
solved through dialogue.
The Conference Minutes stressed that: k I
We are not here primarily to establish in Africa Presbyterianism or Methodism or any other-ism but to preach and to take a lowly place under the guidance of the spirit of God in laying the foundation of a church which shall not be foreign to the African (Wilkie, Conference Minutes 191 1: 77). The road to unity moved forward and reached consummation in 1965 but
-. was mared by divergent interest of the Methodist and Anglican missions
championed by Idowu and Igwe (indigeneous agents).
2.3 Review on Marriage:
The concept of marriage has been ascribed to a process that
culminated into wedding as solemnization. I According to Adrian Thatcher, "processual marriage" has been the i formation of marriage through process rather than a clearly defined rite
of passage (Thatcher, 2004:2). The world-view of the North Eastern w Igboland informed that people get married according to cultural laws and
that marriage as rite of passage undergoes stages before consummation.
And that culture insists that marriage ought to receive the traditional
blessing before the white wedding of the church. The wedding theory of
marriage as set forth by Thatcher was not new in the old traditional style
and even in the contemporary setting, the church ascertains whether
traditional bride wealth has been paid before conducting white wedding as
-** second legal action on marriage.
It should be noted that the traditional society of the North Eastern
Igboland recognized betrothal as the beginning of marriage. And that the
traditional marriage ceremony in which the bride wealth paid marked the
consummation of marriage. The concept of betrothal in North Eastern
Igboland shares the similitude of mutual conqent in Christian marriage for
which tradition frowns at pt-egnancy within the betrothal state ("0daka
u~u~~).Here the world-view seems to agrecwith the tradition of the church that frowns at couples taking themselves as husband and wife
before the solemnization of marriage yet differs on ground that couples \ that had complied with traditional rites of marriage should be accepted as
such. Andrian Thatcher endorsed the world-view of the North Eastern
Igboland, that the rites were the equivalent of Church wedding (Thatcher
2004: 2).
I But the point at stake has been the conjugal relationship and
possible pregnancy although the two systems may acknowledge that child
born to parents under betrothal stage may be legitimate but not without
infringement'to the tenets of the systems.
J.E. Safra (1998:73) quipped that marriage as concept of alliance denotes
technical sense that convey's the specific meaning through marriage, as
connotation derived directly from the French term "alliance" meaning
marriage. 4
The concept of marriage based on alliance theory symbolized that
marriage has been the concern of group rather than individuals, 111 other
words cooperate interest and rights are involved and were properly sorted
out that formed basis of cordial relationship. Lewis 11992:250) informed
that in most egalitarian society further endorsed this notion: their
marriages have many of the characteristics of dynastic unions (Lewis,
1992:250). The concept of marriage in the North Eastern Igboland I agrees with theory of alliance for which group interest were the central'
rod that determined the selection of wife, and husband in marriage. Marriage as source of unity and social stability guaranteed peace among
i warring groups.
But Karl Harman opposed the idea that marriage involves cooperate
interest, rather than individuals and submitted that.' I
Those who are married are united' exclusively to one another for the ends of marriage are best secured by monogamy (Harman, 1961 :223).
The contribution of Harman forced Anglican Communion to
undertake further investigation into the concept of marriage. The church
then commissioned Adrian Hasting to undertake the study of the
situation, which informed the publication, captioned "Christian marriage
in Africa" and his findings included in parts that:
In many parishes over half the adult Christians were permanently excluded from communion and many African Church leaders were very worried about it. They were wondering whether the church '3 approach to those ' problems were always the right one (Hasting, 1974:6).
The commissioned researcher appraised the systems of polygamy
and monogamy and ascribed greater ideals to monogamy. The
contemporary world-view in the North Eastern Igboland has indicated a
shift from polygamy to monogamy but polygamy has not faded away.
v The course of monogamy as better system of marriage has been t advocated for on the grounds that polygamy .has been in opposition to
Education of children, mutual love, trust, and that polygamy lowers the
dignity of womanhood (Harman, 1961:222).
Thomas Aquinas disagreed slightly that polygamy neither destroyed
>- nor hindered the first end of marriage in as much as many wives through single husband can procreate children. He noted that polygamy could
generate feud in the family where many wives were married to one man "\ (Aquinas, 1948: 2808).
The world-view in the North Eastern Igboland projected traditional
form of education for every child while the contemporary society of the
zone would acknowledge the difficulties associated with formal education
of children in polygamous family.
In another development Wilbur 0' Donovan ,
Condemned polygamy in its entirety and said that:
Polygamy is a man made arrangement to satisfy the desire of a person with a non-Christian world-view. It presents walking by the flesh rather than walking by the Holy Spirit and trust God in faith for the needs of life (O'Donovan, l996:289).
The world-view of the North Eastern Igboland informed that every
1 marriage arrangement has been the act 'of man and that marriage
systems have witnessed embittered relationships. Yet OrDonovan insisted
that the Bible has clearly projected that polygamy has not been the will of
God although it has not been categorically condemned in the Bible. He
noted that the Bible did not present polygamy as great sin and reiterated
that God did not approve of it in any way (OrDonovan, 1996:289).
While I.M. Lewis informed that there were factors that enhanced the
preference of monogamy over polygamy, which included economic,
agricultural, educational, social, political, and religious factors in spite of , attendant problem of ambiguity of polygamy (Lewis;l992:261). The problems of polygamy in contemporary society envelop co-wives,
husband, and children in the use of family property. The pinnacle of ", conflict could be attained at the death of the husband and associated
privileges enjoyed by eldest wife and her eldest son in the determination
of the fate of others.
Saint Augustine of Hippo quipped that polygamy was not evil in C itself for it conforms to the natural purpose of procreation within the
permanent bonds of marriage. He opined that plurality of marriage is
natural, therefore, should not be regarded as sin against man in as much
as conjugal right were for the procreation of Children. He further
asserted the practice of polygamy were the preponderances of the time of
Jacob in Israel (Augustine, 1979:289).
The fact of history revealed that simultaneous polygamy was ,
practiced by many societies for which ~m~ero;~al&tiusindulged in and
legalized its practice in Roman Empire. Consequently Gerard Odonis in AD
328 informed that simultaneous polygamy had been accepted as solution
to any husband who would have divorced his wife for any reason
(Hillman, 1925: 17)
The world-view of North Eastern Igboland does not accept the
practice of simultaneous marriage. The practice whereby sisters became '
co-wives to their elder sister with intent of av,oiding conflict in marriage
seemed strange to the cultural zone of irwestigation and the practice of
simultaneous marriage raised pertinent questions exemplified i,n marriage
contract of Jacob as husband to Leah and Rachel as sisters (Gen 29:21- , 30). What would have happened if the eldest sister had become barren
..- and what solution would simultaneous marriage proffered if the eldest
sister had procreated females? And in the reverse if the younger sister
had given birth to male children and at the demise-of their huiband, the
male children of the younger sister assumed the right of heirs with
attendant leadership on the elder sister as senior wife and her daughters?
The practice of simultaneous marriage has never been the culture of the
North Eastern Igboland.
Scholars such as Callaghan (1970:217) and Rahner (1975:902) I agreed that polygamy had served as safeguard in one particular society
than in another for which polygamous marriage had. flourished in complex
social conditions when there was demand for female workers or where
prestige and desire for numerous offsprings were involved. The assertion
7 is that agrarian society has propelling work force such as manual labour
as basic need in farming operations and that polygamy helped to increase
population through wives and procreation of children that projected the
prestige of such husbands. The world-view of the North Eastern Igboland
seemed to agree with the theory. From the analytical view, the practice + of polygamy and divorce in the world had been contrasted. The
comparative analyst Hilary Achunike did not prefer the practice of divorce
in Europe and America to the practice of polygamy in Africa and the two
systems have left the world into state of dilemma and a cry for life. He
intoned that: There is hardly any difference between what has been dubbed simultaneous polygamy (the African
type), and serial polygamy (European and American I type) (Achunike, 1995: 106).
His submission has left the world in tensed state as to whether polygamy should be preferred to divorce? ,
The bone of contention has been on the accumulation of wives by polygamists and the exchange of wives by serial polygamists who engage in remarriage after each divorce and their procreation of children with resultant decay in moral values in contemporary society.
In the United.State today, the desire for children is no longer the primary impetus to marriage. During the past hundred years, Americans have moved away from the widespread religious belief that sex was ordained for procreation and that it should occur only within marriage. Fewer wait for marriage to experience sex, and many do not consider marriage a prerequisite for bearing children.
The problem of moral values in oul- society emanated from over secularization of sacred institutions. Okwueze (2004:249-250) cited
Okolo (1993:15) who blamed moral decaden'ce on high level secularization of marriage institution that resulted to the treatment of marriage as social outfit devoid of sacred p'rocesses of religion, rituals, ceremonies, sanctity of family life and projected the agreement of principal parties as fulcrum of marriage institution.
The burden of moral decay has been the persuasion from legal contraption that acknowledged a man and' worban who have lived together for two years or above without due religious and conventional
- processes as husband and wife and insists that all forms of relationships
be accepted as marriage. To accept all relationships as marriage would
mean that marital status should include enforced marriage where a
1 woman is placed under the covering of a mm without any sexual
relationship, institutionalized concubine, womag-t o-.woman marriage that
are not sexual and lesbian, levirate, polygyny, then polygarny and
monogamy (Kalu, 2004:204). The principal parties have disdained the
plight of children from divorced marriages, that such children coiild grow
unguided or without the biological family, without minding the increased , wavelength in moral decay in contemporary society. In any society where
marriage and family life are viewed as sacred family in undistracted
atmosphere sustains the moral values of such society through the > upbringing of children.
2.4 Conflict in Missionnary Incurrsion in the North Eastern
Igboland',
Agha (1996:l-63) is of the view that missionary incursion into
North Eastern Igboland informed the existence of two struggling groups
for co-existence or elimination, absorption or possible reshaping of each > I other for the purposes of accornmodation. He further stressed that
their own world-view developed. Their belief system had been patterned
and values attached projected the identity of the people. But missionary incursion informed competition among multiple cultures that generated
.. boundary disputes. X > 1 I The efforts of the European and biblical culture to lord it over the culture .
of the people intensified the conflict. As 'an intelligent being, the
definition of goal created a focus on the import of Christianity in the
cultural, economic and socio-political institutions in Unwana. He posited
that participation enlisted cultural understanding than the strange ,
observer, and asserted that no society has ever remained static without, I change. He opined that cultural change is inevitable when participants
have changed their inclinations. He further noted that people had acted
in ignorance in the past. For proper education of participants in Unwana
culture, definition of culture should connote implicit and explicit
meanings. Culture was analytically ex-rayed and he informed that
\-- culture is the creation of man who owes the responsibility of maintaining,
reshaping and remoulding it.
The author observed that social dynamics in Unwana culture before
missionary incursion and effects of multiple culture interaction created
departure from traditions, norms, and customs of the area. He was
critical about Christianity and asserted that missionary mandate brought
the knowledge of the redeeming feature of 3esus Christ to the people and
not the idea of God.
He said that the missionaries attempted to evangelize Unwana people
through Red Cap Chiefs using gift strategy, missionaries resorted to bhld
their houses for them. The strategy failed because the Chiefs were not converted to Christianity. The gift approach system by the mission did not
fail completely for some people were converted through the gift method. k - Furthermore, the author's interest was captured by the educational policy
of the Church of Scotland Mission now the Presbyterian Church of Nigeria
that Unwana people are greatly indebted to.
For him the mission has been an instrument of change that
reshaped the society politically, intellectually, socially, culturally,' religiously, and positioned the area appropriately- in the scheme of things in contemporary society of the North Eastern Igboland. He paid glorious
tributes to missionaries that came to the area at a time when the
developmental wavelength was comparatively below the level of
civilization at the home countries of the missionaries.
The author informed his readers that there are four cultural levels
>, >, .= at Unwana and that Christianity influenced three and the fourth resisted
to be changed. He analyzed the various thought and their positions
I about Jesus Christ and culture in Unwana. His enumeration of the levels
consisted of Domestic technical cultural level, industrial technical level
and value levels 3nd that these levels were influenced by Christian
missionary incursicfn. The fourth level known as the cultural coding of
person, had religic n at its center as basis of cultural symbolism. This
level was not affected by Christian impact in the area.
Agha interlectualy interpreted the conflict that raged between
Christian culture and Unwana cultural practices and that the battle * - focused on polygamy, slave trade, murder of twin babies, social forces and in each case the church made tremendous impact in the society. The heartbeat of missionary incursion centered on women liberation, change in diet, health care and infant education of the indigenes and the level of crime was drastically reduced. The effects of missionary incursion eroded into political organization as Christians now participate actively in the socio-economic life of the society while namjng ~ystemin the society went through the influence of Christianity.
Agha dropped thunderbolt when he asserted that descendancy in
Unwana cultural area need total reconstruction geared towards paternal system of descent. This system would enable Unwana cultural descent fall in line with marriage system of Ezaa, Ikwo, Izii and Ngbolizia cultural
I zone of the North Eastern Igboland. The work meets the standard required in scholarly circles and serves as an invaluable resort to researchers in the fields of Religion and society, economic development of the area, history, anthropology, politics and social change as well as missiology.
Odey (1986: 1-160) Roman Catholic Priest documented the account of ritual circumcision that asserted conflict in Missionary incursion in the
North Eastern Igboland.
The author gave account of ritual circumcision in Ezaa and the Christian
Ezaa culture. As cultural heartbeat, ritual circumcision gave rise to serious conflict in Christian mission in the area that prompted Catholic
Youth Conference held in August 12, 1984. The conference did not resolve the conflict for the context of circumcision "
- w went further than physical operation into ritual circumcision with religious
undertone. He reported that only the ritually circumcised becomes
member of the society and that ritual circu~ncisfonintoned that only
ritually circumcised male or female was bonafide member of the area. He
further noted that for female initiate to be full member of the society, she
had to sit on the wooden box with bare genitals (Isuohu-le-Okpoko) and
must set up personal deity known as "Ochi" or 'uwa" after the outing
ceremony and on return to her husband's domicile.
He claimed that only males who were ritually circumcised were
initiated into the god of ritual circumcision ' krpwn . as 'Ukoro" and were
qualified to dance, touch, carry and offer sacrifices of money to the deity
"Ukoro".
Odey lamented the insistence of ritual circumcision after it had been
abolished at "Ukawu, Ezzaegu Izo-imoha, Effium, Umuezoka", and was
emphatic that there was no other place in the North Eastern Igboland
where circumcision meant more than the physical operation of the
foreskin and the clitoris. John Odey's assumption of ritual circumcision *' as the preponderances of Ezza people inferred that he was not aware of
the enumerous problems that ritual circumcision engendered at Ikwo and
Izii. That circumcision in other areas was classified into adult and child
circumcision of which adult circumcision assumed ritual perspective and
non-ritually circumcised adults of the areas were denied of their rights as
. * parents to their biological children let alone po~sessionof land and
membership of Age grades.
Odey reported that the cause of high tension in missionary
incursion in the North Eastern Igboland were partial Christians and partial I traditionalists who turned to become the accusers of the children of God
(Odey, 1986: 153-160).
He condemned the attitudes of such imposters as contradictory to biblical
principles and wondered why they should conduct themselves in such
manner (Psalm 55: 12-14).
He pledged the support of the missions to Christians who remained
faithful in the phase of persecution or stiff opposition and that whatever
had been denied them shall be returned to them when the trials were
over.
Udu (1990:61-75) authored, 'Towards, the Rebirth of Edda" and
reported of terrible conflict that ensured during the missionary incursion
into Edda land of the North Eastern Igboland. .He asserted that the value
system in Edda land was determined by (Egbela) Eddg cult or traditional
"Ipu Ogo" that had been practiced for centuries and solidly entrenched
into the collective consciousness of the people as an institution. He
opined that the practice of Egbela cult (Ipu Ogo) involved initiation
processes that blinded the people's perception from embracing Western
culture in time along with her neighbours.
He informed his readers that the organizational structure of "Ipu *
.,- Ogo" that is to say initiation into (Egbela) Edda cult went through three stages namely; the nursery stage (Ipu O! o Isiulo), the junior phase (Ipu
Ogo Umirima), and the senior state (Ipu Ogo nde Ishina). He intoned
that every male had to undergo the initiatory processes of "Ipu Ogo". He
reported that initiation into the nursery st jge began between the ages of
seven to ten while the junior phase star .ed between twelve to thirteen
I years that lasted for one year with regor 9us1and straineous preparation
for the senior cadre. The duration of ir itiation into adult stage lasted
about seven to nine years. He claimed that an initiate could graduate
between the ages of twenty and twenty-c ne. He intoned that the prime
years of youthful life were spent in the processes of initiation into
(Egbela) Edda cult- "Ipu Ogo" and at c raduation the youth were not
empowered to face modern challenges. He noted that initiation into
Egbela cult denied the youths of tjducational pursuits, spiritual
development in the context of Christianity and could not exploit economic
opportunities of the Western civilization n lither were the youths ready to
compete in political life with others of theil neigbbouring towns.
Udu said that the Edda civilization of "Ipu Ogo" encountered
Christian religion and formal education as its contents with non-
conformist attitudes and overt hostility that created conflict between them. He regretted the resultant effect-, of the conflict that informed I difficulties and stress in development effc rts,, which did not only prevent , the people from getting at better economik opportunities but equally
diverted the attention of the people and their creative resources into non-
rewarding aspirations and activities. The implications of Egbela cult "Ipu Ogo" in missionary enterprise in
\ the North Eastern Igboland leaves much to be desired. The youths 8 between the ages of seven to twenty one ~ere~secludedfrom the mission
of the church. At graduatian from Egbela cult, vibrant members of the
society stood in opposition to Christian mandate, which informed intense I conflict that wrecked church meetings, stopped church services on
Sundays, locked up church buildings and prevented members of the
church from entry on Sunday. At the peak of the conflict, some churches,
church property and personal effects of missionaries were put to the
flames and members of the church were haunted after. And that Edda
parish had to report to Abakaliki Presbytery of the problems of Egbela cult
which had been taken to court for three times (Synod, 1962:minutesl125
(5a), 1977: Appendix 111, 1978: Appendix v, 1979: minutes 2089 (Sub . - section 2): Presbytery, 1967: minutes 33 (11), 1967: minutes 314, 1971:
Report from Edda parish). ,
The practice of Egbela cult lowered human resources development, '
brought economic ruination to the missions, and would have halted
missionary incursion into that part of the North Eastern Igboland but for
the leading of the Holy Spirit in missionary enterprise.
2.5 Reviews on Culture:
According to Felix M. Kessing, culture, was conceived as the totality
of learned and socially transrriitted behavior (Kessing, 1958: 16, 427).
The concept intoned that human behaviors seemed distinct from that of lower primates and that pattern of behavior was transmitted through
. association or interaction as social inheritance. f Robert H. Lowie identified with E.B. Tylor in the perception of culture as
complex whole that connotes art, law, morals, custom, belief, knowledge
and other empowerment that individuals acquired as members ,of society
(Tylor, 1881: 54, 123). Tylor underscored the fact that culture meant
everything and events that were the preserve of human beings. .. I With the passage of time, there was divergent perception of culture
that informed that culture is an abstraction. The advocates were Kroeber
and Kluckhohn (1952: 155, 169), Beals and Hoijer (1953: 210, 219, 507,
535) accepted culture as abstraction from concrete human behaviors but
it is not itself behavior. The frame of reference to culture as abstraction
had been traced to George P. Murdock's "Editorial preface to studies in
the sciences of society" that was presented to Albert Galloway Keller at
Yale university (Murdock, 1937: xi). v
A. White, Huxley and Einstein (white, 1954: 464-465) and Einstein,
(1934: 60) opposed the concept. I ,
The fact had been that the proponents operated on assumption that
others ought to know what they meant by culture as an abstraction, In
other words culture is not realistic in their view.
The objectionist informed that Anthropologists insisted on re-
definition of culture without philosophical and metaphysical undertone, b I nor as an abstraction nor in purely subjective term rather something,
which can be investigated by method of scientific inquiry as a phenomenal processes occurring in space and time. This intoned that the
. belief in an external world independent of the perceiving subjects has 1
been basis of all natural sciences. Einstein Albert Einstein concluded that
thinking in science means operations with concepts and the creation as
well as the use of definite functional relations between them, and the
I coordination of sense experiences to these concepts.
Linton (1936: 288-289) and Herskovits (1945: 150), saw culture as
intangible, imperceptible, that participants as individual or group cannot
apprehend.
From the observatory point of view Beals and Hoijers asserted that
culture could not be observed. This view was severely opposed by others
who maintained that culture would be observed as things and events,
none participants can witness individual or group acts. This agreed with
the concept of reality of things, as they really exist in the North Eastern
f I Igboland.
Radcliffe Brown quipped that culture had no concrete reality rather
than an abstraction (Brown, 1940:2). Melford E. Spiro intoned that
culture had no ontological reality (Spiro, 1951: 24). To this end culture
does not exist. -.-- Kroeber and Kluckhohn agreed and advanced that behavior belongs
to material of sciences of psychology while culture has influence on the
materials. To them psychologizing sociologists ought to see behavior as
primary in their field and apply the same view to culture (Kroeber and
L Kluckhohn, 1952: 155). At the surface it seemed to transfer culture to psychologist and left
t
'\ . nothing as subject matter to Anthropologists. But analytical interpretation projected that psychologists would hold to behavior while Anthropologist
has little or nothing left for them.
The quest for common concept of culture warranted Leslie A. white
to propose differentiation between psychologies as science of behavior
from the scientific study of culture. Scientists were aware that cultural , I events could not have taken place had it not been for human organisms;
cultural traits do not go walking about like disembodied souls interacting
with each other (white, 1949: 99-100). White therefore submitted her
proposition on symboling as process of assigning meaning to things or
acts as well as grasping and appreciating meaning bestowed.
Holy water is a good example of such meaning. The I attribute of holiness is bestowed,upon the water by human beings, and it may be comprehended and appreciated by other human beings. Articulate speech is the most characteristics and important form of symboling. Symboling is trafficking in no sensory meanings i.e. meanings, which like the holiness of sacramental water, cannot comprehend with the senses alone. Symboling is a kind of behavior. Only man is capable of symboling (White, I 940:451-463). When events and things dependent on assigned meanings and their
interpretations in relation to human organism, could be referred to as
human behaviors as science r>fpsychology. But when things and events
are interpreted in their relation to one another without reference to
human organism they could be called culture, the science of cul,turology.
Opinions were divided on the locus of culture. Edward Sapir
b advocated that culture has locus since things and events that make up culture have existence in time and space (Sapir, 1932:236). Moreover,
that locus of culture could be identified within human organism in the v form of concepts, beliefs, emotions, and attitude.
He further opined that the locus of cultures could be within the
processes of social interactions among human beings and within material
objects such as pottery bowls, factories, railroads and axes lying outside
human organism but were within reach for social interaction among them.
If we consider the axe in terms of its relationship to human
organism then its meaning, the person's conception of it, his attitude
towards it, will project its position without cbmparison to other symbolic
things and events that guide division of labour in the society.
Adamson E. Hoebel denied culture of material objects and stressed
that material culture is really not culture at all (Hoebel, 1956:176).
Walter Taylor followed suit and asserted that the concept of material
culture is fallacious for culture is a mental phenomenon (Taylor, 1948: ,
Emile Durkheim opposed Hoebel's concept of culture and submitted
irrefutable instances of houses, instruments and machines used in
industry that informed that social facts in other words cultural traits ought
to be treated as things therefore social life has been crystallized and fixed
- - on material sumo* iVhic3i E exteTiiaEe7Drrrkt-iei~H3& 431% The
import of material culture is essential in the common life of society, for
society cannot be made up of individuals alone. According to Lowie (1917: 17/66), White (1949:89-94) Wissler
(1929:50-75), Kroeber (1952:155, 169) agreed with Durkheim a
(1938:LVI) that culture is a process Sui generics in other words that
I culture is a thing Sui generic which is of the view that culture can be
explained only in terms of itself. Robert Redfield maintained that culture
could grow of itself.
Frank Boas opposed the concept of culture that alludes to the
explanation of culture-to-culture itself as imputing culture within mystical , concept (Boas, 1928:235). Ruth Benedict agreed with Boas and branded
the concept that advocated for self-explanation of culture as mystical
metaphysic of fate (Benedict, 1934:231).
While Ernest A Hooton (1939:370), Melford E. Spiro (1951: 23) and
Lowie (1917:66) rejected the concept of mystical metaphysic of fate to - culture. I
These intoned that the origin, nature, and functions of culture cannot be
comprehended without recourse to human organism.
In other words, the processes of cultural change were to be
explained in relation to culture itself. The problem that Lowie ran into was
wrong choice of term instead of choosing "process" he preferred "thing"
which informed that he ought to have said, that the consideration of
culture ought to go with human organism either collectively or individually
in an explanation of process of culture change could hardly be ignored. That human organism was relevant ta the events that took place
but were irrelevant to an explanation of lhese events, which Lowie -\ intoned as pure scientific method but not mysticism.
Although Lowie and others meant that culture be given variations in
time and place and that its process of change could be explained in terms
of culture itself. But they failed to realize that interpretation of culture
could not be comprehensive without taking human organism into
consideration. Agbo (2005:l-18) said that~a.dtureis life, usually a
creation yet dynamic process. He reported that culture grows and dies
but tlrat living culture distill, crystallize, revolutionize, and synthesize
human experience. The author therefore focused on the moment of
culture to determine cultural practices that ought to be acceptable in our
conternporary society. He asserted that people had acted in ignorance in - the pi~stin guided efforts to protect culture without considering the
harmful implications on human life and construed that contemporaries
ought not to perpeturate irrational practices that connote lack of will
power, confusion, perversion and elimination1 of life as cultural acts. He , I intoned that the perpetractors of insidious acts were not better than
educated illiterates that operate under masks as spirits yet they are
human beings.
------Boas (1928:236) supported Robert S. Lynd (1939: 39) on the view
that gilined wide acceptance that people do things not culture. Hallowell is of the view that people are involved in the process of social
, t ' L interaction and through acculturation; people outlook may be modified
(Hallowell, 1945: 175).
However, Radcliff Brown disagreed with the notion that culture is
not involved in interaction and submitted a defense that demands quote
in-extensor as he went on to assert that:
A few years ago, as a result perhaps of re-defining I social Anthropology as the study, not of society, but of culture; we were asked to abandon this kind of investigation in favor of what is now called the study of culture contact. In place of the study of the new composite societies, we are supposed to regard what is happening in Africa as a process in which an entity called African culture comes into contact with an entity called European or western culture, and a third new entity is produced which is to be described as westernized Africa culture. To me this seems a fantastic reification of abstraction. European culture is an abstraction and so is the culture of an African tribe. Brown alluded that he found it fantastic and went on to say that these two abstraction coming into contact and by an act of generation producing a third abstraction (Brown, 1940:lO-11).
This brings to mind what Agha U. Agha submitted that no one
comes to another culture with blanket mind but with images,
expectations, implicit, and explicit attitudes (Agha, 1996:4). This intoned
that man cannot do without culture and that wherever man goes; he goes
with elements and traits of his cultural background.
According to Wissler, Osgood, Malinowski and Durkheim any
behavior peculiar to particular individual should not be regarded ,as
culture (Durkheim, 1938: LVI). The objection to this concept was
\- - shattered through the research report of Wolfgang Kohler of the mentality of Apes and that if plurality of expression of learned behaviour becomes I hl distinctive feature of culture and non-culture, gnd then Apes would have
culture. To determine the number of individuals whose acts could form
culture divided scholars into various camps. Durkheirn suggested several
individuals and opined that unless established by group it could not be
regarded as culture.
Frank Boas saw culture as characteristic trait that may be defined
as the totality of the mentality, physical reactions and activities that
denote the behavior of individual in a group (Boas, 19.38: 159). -.rc In support, Herskovits informed that critical reacticlns of culture have
revealed patterned reactions that characterize given behavior of a people
(Herskovit, 1948: 28).
Sapir (1917:442) saw culture as the mass of typical reactions. The .L controversy that the concept generated was how to determine trait that
denotes culture and none culture. It ought to be rescdved from the point
of cultures rather than single culture. Therefore, English culture can best > 1 be distinguished by those traits, which ~~~~~~~~~~~~~~each culture.
Agha U. Agha asserted that culture should include all parts of
human environment, totality of human practice, language, religion, mode
of dressing, eating, work and play, soil, landforms, and bedrock (Agha,
Culture is the gist of people's way of life, patterned activities,
people's world-view all geared to achieve values in human life. - Controversy has forced the perception of culture to cut across many fields b and has passed it through the way of science in terms of real things and
events, observable, directly, indirectly and participatory in the' external
world we live.
2.6 Reviews on Missionary Impact in Nigeria:
I4issionary impact dealt with the conti-ibutions of missions to the
development processes in our society as pathfinders. The review unveiled
the content of missionary agenda into our society as introduction of
literary, the training of missionary agents, evangelization and the
fostering of technical education of a class of people that would be
empowered to have the Bible or purchase it through their income.
(3~)rdesigns and hopes about Africa are simple, to bring as many individuals as possible to the knowledge of Christ. We desire to establish the Gospel in the hearts and minds and social life of the people, so that truth and righteousness may remain and flourish among them, wi~l-houtthe instrumentality of foreign' missionaries. This cannot be done without civilization. To establish the ~ospel i?nlong any people they must have Bible and therefore must have the art to make them or the money to buy them. They must read the Bible and this implies instruction (Bo wen, l857:32l)
The Methodist, Anglican, Presbyterian, Baptist and the Roman
Catholic missions paved the way of missionary incursion into our society
(Ajayi, 1'165: 147-148) I He furthflr claimed that the missionaries sought to convert the chiefs at
Abeokl~ti, Badagry and Calabar with varied degrees of responses and
that emigrants and converts outwited the old society in Badagry and
Abeokuta but the reverse was the case in calabar mission especially when
-, i commerce gained ground. Ajayi (1965: 94) appraised Presbyterian mission for extreme
concentration but applauded her for projecting education more than
church expansion in cornparism with other, missions in our society. He
therefore noted that schools came first in Presbyterian mission and
instructions within the compounds of various houses.
Ade Ajayi went further to quip that when Lagos became British
colony, all development plans were the responsibilities of the Governor
but the mission houses remained the center of'social life of the people as
major events were opening of new churches, schools, weddings,
missionary meetings, public examinations in schools.
Further those missionaries went into the interior to introduce
literacy, industrial awareness and mechanical arts upon which
associations were formed. He noted that in the formation of commercial
Associations that missionaries were members of the committee, which in
our contemporary has been known as chamber of commerce. That -C. membership of missionaries in Road building Association empowered the
Association to persuade Government on road construction and
development. I
That mutual Aid society provided relief to Christians during dark ------...... ------days of Ijaye war and bombing of old town Calabar were Championed by
missionaries (Ajayi, 1965: 163-165)
According to Odiba, religion had over the years made a lot of b - impact in rural transformation. He believed thet some of the rural areas
have become urban centers today informed by the activities of the missionaries in the past. He asserted that contemporary missions should . encourage their members to join co-operative societies in agriculture and other business ventures. That people of proven integrity should be appoir~tedto handle mission programmes on rural development and missions in the contemporary should co-aperate with Government programmes on rural transformation such as provision of water, electricity and maternity centers. He noted that missions had remained the focus of people's social life through the transformation of rural areas in construction of roads, bridges, teaching new agricultural techniques for seed multiplications and teaching of political education (Odiba, 1992: 10-
16). That missionary impact in our society had health care of our society as action point. Ajayi noted that Crowther and Hope Waddell were
I pioneers on health care that developed interest in medicine with consequent resurgence of hospitals. The missionaries administered health care needs of the people at mission houses and later as mobile health care, vaccinated against small pox, chicken pox and whooping cough, although, most missionary medical practioners were not medical graduates of university.
According to Ag ha (2004: 124- 125) Missions flagged off establishment of hospitals in our land. Bishop Shanahan hospital at
Nsukka, Mater hospital at Afikpo, Mount Carmel hospital at Emekukwu in
1935, Holy Rosary maternity Onitsha 1935, and St Luke's hospital Anua in March 1933. He asserted that the joint actions of the Anglican (CMS), the Methodist and Presbyterian (CSM) opened Queen Elizabeth hospital i Umuahia on March 24, 1956 while the Methodist established Amachara
hospital Umuahia in 1929. He further claimed'that the Presbyterian (CSM) I '
established Mary Slessor hospital Itu in September 1905, Unwana Mini ,
hospital in 1899 that was transferred to Uburu at the establishment of
Uburu hospital in 1913 along with Eja Memorial hospital Itigidi as well as
Rural Improvement Mission Echara Ikwo now Presbyterian Joint Hospital
Echara Ikwo and Dispensary at Onuebonyi Echara in Ikwo. He further
said that the Presbyterian mission established Itu leper colony in 1928
along with Uburu leper settlement the same year while Methodist opened
Uzuakoli leper colony in 1930 coupled with karkida leper colony. The
Roman Catholic mission opened leper settlements in several locations at
small-scale basis while Anglicans (CMS) opened Oji River leper
settlement.
'The Roman Catholic mission came to Lagos in 1867 and Bishop
Heerey placed Rev. Fr. John Jordan was in charge of Roman Catholic
education in our society. The mission converted part of her primary
school- senior boys section to St. Gregory's College Lagos in 1881 with , great fervor in industrial education, academic institution established
C.K.C. in 1933 at Onitsha and others (Agha, 2004:123). The Anglican
mission had Training Institute at Abeokuta by 1853, boys Grammar
school in Lagos in 1859, Girls secondary school in 1875 while the
Methodist started boy's high school Lagos in 1879 and that the Baptist
mission opened Academy at Lagos in 1886 along with the mission paying
students to attend school. .. i Agha claimed that Hope Waddell Training Institute of Scotish Presbyterian
mission established in 1895 at Calabar headed by H.M. Waddell was the ,
most Comprehensive College in the west coast of Africa. The Institute had
Departments, Printing Press, Primary, Secondary, Teacher Training,
Tailoring, Carpentry and Engineering.
The industrial education of the missionaries paved way for socio-
economic order in our society. The Anglican mission established industrial
institutes at Ebute-Metta and Addo while the Presbyterian mission
established Women Training Centre at Ogabanelu in 1937, another at Ikot
Inyang in Akwa Ibom and the Rural Training Centre at Asaba in 1948.
The Presbyterian mission arrived in 1846 with Printer, Printing Press and
became the first to Publish Printed materials in Nigeria. Hope Waddell I reported of his journal publication in 1849. The Anglican mission
published one of the oldest newspapers known as "Iwe-Irohin" in Yoruba > in 1859. In 1860 journal in Yoruba carried the Church and State news
while in 1861 the oldest advertisement of vacancies for clerks, house
boys and apprentices while the Anglo-African Newspaper was founded by
' Robert Campbell in 1862 (Ajayi, 1965: 158-159).
Missionaries joined forces with the colonial masters and fought
slave trade; domestication of slavery and famous Long Juju of Aro-
Chukwu was destroyed. Missionaries fought against early marriage,
system of marriage laws and practices, cultural laws and practices
- tailored against women until girls were admitted in schools. Cultural
fenses against twins and twin mothers were abolished through the enduring efforts of Mary Slessor of the Presbyterian mission. Mary
Slessor, an important missionary of the Church of Scotland mission (the 4
Presbyterian) combined proselytizing campdgns with a major political appointment as the colonial authority's vice-consul. That was the second highest post in the colonial government (Ezeh, 2004:55). Nigeria women occupy such laudable positions in the developmental wavelength of our contemporary society.
The Church of Scotland mission in Cala,bar in 1850 prclscribed Ekpe society and its laws of treatment by ordeal; witch hunting, human sacrifice, superstition and markets were not held on Sundays. All missionary societies in Nigeria fought against witchraft, ritual murder, head hunting, and nudity thereby reshaped the'society for progress.
The missionaries introduced games that include races; high jump, long jump, thread etc were played on Empire Day celebration along with football. The garne of football was first played at the Presbyterian mission field in Calabar in our society. The missionaries laboured to influence the thinking, feeling and other habits d.f future generation through the introduction of social organizations such as Boys Scout and
Girls Guide, Boys Brigade and later formation of organizational structures for men's Association, Women Association and Young Peoples Association that reshaped age grade system in pre-Christian society.
Ajayi (19654: 116, 136-142) lamented the failure of the greatest impact missions could have made if the missions had succeeded in creating Christian village at Topo settlment. The failure eroded 'v-' Christianity of essential ingredient of commonplace, which could have * narrowed down the wild concept of denominationalism if not completely
eliminated and built model city of civilization in our society. Agha
(2004:127) said that the farm was called "St. Joseph at Topo" and that
Fr. Borghero of the Roman Catholic missions established the farm along
the coast near Badagryin 1875. Apart from robber, banana, yam,
potatoes, cocoa trees, sugar cane, organges and cassava grown there,
families that accepted the Gospel were admitted to live there, cultivated
the land for their advantage with little rent pqid in kind and by clearing
further areas of the land.
The Presbyterian Church established large farm at Echara 1kwo in
1962. The farm management developed programmes on education that
run from primary to university levels, established ranches, set up group
farms, and embacked on water scheme with bounded reservoir, sand
filter and pumping device. The team of Israeli engineers executed the
road construction work of the project. The farm introduced scientific
% .- method of farming such that inculcated the planting of upland rice,
revolving fund loan scheme and co-operative farming and in 1982 it was
handed over to then Anambra State government that reconstituted its
into Anambra State College of Agriculture IkWo and now renamed, Ebonyi
State College of Education Ikwo geared towards human resources and
societal development. The Presbyterian mission in 197% established - Yakurr Agricultural project that has helped the people to be well
established. , The failure of missions to establish reformatory village reduced the
. profiles of mission houses and Christianity in our land. It failed to secure
safe ground for total reformation of the culture and practices it came to
change and thereby made mission developmental efforts too sparse. The , establishment of Christian village could have reduced conflicts and
persecutions in mission in our land. In addition, it could have created a
safe place for all who wished to join Christianity to do so with certainty
that they were safe from denials of rights, conflicts and persecution as
similititude of spiritual safety but the failure drove them back to the old
system and became vanguards and perpetrators of mission in crisis.
Nevertheless, the impact of missionaries on national development on
education, social life, evangelization, culture contacts, economy, and
liberation of women from cultural fences have reshaped and paved away
for contemporary development. I Chapter 3: NORTH EASTERN IGBOLAND BEFORE MISSIONARY w IMPACT:
The location of the land, geographical sphere, mineral
deposits, ecology and seasons of the North Eastern Igboland had been ', projected earlier and that this section dealt with myth of origins and
migration. Others were belief system, festivals, education and
marriage system, occupation, and polit.ical dynamics that intoned the
maturity of culture and world-view of the zone before the advent of
Christian missions.
3.1 Myth of Origins and Migration of Ezza, Ikwo, and Izxi.
The history of origin of Ezaa, Ikwo and Izii peoples should not be
classified merely as legendary whereas people representing the great
ancestral tree are still inexistence. Ezaa people as Ekuma Enyi or Enyi , had variously referred to, the great ancestor of the three clans namely.
The Izii people calls the great ancestor Enyi and the name Enyi has been
a household word among the three clans but seemed to be incomplete '
which Nico Van Steensel rioted that sister clans of lzii complimented lzii
knowledge of the name of their common ancestor (Steensel, 1996:5),
Oral tradition of Ikwo people has asserted that inyi' I I ' Mwegtl wasthe greet-aocfstoc \orhahad th-r&spn that------founded the three ------clans and that the great ancestor founded the land of the three clans,
which Steensel had noted as compliment;~ry to Izii fragment of the myth
of origin. Ugoh Chkwuma attempted the reconstruction of the facts of Chapter 3: NORTH EASTERN IGBOLAND BEFORE MISSIONARY
IMPACT:
The location of the land, geographical sphere, mineral n
deposits, ecology and seasons of the North Eastern Igboland had been
I I projected earlier and that this section dealt with myth of origins and
migration. Others were belief system, festivals, education and
marriage system, occupation, and political dyr-~arnicsthat intoned the
maturity of culture and world-view of the zone before the advent of
Christian missions.
3.1 Myth of Origins and Migration of Ezza, Ikwo, and Izzi. I
The history of origi~lof Ezaa, Ikwo and Izii peoples should not be
classified rnerely as legendary whereas people representing the great
ancestral tree are still inexistence. Ezaa people as Ekuma Enyi or Enyi
had variously referred to, the great ancestor of the three clans namely.
The Izii people calls the great ancestor Enyi and the name Enyi has been ' a household word among the three clans but seemed to be incomplete which Nico Van Steensel noted that sister clans of lzii complimented lzii knowledge of the name of their commoii ancestor (Steensel, 1996:5).
Oral tradition of Ikwo people has asserted that knyi ' , , I Nwegu was the great ancestor who had three sons that founded the three clans and that the great ancestor foundcd the land of the three clans, which Steensel had noted as complimentary to Izii fragment of the myth of origin. Ugoh Chkwuma attempted the reconstruction of the facts of history of remote past of Ezaa, Ikwo and Izii ~1ans.butconfused the fact
thereof when he asserted that:
The father of Ezaa people was Enyi, the father of Una and grandfather of Ezekuna, the founder and legendary ancestor of all Ezaas... so the father of Ezekuna was Ekuma Enyi. (Ugoh, 2003: 20-21). Analytically his assertion informed that the full name of the
acclaimed father of Ezaa people has not been known. If Enyi was the
father of Una and grand father of Ezekuna then Enyi ought not to be the
father of Ezaa people. Ezaa people are knoyn aqd addressed as Ezaa
Ezekuna. It might have been that Enyi was the historical and legendary
ancestor of Ezaa people persay. The third strand of analytical view
informed that if Enyi was the father of Una and grandfather of Ezekuna
then Ekuma Enyi ought not to be the father of Ezekuna. However, if
. Ekuma Enyi should be the father of Ezekuna then Ekuma Enyi ought to be
included as one of the sons of Enyi, Moreover, if Ezekuna shouldt be
regarded as son to Ekuma Enyi, who then would be father of Ekuma Enyi?
I The assertion by Ugoh that Enyi was the father of Ezaa people and that
Una was son with Ezekuna as grandson blurred the historicity of tlie myth
of origins of the three clans in North Eastern Igboland. However, if the
great ancestor of Ezaa people should be traced to Ekuma Enyi and
Ezekuna became son to him that would presuppose that Ezaa people
migrated from Izii land. And besides Ezaa people shall not accept that
they originated from Izii, otherwise, it would restructure the socio- cultural, political and religious indices of the zone that have longstanding
6 history up to contemporary society.
The implications shall fault traditions that assigned to Ezaa people the
position of the eldest son of Enyi Nwegu and known as Ezekuna. If the
founder of Ezaa land migrated from Izii as son to the founder of Izii then
Ezaa shall become the youngest of the thr6e clans. Culturally, Ezaa
people shall stand to pay homage to Izii people as her ancestor and to
Ikwo as her eldest. This is a position that Ezaa political class of our
contemporary society cannot accept.
Ugoh Chukwuma further asserted that: Enyi had Anyigor as his wife. Enyi came from Afikpo ... one of his wives was Eleje who bore Ekuma who had seven children (four sons and three daughters). "Anakiwhaliki" being the first son, died of small pox (Ugoh, 2003:21).
The fact had been that the author misrepresented, Enyi in the place of .+ .+
Ezekuna. The oral traditions of Ikwo and Izii peoples agreed that Ezekuna
married their 5 ister Anyigor. Moreover, that Ezekuna the ancestor of Ezaa
people was their in-law. In addition, that Enyi came from Afikpo was an
allusion to migration theory of the three clans from Afikpo with trickish
embellishment with marriage to Eleje. The setting was not clear, as oral
histories of Ikwo and Izii had never informed that Enyi Nwegu was
married to Eleje. Furthermore, if Ezekuna assumed the position of Enyi
Nwegu as husband to Eleje who gave birth to ~kuma,the Izii people
would not accept that their ancestor was Ezekuna. Consequently, if
Ekuma became husband to Ugo who had Anakiwhaliki as their son, the r myth of origin would be complicated the more. For oral history of Ezaa people had Ezekuna as their ancestor and not Ekuma Enyi. The same oral
history admitted that the first son of Ezekuna was Anakiwhaliki who died
of dreaded disease. That the omission of the 'names of the other brothers a
of Anakiwhaliki created vacuum and tradition ought not to had looked
down on males as the author intoned.
The greatest problem within the frame of our citation above was the
acceptance of the myth of origin and migration from Afikpo by the author.
The migration concept about Afikpo has been subtle resulting from the
retracking of the myth of origin, place, and date of migration of the three
clans of Ezaa, Ikwo and Izii from Item in Arochukwu, South East in lzth
i' century (Chapman, 1930: 19 & 1934:19).
That N.C. Denton reviewed Chapman's assessment report that revealed
more truth about the three clans and submitted that:
Four large Igbo clans of Ikwo, Izii, Ezaa, and Ngbo, that there were considerable differences in their respective organizations. It is believed that Noyo and his Igbo follower came to Ikwo from the south West in the 17~~ century (Denton, 1934: I 9).
Denton further informed that Ikwo was first administered as part of I Obubra district with the advent of colonial Government and that the three
clans were exposed to Government in 1896 when captain Roupell visited
villages along the waterside. He intoned that large patrol operated
against Ikwo, and Ezaa were in 1905 but Ikwo was not brought under
control until 1919. In addition, that in 1918 military patrol under major
C.T. Lawrence with T.W. Dann as district officer encountered opposition
- with Ikwo clan but Ikwo later surrendered. (Denton, 1934: 20) v The whole episode suggested movement in missort that is to say
upward and downward movements informed by wars and quest for land.
However, there are enormous similarities that bound the clans together
without linkage with Afikpo, The culture of the clans agree and at
variance with the culture and tradition of Afikpo. The instance of new yam
festival within Ezaa, Ikwo, and Izii popularly known as "Oke-aku ~zaa,
Nnefi-Oha Ikwo, and "Nja-ji Izii, in which traditional sacrifices were made
at "Nchonu Arnuzu Ezaa" which precedes Ikwovand4zii new yam and end
of year festivals ("Nefi-oha me lee Eke- nwanuekwa"). The traditionalist
at Ikwo offers her own sacrifice at the ancestral home ("Nchonu me lee
Ofia-Awoke"), while Elders at Izii sacrifices at "Nja-jji" shrine at ancestral
home of "Amegu Izii". And if Ezaa clan differs her celebration, Ikwo and
Izii clans will regard the year as traditional leap year in which the cardinal
celebration had been shifted a month forward ("Ezaa Kpoliri afa").
The three clans share common interest in horse title taking , r , ("Ogbuinya"). The fact was that Agala (Igala) people from the Northern
part of Nigeria (Benue) introduced horses among the Ezaa, Ikwo and Izii
clans at earliest period of their settlement in 'the North Eastern Igboland.
The history of Igala people has been titled "Igala Royal Heroines" that
contained dramatic account of nine men who settled at Idah around
------
Niger-Benue confluence about l~~~~enturyAD; ------:- - - -
The people were warriors and fought battle with Jukun peoples that
forced the pace of determination of their Roy21 history, notions of Igala
- (Agala) concept of freedom and self-determination. Their military prowess enabled them to stretch beyond Kogi State into Anambra, Edo, Minna,
Delta and Nsukka where there are lineal Igala culture bearing
descendants. The nine men that formed the kingdom migrated from Old
Mali Empire when it was under constant attack by Roman Generals who
ruled the Yemenites Kingdom. The occupation of. Igala (Agala) people
were hunting, fishing, and farming as replica of the occupation of the
three clans (Chiemeka, 1993:8).
The three clans share common interest in adult circumcision as ,
factor that determine full members of their society, which is not
obtainable at.Afikpo as place of migration.
The marriage system of the three cleans is patrilineal right from their
founding fathers while the marriage system at Afikpo clan denote6 * matrilineal form (Agha, 1996: 22).
-\ The same divergences exist in the practice of taking yarn title of
"Otsunji", rearing of Cows in the olden days and taking of the title of
"Ogbuefi" by women were the preponderances of Ezaa, Ikwo, and Izil;
which were not practiced at Afikpo as probable place of origin and
migration of the three clans.
Furthermore, missionary incursion reached Afikpo from Calabar in
1888 but missionary enterprise came to Ezaa,'Ikwo, and Izii from Uburu
in 1938, and thereafter, spread in the zone. If Ezaa, Ikwo, and Izii
peoples owed their myth of origin and migration from Afikpo, their affinity
and social interactions ought to have fused their cultural practices. And at ye most Christianity that came to Unwana 1888 and Afikpo 1924 ought to had spread to the three clans much more earlier and should not had been
.,- through Uburu mission. , 8 3.2. Oral Traditions of Ezza, Ikwo and Izzi on Myth of Origin and
Migration:
The complications in the myth of origip and migration of the three
clans had been informed by variance in their oral traditions.
It behooves that the varied segments of oral traditions of the clans be
projected and their reconstruction would intone contemporary appraisal.
Ezza Ezekuna Oral Tradition:
The oral tradition of Ezaa people shared'divided opinions, namely,
that Ekuma Enyi was the Great ancestor of Ezaa, Ikwo, and Izii clans that
migrated from Afikpo. That Ekuma Enyi got married to Eleje and Ugo.
That Aleje was the mother of Ekuma while Ugo gave birth to
"Anakiwhaliki" who died of dread disease ("Igbogbo").
The evaluation of the above oral tradition informed that the three
clans had no claim of descendency from Ekuma Enyi neither was Ekuma
Enyi an ancestor to Ezaa people.
The oral tradition alluded to Ekuma Enyi had no mention of male children
from whom the three clans could be said to had emerged from. Rather
Ekuma Enyi should had been attributed to Izii people in whose
geographical sphere descendants of Ekuma ~nyihave been constituted
into local Government in our contemporary society.
The second strand of Ezaa oral tradition indicated that the great
r_l ancestor of Ezaa, Ikwo, and Izii clans was Enyi and that the place where he migrated from was not known. Furthermore, that Ezekuria, Noyo, and
'br Nodo were brothers (Ishichei, 1978: 120-121). The oral history of Ezaa
people acknowledged that Ezekuna was an in-law to Ikwo clan. That
Ezekuna lived at Amana and his grave is located and housed opposite Ede
Uzim's compound along Onueke Ikwo road. I Map af Ezza Ezekuna and Her Neighbors: eliminate the Church in 1986 but for the intervention of Dr Francis Akanu
Ibiam (Late Ezeogo) and the then Government of Imo state that halted , I
the rampage.
While in 1970, Odogere and Ohage were started as Class centers in
Ezaa Clan. Unfortunately, the Church has ceased to be at Odagere but
Ohage Class center, which grew into Congregation and was, inaugurated I Parish in AD 2001.
4.4.3 Bible Translation Scheme: I By 1964, Paul and Inge Meier came to Iziiland in the then Eastern
Region of Nigeria and shared their vision of Bible Translation with the
Elders of Izii people but by 1966, the Meier has had to leave because of
the civil disturbances. After the civil war, tHey returned to continue the ) I work of translation of the Bible. At that time now very Reverend A.A. Otu ,
(rtd) and Ezeogo Dr F.A. Ibiam (late) approachGd them and requested the
inclusion of Ikwo and Ezza languages in the translation work. The Meier's
in consultation with the officials of the Wycliffe Bible Translators approved i
the request and Churches from the three related languages (Izii, Ikwo, ,
and Ezaa, sent representatives and the translation began in earnest in ,
1974 when the entire Team moved to 30s. In 1975, Reverend Igwe Olugu
(late) and Reverend Okike Onwe were posted to work in Ikwo land and
Reverend Richard William Fee joined NORCAP as .Canadian missionary.
IKWEZA was a combination of all the Presbyterian congregations in Ikwo I and Ezaa under one Parish called "Ikweza" when Reverend Fee came, he -... embraced the translation work alongside with his work as parish Ikwo Noyo Oral Tradition:
The oral tradition of Ikwo Noyo clan' informed that the great
ancestor of Ezaa, Ikwo and Izii was Enyi Nwegu. He was described as
being a giant, hun er and warrior that moved with his band of followers.
That Enyi Nwegu migrated from Agala (Igala) Idah in contemporary
Benue State and stopped at Mgbo where they had rest. He continued
with his team and settled at Nchonu in Ikwo land. Ikwo tradition
informed that Enyi Nwegu was married to two wives namely; Una Enyi , was the first wife and mother of Ezekuna, the f~underof Ezaa clan. While
Nworie Enyi as second wife became the mother of Noyo and Nodo (Olodo)
Ekuma. Noyo was the ancestor of Ikwo clan while Olodo (Nodo) Ekuma
founded Izii clan. And that Noyo was married to Ekoyo and Opefi while
Ezekuna married Anyigor as his first wife, the sister of Ikwo and Izii
peoples. And Nodo got married to Ugbala his first wife. Ikwo ~ral
tradition submitted that Nchonu has been the traditional home of the
great ancestor of Ezaa, Ikwo, and Izii and that when Ezekuna and Nodo b - left to find their own homes, Noyo founded his personal home at
Amaechara Ekpelu where a house has been erected to shelter his grave.
And that when Ezekuna left, he first lived at Ezzama but had conflict with
his first son there and therefore left to live with one of his sons at Amana where3ePdia anmisgmve coalckbelocatd opposite EBe 4zitw':i-
compound. Communities in Ikwo Noyo Clan: 'I 7
With Express Permission of Nwoba Victor Ronald With the express permission of Nwoba V.R author of WHO is WHO in Ikwo
- Noyo Clan :
Izzi Nnode Oral Traditon:
The oral tradition of Izii clan projected two traditions namely Amegu
tradition and Ebya tradition. The oral tradition of Amegu Izii informed
that the great ancestor of Ezaa, Ikwo, and Izii was Enyi whose place of ,
migration was not known. In addition, that Enyi had three sons that
founded the three clans. Furthermore, that the founder of Izii clan was
Ekuma Enyi who was from Amegu Izii. While the Ebya oral tradition
intoned that the great ancestor of the three clans was Enyi who came
from Heaven on a rope and landed at Amegu Izii. The tradition also
1 informed that the distance between Heaven and Earth was not much and
that when Enyi Committed offense the link between Heavens and earth
was broken and that was how the first set of people came to settle at
Amegu Izii. Enyi had three sons, namely, Ezekuna, Ekuma, and Noyo.
That Ekuma Enyi married Ugbala who was the mother of Nodo, the
founder of Izii clan that also was married to Ogodo. Furthermore, that
Ikwo and Izii are brothers and had never engaged in bloodshed since the
police had prevented the 1929 battle betweeh ~galeguAlike Ikwo and
Enyigba Izii without causality (Chapman, 1930:35). That the brothers
I had always formed coalition forces to defend their territories from
external invasion. In addition, that Ezaa is their half brother and their in-
law.
3.4. Intellectual Interpretation of the Myth of Origin:
i The problem of the myth of origin and migration of Ezaa, IC40, and
Izii clans had been documentation. Chapman (1930:17) ref lsed to .
document the Ikwo version of the myth of, origin and migratior~of the
three clans. Chapman wrote:
The relationship shown in the ancestral tree, whether assessed correct or not, gives a far better picture both of the past and the present history of the people than the simple relationship suggested by the Ikwo himself (Chapman, 1 930: 17).
Denton (1934:2,10-18) faulted Chapman's submission of direclion and
date of migration of the clans, account of the functioning of trllditi~nal
systems of the clans and his proposals foi- the future were alnended.
Consequently, Chapman (1934: 19) in supplementary Report wrote,
"there is little information as to Noyo's origin" which intolled the
retracking of his earlier submission on myth of origin which Denton failed
to review. The oral tradition of Ikwo clan provided the full names of the
great ancestor of the clans of Ezaa, Ikwo, and Izii as Enyi Nwc gu who
Steensel (1996:5) acknowledged as sister clan of Izii people.
Furthermore, Onwe Ogah Nweke, the first educated Ikwo indige,ie gave
twelve-paged document on the history of origins of the three cla IS, their
migration theory and development of the IUwo clan that lacked data for
The analytical interpretation of the o,ral traditions of Eza' I, Ikwo,
and Izii clans projected that descendancy from heaven was embedded in
*. pure myth and intension of pure mythical figure is unaccep able by ancestral tree that has Ezaa, Ikwo, and Izii peoples as contemporary
.. representatives. And that submission of two places of migration intoned
t I uncertainty and that claim of migration from Afikpo has been earlier
dismissed due to gross divergent tradition and cultural practices in spite
of close proximity. Moreover, those territories of Ezaa, Ikwo, and Izii
were enlarged through the sons of founding ancestors that became
founders of autonomous communities of the three clans.
At Ikwo, one of the sons of Noyo, Omaka Aja lived at Ekpelu and
Ekpelu is addressed as Ekpelu Omaka ~ja'(Eka-Awoke Omaka Ajah).
Agom Ugbela established at Alike and the people are known and
addressed as Alike Agom Ugbala. ~urthermotk,N~~O named one of his
sons after his father Enyi and that Enyi Noyo founded Mgbabu that is
addressed after him as Mgbabu Enyi. Nkpoke lived at Echara and the
people there are known as Echara Nkpoke. In the same vein, Itumo
Agaramugoede settled at Okpitumo Ikwo and the contemporary
inhabitants are addressed and known as Okpitumo Agaramugoede. Ikwo
people, therefore, are addressed in salutation as Ikwo Noyo, Ikwo Noyo
"Kwenu" Ikwo Noyo "osi adu", Ikwo Noyo "tokwa-ehu", Ikwo Noyo "Nde-
ewo" and Ikwo Noyo "Agbunenkashi Eshitephephe".
That the sons of Nodo who lived at Amegu established the four
autonomous communities of Izii, Ukwo Omaka founded Enyigba and
Oroke Onuoha established Ebya izii. Moreover, that Ngbomu Eze was the
first to live at Ishieke whereas other communities were the products, of , grandsons and great grandsons of Nodo and such settlements were new
1 farmland established through offensive or defensive mechanisms. I Oroke Egburu established Ida Izii while Ugo Akam was the first settler at,
Okpitumo Izii. Opoke Otumu founded Amachi and Ede Egu Oroke was
the first to settle at Igbegu community. In addition, that Ozigbo Ugbala
founded Nkaleke and Ekuma Ugbala established Agbaja Izii.
In the same vein autonomous communities were established at
Ezaa Ezekuna clan namely "Amana, Amaezeoka, idembia, Amaegu,
Nsokara, Amaeka, Ezzama, Umuezeokoha, Oriuzo, Umuezeoka, and
Umuoghara". The great territorial expansion of Ezaa peoples was of
offensive mechanism. The territories of Ezaa Ezekuna clan have been
constituted into seven local government areas namely, Ezaa North, Ezaa f South, Imoha local government, Ezaa East and Ezaa West local
government areas. Others are Ukaba and Inyaba LGA. The Ezaa North
consists of Orizuor and Umuezoka while Ezaa South includes Ezzama, .I- Ameka and Amuzu. And that Ezaa East consists of Amana Amaezekwe,
Nsokara, Amudo, Oka-ofia, Echara, Ikwueto Idembia, Umunwagu
Idembia and Amegu. At Ezaa West, Umuezokoha and Amudo form the,
local government while Imoha local government consists of Ekka, Ogboji,
Inyenyere and Nkumoro. That Inyaba local government is made up of
Ezaa-egu with exception of Ogboji and the remaining parts have been
named Azu-Inyaba and Ezekuna communities while Ukaba local
government has Abaomege and Ukawu cohmuriities (Igboke, 2005:
. Interview). Furthermore, the analytical implicati&s of oral histor; of f zaa,
\ Ikwo, and Izii clans informed that the practice of patrilineal syste n of
marriage originated from the founding fathers of the three clans and
traditional 'inheritance rights of the zone. Moreover, that interpret tio on has further shown that the graves of the three .ancestors of the zone iavl? been located within their associated clan in our society. That the n yths
of origin and migration have revealed similarities in naming of per ions;,
communities, pattern of urban development and that movement ill the
past was in missort but evidence tend toward the band that left olc Mali
Empire that established the ancient Igala kingdom and consec uent
migration from Igala to the present vicinity of our investigation.
The names of children are called after their mothers' in ordw to
differentiate them in polygamous family. Thik infbrmed why the s In of
Una Enyi was called Ezekuna just to differentiate him from the other sons
of Enyi Nwegu that were born by Nworie Enyi. The rese; rcher
participated in the common fate and only' with introduction of f rmal
education that it became easier to checkmate that at the early st; ge of
life.
3.4 The Belief System and World-View of the People:
Religion cannot be separated from the us? of neither land, nor ns as
------codes of behaviour culture or traditionas-embodiment- of mstructilqt-of
ancestors in Ezaa, Ikwo, and Izii. Religibusly mother earth ("13 ldlr9li
mobu Aliobu") guided dispositions and societal norms as devlatior from ... 4 normal that incurred the wrath of earth goddess (Ali). Close observ jtions had shown that the peoples' philosophical concepts were fused with
religious thoughts and practices for which the constituents of ' Mgboko" '1 I (world) became objects of worship in an attembt to 'control the'world they
live in, with understanding that there must be power behind each of those
physical features. The cultural zone of Ezaa, Ikwo and Izii believe in the
supernatural being ("Chiukwu, Chileke, Nchileke mobu Okeke Uwa kere
madvu") that controls the created order. The belief system further
stretched to ancestors ('Ndi Iche"), mother earth ('Ali mobu Aliobu"), ' I "Obasi bu le elu" (the God that lives in the sky), "Okeke Uwa", spirits of
good and evil ("Ogwu, obu-ukwa, Ejo maa yele,maa, oma"), Orogwu, born
to die ("Ogbanje", "Onwu nwata unee mobu onwu unwegirima") that
connote personal family, village, and tribal shrines. The presence crf
foreign gods (deities) in the clans cannot be ignored and that the place c~f
\ residence determined the religious acts of the people, principally, on the
premises that the clans have been agrarian societies in religious practices
and achievements in historical perspective for which their philosophical
concept of the universe ("Mgboko") had been incorporated.
t , Supreme Being: I
The Ezaa, Ikwo and Izii peoples believe in Supreme Being, the
creator of heaven and earth. The clans address the Supreme Beinj I as"ChilekeM (Izii), Nchileke (Ikwo), and Onye nwe mgboko (Ezaa:).
References are i'urther made to the Supreme Being as "Okeke uwa kere
madvu", "Okpulu uwa", "Chukwu mobu okaribe". The name of the '
4, Supreme Being could be used to note events in life especially in the evert of death "Nchileke iya baru". They believe that the Supreme Being gives
-. life, children, rain, and crops. The people 'believe that God is good,
unjust and patient. He transfers all matters of destiny to the person
involved for instance, at the death of a person in the clans it is assumed
I that the person had known right from his creation and had accepted that ,
fate as destiny for which Supreme Being is not responsible for evils on
earth. The concept gave rise to the worship of divinities that convey + pleas and gifts to the Supreme Being.
The investigators of our society were right to say that the Ezaa,
Ikwo, and Izii clans addressed Supreme Being when they referred to
Chukwu or Chineke through "Obasi bule-eli yele Okeke uwa" (Isichei,
1976:82; Chapman, 1930:7 & Isichei, 1978:239). "Obasi bule-eli" is a
divinity owned by males in traditional society of the clans while males and
women jointly owned "Okeke uwa" in the cultural zone. There is no t
shrine in Ezaa, Ikwo, and Izii that is addressed as6SupremeBeing. The ,
worship of divinity of 'Obasi bule-eli" projected the concept of
omnipotence, omniscience, omnipresent and transcendent nature of the
Supreme Being to the forefront.
The males of the clans consult "Obasi bule - eli" by presenting war
equipments before it in order to enlist the protection of "Obasi bile-eli" iri ,
------I------the battle field and normally promises were made to it. If the man
returned safely, he had to report to his "obasi" first and represented his # weapons of warfare and victim of war in traditional society. Nevertheless,
if the owner of "Obasi" is a hunter, instruments for games were presented to the shrine for blessing before he proceeded for hunting. The deity
"Obasi" was thrilled with big games that the hunter brought home but
even birds were equally presented at the shrine of Obasi. 'Obasi bule - eli
le elanya le Ali le ahu ihe madvu le-eme I'uwa" The Supreme Being that
lives on high sees what people do on earth. The deity "Obasi" is owned > I and worshipped by every traditional male in Ezaa, Ikwo, and Izii clans.
The deity was involved in the acquisition of land and economic history of
the cultural zone. Within the clans, all areas of earliest settlement
("Ndufu in Ikwo, Nd'uwhu in Ezaa and Unuphu in Izii") were ancestoral
homes while "Ndegu" were territories taken over from their former
neighbour through the help of "Obasi" deity. I
I Ancestor ("Ndi Iche"): +
The cardinal element of traditional society of Ezaa, Ikwo, and Izii
clans' is the belief in ancestorship. Other elements include Supreme
Being, reinc:arnation and spirit world. African society had been seen as
continuing unit that recognizes living ancestors and attributes elements of
enhanced power to the dead ancestors (Parrinder, 1987:47). The concept
of whether ancestors are worshipped or respected divided scholars into
two camps, namely, Arinze, Harry Sawyerr, Ilogu, Parrinder, Awolalu and * Ezeanya consented to the school of thought that ancestors are
worshipped while Ifesieh, Metuh, Uchendu, ~usia,Mbiti and 1dbwu denied
ancestoral worship (Ifesieh, 1989: 218).
Ancestorship has been cherished in the cultural zone because not all '. dead members of Ezaa, Ikwo, and Izii clans were rated as 'ancestors. Ancestors are custodians of public morality and traditional laws for which
those who lived wickedly and died shameful death had never qualified to
be classed as ancestors. It had been said that ancestors in Igbo society
were people who had lived well open lives and died in traditionally and
socially accepted ways that earned them befitting burial rites (Isichei,
From observatory position, the elders prayed standing in front of the
remains of deceased ancestor before burial and recalled his deeds. Your
death gave us rude shock for we can never be tired of you. You have
4 been a lover of peace and friend to everyone. Look at us that are left,
who can do those things that you used to do? As you go remember that,
you were born into this family and that your foreskin was buried in this '
family. We know that you are going to come back very soon. Do not
waste time! Our ancestors, we thank you for sending him to us; when he
comes back, may he be more helpful.
I Buckley (1978: 1102) intoned that the Episcopalian Christian ,
churches remember the Saints and mention their names and prayed, by 1 your coming as man, by your death and rising to new life; by your gift
and Holy Spirit, be merciful to us sinners. The Ezaa, Ikwo, and Izii clans
belief that they do not worship the ancestors since they only give them
food to eat and wine to drink so that the dead may remain constantly fed
and nourished with drinks ("0Kwa nri be- ayi anu nnayi- phe etokwa eja
be ayi agba"). That for grandsons to feed their grandfathers had been an
-\ act of filial love and piety. Nevertheless, the interpretation of the act in 4 literary style projected the letters of the phrase and not the intension of the letters. In an attempt to feed the dead ancestors, the traditionalists offered sacrifices to idols and thereby worshipped the shrines of dead ancestors. I
Land ("Ali") as Deity:
The people of Ezaa, Ikwo, and Izii believe that the Supreme Being
(God) created "Ali". They beliefs that all created things are not equal with the creator. They belief in earth deity and offenses against the divinity constitute taboos within the clans. The shrine of earth deity is known as
("Ali mobu Aliobu mobukwa Enya Ali melee Ekwo okpoku").
The altar or shrine of "Enya Ali" ornEkwo Okpoku" is set up with a set of fig trees and flat stone positioned on the entrance of the homested.
The deity of "Aliobu" faces the main compound and backs the entrance in order to oversee what happens in the home. The setting up of the idol b b indicates admission of the man into adulthood in Ezaa, Ikwo and Izii as seal to second circumcision in traditional society ("Obu I'ufu mobu Odobe
Aliobu mobukwa Enya Ali" yele Ekwo Okpoku"). The first wife of the man joined the husband to set up the altar for the mother earth. Before the husband and wife institute the earth deity, fhe most elderly woman in
for female folk for the wife ("Okpo ekfu mobu Oshi ha nri I'ekfu" rrlele ,
Ekwo Onuzo"). In addition, she might had set'up her "Orogwu" shrine to enable her qualify to join her husband set up the altar of mother earth
("Ali, Aliobu, Enya Ali" mobu Ekwo Okpoku"). The prominence of the deity of 'Ali" has been projected as giver of
life, fertility, arbitrator in all matters and dictator of offenders and
punisher of evildoers. Individuals worship the deity of 'Ali or Enya Ali",
and village Elders but offence committed against "Aliobu" has been
considered more serious than offence against Supreme Being. 'Aliobu"
further controls the ethical and moral behaviour and indicts husband and
wife who have committed adultery or if incest has been committed or
whether murder has been committed in the secret. It could allow unusual '
happenings (where animals could commit sacrilege so that fortunetellers
or native doctors could be consulted) to reveal impending catastrophe
that would be fall the family in order that it may be averted. The deity I abhors the killing and shading of human blood, lat'ceny of yams planted
that have not germinated ('avo ewa ji mobu ovo ewa nji). Removing
ancient landmark and coverting another peoples' land, and eating new
yam within the cultural area before traditionally fixed date, for which
prerequisite sacrifices were offered at "Nchonu in Ezaa, Nchonu and
Nwanu-ekwa in Ikwo and Nja ji in Izii". The stealing of a roasting hen and
abandoning the eggs, killing a domestic animal under labour, the murder
of totemic animal and a man in an act of adultery were crimes committed C against the deity '"Ali, Aliobu mobu Enya Ali") mobu Okpoku").
------
Ifamfthese acts was mmmWedarrd n3t mnfesi&,~Ati"-~lwld- - -
begin to protest that abomination has been committed through '
abominable signs committed by other animals. When the native doctors
- 4. ("Jibya, Dibia", Njibya") decipher the cause of strange signs and culprits refused to confess even under oaths, "Ali" (deity) would strike the
', offender with swollen-legs, belly, hands, head and poor farm produce
may result in the case of eating new yam before tradition authorized it.
The punishment on offenders could also be death of children, barrenness
I on his wives or insanity directly on the offender and required many
sacrifices to clean the land. The reverence to the deity of "Ali" cuts across
economic and religious spheres for it guided and directed the cultural
inheritance rights and use of land for agriculture and residential buildings
as land inheritance had been based on male blood ties in the zone.
Other Aspects of Belief Systems: I I Within the clans of Ezaa, Ikwo and Izii peoples there were slight
differences in nomenclature of the deities and modes of operation. The
shrine of destiny referred as intermediary of God the creator was known
as "Okuke-uwa" (Ezaa), "Okeke uwa" (Ikwo), 'mele Oke k'uwa" (Izii) as
the one that bestows children to families. The deity is not gender
sensitive. Men and women offer sacrifices to the shrine of their ("Okeke
uwa kere madzu") destiny that created the world dnd human beings for
protection, gift of children and healing of sicknesses.
The appeasement of 'Okeke uwa" "Okuke uwa" mele" Oke k'uwa" by
I , pregnant women ensured that the deity that sees the world of spirits I drove away evil spirits and in the world of men protected them from evil
men. I
"Okeke uwa" has been conceptualized as good god that bestows
blessings. The shrine of spirit was classified 'into two ('maa oma mele ejo maa") as good and evil spirits. The good spirit includes the spirits of
\ the ancestors, the spirits of deceased relatives that were helpful, ,
industrial spirit ("Ogwu, uzu, ome nka"). I
When the belief in "Ogwu" spirit becomes good then it is constructive
("Ogba eja, ogwo madzu omelehu") but becomes ambivalent, ("Ogwu
erne iya") insanity. -- Agha (1997:30) classified spirit into four dimensions namely, spirit of
irrational animals, spirit of the below, individual and family spirits. The
spirit of the shrine of "Ogwu" controlled and used people for special tasks
as blacksmith ("Okpu uzu") native doctor ("Njibya", jibya, mjibya" as
"Dibia" in Igbo), masquerading ("Ogbodo",Ogbodo-enyi") traditional birth
attendant ('Oswe nwanyi ime"), herbalistll singing ("Ogu egwu") and > I wood carving ("ope-iphe"). At Ezaa "uzu" (blacksmithing) chooses those
that undertake the profession but other clans beli6ve that blacksmithing
is an inheritance and flows through the linkage. Within the three clans
Ezaa people dominate the industry. The presence of rashes on children in I
Ezaa clan has been an indication of such children being chosen. But other
clans of the zone believe that rashes ("Oku uzu") on children are silgns I that the shrine of "uzu" demanded sacrifices from the parents of affected
children The traditional society has seen contemporary medical ------practioneers as those who would had served 'Ogwu" deity as native
doctors ("Nji bya") and as herbalist ('Njibya okpa nkpa-ekwo mele
ngborogwu osi") or homo-pathetic doctors. The concept and believe in evil spirit ("ejo maa", "Obokoboko",
"Ogbataswe", "Obutaswe", "nwanyi nma", "nne maa", 'maa mini" rnele
"epherephere") was due to evil occurences that pervade human society.
The traditional society attributed such strange occukrences to the spirit of
those who died that roamed about without places to feed within the
homestead among the living apart from the bad bush ("Ikirikpo rnobu
ochi-eja") with nobody to feed them. The concept of appeasement led to
the belief in violent spirit. The people of the Clans used 'black fufu"
("utara unyi") to feed evil spirit ("ejo maa, epherephere") which was
placed at the four corners ("ocheja mobu Nkpokahu uzo yele ikirikpo") on
the road or evil forest. #
The categories of individual spirit that became evil spirit ('ejo maa mobu
epherephere") included the dead drowned, buried by water side without 1 proper burial rites if such had child, those thrown into evil forest for being
evil men ("Onye Ngbashi") known as mischief maker and those who died
without having children.
The people of Ezaa, Ikwo, and Izii believe in an auxiliary deity that
stood behind the shrine of "Ogwu" ('Ogvu") called "Obu ukwa" in Ezaa
I and Ikwo which Izii people called "ukwa". At Ezaa and Ikwo axis the
auxiliary deity was represented by small pot with four mouths ('ite onu
eno") positioned behind the altar of spirit deity ("Ogwu") and only set up
by males.
I That at Izii women own "ukwa" which is (kept inside the house and
! \ * brought outside for worship. But similarities occurred with "ukwa Egbudu" at Izii with "Obu ukwa Egbudu" at Ezaa and "mu ukwa" at 1kwo in which
sacrifices were offered at the foot of large tree "akpu" or "akpurata" in
the bush to ward off the spirit of night mare, incessant aches at the fore
head and eye aches in the clans. In some cases, native doctors were
invited in the clans to energize the "ukwa" or "obu ukwa" for protection of
lives. I Ezaa people called the shrine that took care of little infants "Ohe
nwata" and other clans refer to it as "Agashi" mobu "Ohe nwa" (nanny '* * god). The nanny god determined fertility in women and if a woman failed
to procreate or stopped before her age mates, the nanny god had to be
appeased. At birth, nanny god was notified in order to take care of the
baby until maturity. The "Ohe nwa" or "Agashi" was located within the
living room of women's houses very close to drinking pot to enable
everyone that come in to drink and pour the reminder on the "ohe
nwata". In the past, carved nanny god carried baby and was placed at the
V + , shrine of "ohe nwata". I
' The people believed in born to die spirit ("maa Ogbanje"). The myth
of the spirit of "Obanje children" had been traced to the spirit of unborn
children that enter the womb of their mothers from the air, as children
molded by the huge cotton tree ("akpu" mobu "akpurata"), where barren
women offer sacrifices at its foot and as return from the tree; it offers its
molded children to them. The myth further aluded the origin of "Ogbanje '
children" to spirit mother ("nwanyi maa") in the spiritual world that
'c directed the children where to go and monitored the scheme. The unborn children formed small groups, associations or guilds with rules and
regulations that governed the choice of their would be parents; duration
of their life on earth, chains of sickness, punishment on erring members
and condition for appeasement of the group. If the bond was broken yith
1 primary objective of afflicting agony on targeted family, ruination of
economic base and possible death of their rhothers immediately after
delivery and membership of the group was sealed with oath.
The born to die children had traumatic effects on the unfortunate
parents, became curse and torn in the flesh of the society a,nd the entire
world of procreation. The life styles of "Ogbanje" children were usually
awkward, sometimes with rapid growth and sudden death. Others would
be sickly and to die after many years of sufferings and spending. While
others enjoyed good health, while others wi h questionable characters I
f constituted public nuisance. I I Nevertheless, deaths of "Ogbanje" children were sometimes averted
by intervention of conjurers and native doctors that located and removed
particulars of membership from their bodies or on the compound. At other
instances items of sacrifices were enumerated and sacrifices made to
empower the "Ogbanje" children pay debts to spirit world, which would,
1 range from Petty items to valuable property such as bicycles, radios,
------+-r------television sets, goats, school bags, clothes and raw cash.Tu rthermore,
the native doctors bound the spirit mother ('Ekenne nwanyi maa" mobu
"oke nne nwanyi maa egbu"). In most cases born to die children had - been ill fated that doomed cultural society. The belief in thqspirit of born to die gave credence to belief in reincarnation in the cultural area. The concept of reincarnation in Ezaa, Ikwo, and Izii have been examplified in naming of new born children, that were given names of dead ancestors
t 1 through consultation with native doctors ('Njibya"). Those newborn babies had marks or scars where deceased members of their families had such scars. The belief in rein-carnation divided the people because of contemporary thought that souls of departed did not return otherwise the ' worship of ancestors ought not to have continued. While other aspect of the belief had been that the shrine of individual destiny ('uwa", 'okuke uwa" mobu 'Okeke uwa") of the deceased influenced the shrine of destiny of the mother and the child. 4
The people of Ezaa, Ikwo, and Izii clans, have developed conceptual ' model in an effort to understand and interpret the world ("mgboko mobu uwa mobukwanu eliphe"). That man gapes at the world how it was made and that there is no generally accepted myth of origin on how the world
t came to be.
Man met the created order ("e to nwekwa onye maru teke ekeru mgboko, temanu madzu alufuta *be mgboko nowa"). Nevertheless, a certain pyth, about the closeness of the world expressed the closeness of the sky ("Akpamigwe') to the earth ("Alif) and human interactions with the sky. The sky ("akpamigwe') took offence at human acts. "Akpamigwe" withdrew because of human beings in an effort to avert their cleaning of hands on it; instead of washing the sky and keeping it clean. The sky gradually withdrew to great height far removed from the touch or reach of thrown objects by man. The myth became the genesis of conceplval agitation against the sky. Probably if the sky was within reach, the peopie would have beaten it up
or at least there would have been constant quarrelling between the sky
b and the cultural zone ("Afa du mma du e:ii obu igwe be oshi le-eka, igweli
Nwokumueze 0 mebyi emekwata mobu igwe achi mini le aba mba"). The
traditional society blames the sky for excessive rainfall and sunshine as
well as appreciates the efforts of the sky through that medium. The
excessive weather devastates the crops, roots out people from their
homes, responsible for drought and scarcity I of water. The good weather
> ensures rich harvest and progress in the cultural zone.
The concept did not consider geographical factors that informed that the
cultural zone of the North Eastern Igboland shares the same climatic
condition with the middle belt of Nigeria. The alteration in weather . condition of the area has been caused by the geographical location of the
area . I I
I The concept of the world was stretched to include ("mgboko, or
b I uwa mobu eliphe"), streams, rivers, hills, valleys, plain land, forest, rocks, trees, sacred places or tourists attraction as. caves, and buildings. The people's philosophical concepts of "mgboko" (universe) were fused
with religious thoughts and practices and the constituents of "mgboko"
(universe) became objects of worship in order to control the world
informed by the understanding that there must be power behind each of
them.
The concept saw the sky as greater than the earth ("Igwe kfAli"). I *-- The concept of "greater" means whatever goes up must come down in order words, the laws of gravity and inertia. It expressed the difficulty in controlling the sky from the earth rather the point of control reverts to
I the sky that covers the earth. The sky thunders and the earth shakes.
The frame of association between the maxim' and the proverb, the sky is greater than the earth ("Igwe ka Ali") is the relationship that prevails F between the sky and the earth, when the sky wants to punish the earth.
When the rain ceases to fall the sky is punishing the earth and the earth hardens and cannot do anything to change its state. At the pleasure of the sky the rain falls and the earth becomes soft again.
The state of affairs on earth is under the control of the sky but the sky is under obligation to ensure continuity of the seasons ("Okwa enya
Eli anamaje enya Ali mini"). No matter how long the rain waits to fall but it shall surely come to pass, for which they tonjectured that rain shall never remain without falling ("mini 0 Okwaje I'igwe"). This is the frame of I the superiority of the sky over the earth, no matter what happens the
1 seasons must continue as far as there is still life on earth. I 3.5 Festivals:
According to Morris and Lois (1990:239) agreed that the term
'feast" means religious festivals a day kept in memory of religious event; ) I religious- - anniversary or festival for which Christmas and Easter are two ------important feasts for Christians. Morris and Lois consented to the stand of
Rex and Patrick (1992:418) that feasts were "splendid, elaborate, and delicacies" usually prepared for special occasion such as the annual feast of the Arts, the Edinburgh festival and the feast of top class tennis. Feasts
I , or festivals in Ezaa, Ikwo, and Izii had, religious background that
f 1. separated feasting from other modes of actions and eaten in ordinary
days. The religious import determined the type of ~as~uerade,dressing,
dance, elaborate nature of feasting and audience that were required to
grace the occasion. Another feature of festival in the cultural ,zone had
been that the celebration of festivals had been dependent on the cultural
calendar and that cultural calendar ran opposite to Roman calendar. ,
Cultural Calendar and Festival in Ezaa, Ikwb and Izii
Ezaa . Zkwo I'ii
I Roman Onwa FeastBeason Roman Onwa ~ekt Roman Onwa Calendar Calendar Calendar Season /Feast July Onwa Nesweoha mele August Onwa Nesweoha Onwa Otutara Esaa Oke-aku Ezaa Esato mele eke Septemb tete nwanuekwa er Yele eke ozo I August Onwa No cardinal feast Septemb lonwa tete Onwa tete te October Esato but period of er tetadu echa iri festival le teta nji farmin October Onwa iri Onwa iri ji mele October Onwa iri Ori nji (yam Novembe & onwa Aji ihoto gi: 1 of bushis November Onwa Aniana play Novembe Onwa Decembe Burned obodo ground month r Irile nanu nnayiphe nri ebo bushes for k&+va:l- , (Omea'inma : hunting December Onwa Idamba Irokr Decembe Onwa inonth January Idzuru Harvest of lnyimukf month r Otu of okpa-ji yams U rnkpoli tilfing - began January Onwa Awuwu onwa 1 January Onwa 1larvested February Esato Harvested, eke eke Okpa nji yams(0nwa onanw village & aji u Festivals
I Febuary Onwa Month of harvest February Onwa Onwa 1 Communal Aakpa ji
Ollwa- - 1kpa Nzashi mele yams
April Onwa Month of April Okoro planting Okori Amaezekwe, weeded Amangwuru grasses in the farm ow of yams May Onwa Aji Onwa Aji June Onwa Attended to mgbabu Igbudu mele ishi crops in the Inyimegu I I farm yale mgbabu June Onwa 1 Late staking of 1 June Onwa Onwa aji July Onwa Agba ido Ishi ezeke 1 Esaa festival Onwa Late taking August Onwa Ojiji Nesweoh of yams Esato festival a Ezaa be bu onwa esaa - -- I The celebration of feasts had been based on months and months in
traditional setting were counted when there ippeared on the sky even
though one may had appeared and covered by clouds. It inferred that if
one moon left the sky another replaced it all round the year. It was
further discovered that individual communities in the three clans had their
feasts as indicated in the chart within Ikwo axis as well as in Ezaa where
'1 there was "aji ogboji, obodo Amana, Inyimu kfu Idembia and Eke ngvu-
Ekka"
However, the major festival held by Ezaa, Ikwo, and Izii clans was
I 'Nesweoha or Oke-aku Ezaa, Nesweoha Ikwo, and Ojiji Izii as end of year
festival of the cultural zone. The Celebration of "~esweoha" has been
annual festival that the elders responsible met at "Ngugji ozo" at Ezaa,
Nchonu at Ikwo, and at Amegu in Izii and fixed the date of the
celebrations of "Nesweoha". The Ezaa clan first celebrated her 'Oke-Aku
or Nesweoha" before Ikwo and Izii clans did. The Elders of Ezaa, Ikwo,
and Izii offered scarifices at Nguji ozo sanctuary, Nchonu, Ojiji at Amegu
I respectively. When the passing year was deemed hard or evil to the
people, it was dispelled with noise of wooden gongs, rattles, metals accompanied with the shooting of canons. People swept their domiciles,
packed off refuse dumps and sacrifices were offered to the dead that died
without children to eat in order that such spirits would not disrupt the
I feast organized within domicile. The Elders prayed that the incoming yearl a I should bring greater progress in the society than the passing year,
against premature death, and misfortune and aversion of deaths of
women in labour. The period between the celebration of Nesweoha and
New yam festival was known s inter yearly period ("ukatafa le unuafa")
such that those that died witt n the period were buried saliently without
mourning or rites. At Ezaa thc real New Year began at the celebration of
"Eke Okpoto" (Aligwe 2000:56-59)) while the real New Year began at
Ikwo after the celebrations of "Oji nji" and zit "Eke nwanuekwa" as new * ' yam festival. At Izii, the real New Year began with the celebration of the -- 1
feast of "Otutara" for which the beginning of the year in the cultural zone ,
began in August for Ezaa and September for Ikwo and Izii clans.
3.6 Marriage System and Informal Education: ,
This section deals with the processes of marriage and education in
the traditional society of Ezn, Ikwo, and Izzi peoples. The processes
projected the world -view of the clans before interaction with the Western, I Y . World. ------I
Marriage: I
The concept and contract of marriage in the cultural zone was not
the preserve of the principal parties in the past. The parents of the boy
*C carried out the search and in most cases preferred daughters of their I friends with reputable character. Then the b'oy would be advised to visit
the family of spouse. Consequently, the young rnan participated in the
daily activities of that family and so presented himself as one of the
members. Then his father went with wine to ask for the hands of the girl
in marriage for his son.
At the earliest stage of the concept and contract, the parents of,
both intending couple concluded and contracted the marriage without the
consent of the people concerned. The system later changed when the
suitor identified whom to marry and informed his parents who carried out
investigations about the background of the spouse family and character of
their daughter. When the parents of the boy were satisfied with their
findings the negotiation began after medical oral history has been probed.
The family of the young man with his friends visited the, family of
the would be in-law to present gifts that ranged from grinded snuff to
wine. These were normally rejected but given to any body or member of I
j the family, then the family of the suitor carried out their own
investigation, as they would not want their daughter to get married to
questionable family lineage. At other circumstances, marriage was
contracted based on hard work, wealth in families and parental
contraction of marriages for their children was threatened by elopement
('0 daka ufu").
The concept and contract of polygamous marriages were informed
by importance attached to children for which marriages that lasted for
I i- one- year without child- birth, pregnancy or miscarriage-faced tension. * , The husband and wife sacrificed to "Aliobu", Dkike uwar' and consulted
native doctors and invited them to their residence. The parents of the
couple were involved in the search of solution for delayed pregnancy. The D
delayed pregnancy and barrenness in marriage degenerated into divorce
and re-marriage. In some cases, the man or woman succeeded in finding
solution to their conception problem.
In a situation where the man resolved for another wife, the first
wife stayed back and the entry of the second wife could open the way for * the first wife to child bearing. Where the entry of the second wife resulted
I to further delayed pregnancy, the man was encouraged to take the third
wife but if the situation did not change then the elders of his large family
tree met to find out the state of his potency then advised him to
undertake the humble cultural rites of becoming biological father. The
\ man would have no option otherwise; if he died childless, his possessions #
I would revert to other members of his family'tree. The cultural society saw
barrenness as threat to respect in the community and worse still, the i man was termed to belong to evil spirit for which he was denied befitting
burial at death. The economic factors, social status encumbered by the
number of people under one's control enhanced marriage in the area.
Mothers were at ease when marriages of their children had produced
grand children and at best with their great grand children. The fact
remained that grand children were proof that befitting burial would be
accorded their grand parents for each of them; a foul was presented at -_ I. such burial ("Ochigburu nwanwa-iya habutatu oku-iya mobu ekwi-iya"). The bride wealth has continued to change phases with time, people, ,
Cr clan, and family. There had never been a time when bride wealth in Ezaa,
Ikwo, and Izii were the same but there were similarities in kind, cash,
materials but not in quantity. The bride wealth had always been
negotiated between the two families involved in the marriage contract.
Marriage was contracted through mutual understanding at the earliest
stage ("Aroteje nwanyi la-aro, etakwageje-du aswa nwanyi mee oruhuru
akwa nke nkwalabufr). No matter whatever the father of the young man
paid to get him married, the parents of his daughter in-law were never
denied assistance especially on request ("iphe adu Ogo ehuka"). Some
parents gave their daughters into marriage without payment of bride
wealth provided that their in- laws made promise and assisted the
parents of the girl in their farm work (Tekono be egideje ire-oma mele oje
ozi lua nwanyi").
During the metal age, the bride wealth included iron bar (Ogologo igwe
I igbo, cowries, two fat yams, one cow and a piece of native cloth and palm I wine were paid as bride wealth to parents of the gir!. The introduction of
a goat for mother in-law and namesake of would be wife where she has
one became imperative. Others included the visit to the elders of the
family with tobacco and wine and inclusion of two goats for the family
members of the girl and quotation of varied amount of money. Onhe
Ogah Nweke intoned that increase in bride wealth in Eastern Region led
the then Eastern Region House of Assembly to enact the 1965 marriage
?r law that was neither observed nor forced by law. He lamented that bride wealth has increased to two cows or the option of sixty pounds, five goats
or option of twenty-five pounds, four fathoms of clothes, two fat yams,
one iron bar and red cap were invoke during the era of the first civilian .
administration in Nigeria. The bride wealth in contemporary society has
changed phases with the level of educational attainment of the unmarried
woman, the degree of awareness of the parents of the damsel and family
construct. In certain families, sui:ors had been presented with long list of
what to pay as bride wealth, which were not altered. Others had '
increased the list of elders; uncles and aunties that were visited by the
suitor of their daughter in the same vein some had charged cash for five , years farm work and charges for seven years feasts that the man had to
visit the in-laws in traditional society. Well-informed parents had
I preferred to donate all that their son in-law paid back to him and furthei
enhanced the position of his son in-law in the society through
employment, appointment in lucrative positions and had defended their
course in all spheres.
The deity of 'Ali" and ancestors (Ndi Ishie") controlled the
moralities of married couples in traditional society. The cultural norms did ,
not allow marriage between a man and his fathers' sister nor with the
sister of his deceased wife. A widow had option of remarriage within or
outside her former marital family tree. where she remarried her parents
had rights to be paid another bride wealth and on the contrary she
decided to remain without re-marriage preferably because of her children, ' i she had right to live in her deceased husbands residence. The contemporary society had be made much more lively through cultural
reformation, learning and external interactions as well as the laws of the
state that had greatly empowered and enhanced the state of widowhood
in our society.
Education:
It had been agreed that traditional society of Africa imparted
knowledge to their yotlng ones informally (Akube, 1992: 15-35). The
Greek philosophy of knowledge was centeted on education as the
acquisition of accumulated knowledge. The target then was to impart
accumulated knowledge to students and, that philosophy agreed with the
philosophy of informal education in Africa (Clinton, 1984: 12). The
difference in the two systems 13f education was the school setting where
buildings were erected, instructors or teachers deployed as experts in their fields that determined what they thought while students were well
arranged, properly seated on chairs while Ithey I were taught. Yet the major emphasis of the systems was on the couplet of teaching and learning.
Indeed, the historicity of training had shown that Germany esteemed patriot, France held scholar as par excellence, Romans emphasized oratory and military prowess while ancient African society
.lad held in esteem the warrior, the hunter, the titleholder, the nobleman,
:he man of character ils being highly informed, intelligent and active
4 nembers of their societf. Education in traditional society of Ezaa, Ikwo,
md Izii was informal, participatory, and preparatory for adulthood, * t induction into society through demonstration, initiation, ceremonies, . recitation and ritual. Traditional education combined sense training with
I manual activities and character building that cumulated to admission into
manhood.
Fafanwa (1995:18) opined that the native philosophy of science and
I religion were imparted through further education of secret cult as secret
of real or imaginary power. He noted that education in African tradition
was not properly harmonized comparably to Western system. However,
traditional education in the area included farm operations, trade, crafts
and vocational education such as native doctor and priesthood of deity.
Female folk were trained in local dyeing, hair plaiting and trade in palm
oil and it's processing even though men were involved in process.
Traditional education covered birth attendant;, home management and
respect for Elders based on age disparities that were carried out by ! I traditional experts. Informal education guided, shaped human
personality, armed with knowledge, strength of judgment and moral
standards acceptable within the society. Education in traditional society
had freedom from cosmic forces and the world of the dead.
Kraft (1987:343) and Clinton (1984:14) agreed that education in ancient
Greek and Roman Empires, Germany, France, and in traditional society of
Africa did not develop the totality of man for which contemporary concept
sees the processes of learning as more fundamental than what is learnt.
The contemporary education took holistic approach to knowledge for
\ which development of total person has become the target of the programme. The contemporary education has challenged the informal educational systems such that trainers had become facilitators of learning . process while the trainees and society determined the pace of education for reconstruction.
3.7 The People's Occupation: I
Isichei (1978:239) criticized the assessment report of Champman in
1930s as ill records that assigned blacksmithing as industry worthy of description within the clans of Ezaa, Ikwo, and Izii. She therefore, projected documentation of Charles Partridge as an earlier investigator of our society that incorporated elaborate basketwork, and decorated pottery to the three clans. Chapman equally omitted fishing that Ikwo clan engaged at the cross river, Ezaa and Ikwo fished at Ndende river;
Ezaa, Ikwo, and izii fished along Ebonyi river that cut across them and gave rise to multiplicity of swilmps where fishing were carried 'out during raining season and in the ponds in dry season. Moreover, that hunting was part of the occupation of Ezaa, Ikwo,, and Izii peoples and some kindred's in the cultural zone were noted for hunting. Hunting of games,
I bush burning, scheduled hunting by kindred: village, and entire Ezaa,
Ikwo and Izii clans. The cultural zone made extensive use of bush meat not only as menu but also for scarifices, mdrriages, naming ceremonies, to pay fines and during title takings.
The rearing of animals was another occupation of the three clans.
The rearing of cows, goats, and sheep were encouraged by the terrain of the cultural zone that have level plains, swampy areas, rivers, steams and ponds that enhances the grazing of animals in dry and raining
.\\ seasons. The possession of wealth in the traditional society of the zone
was based on the number of heads of cows one possessed and cows were
needed to contract marriages, taking of horse titles ("Ogbuinya"). The
third frame of traditional occupation was blacksmithing ("Okpu uzu").
The sizes of Ikwo hoes were smaller compared to that of Ezaa, and Izii
but Ikwo hoes have heavier iron blades that were spherical in shapes with
well-carved handles. The blac e of Ezaa and Izii hoes werc: larger than
Ikwo hoes that suited the soil .ext ~resof the zones. The sizes of heaps
I I at both upland and swamps i t ICwo were bigger and higher than the
Ezaa's and Izii's. The Ezaa pel lple dominated the blacksmitliing industry
among the three clans and Ikvro people bought products of Ezaa
blacksmithing industry from tt e two markets in Ezaa clan ("~keImoha"
and "Orie-Amudu"). The induc :ry 1 wovided weapons, farming implements
with which farming operations were executed. The. weapons provided by I blacksmiths were used to defe~d territorial ehcroachment even the British t patrol of Ezaa, Ikwo, and Izii cl3ns.
Another important occu )ation of the people was basket making.
The basket industry produced ~asketsof variously sizes with which yams
were carried and other wares. The baskets served as container that the
people transported their ware ; to the markets, stored goods for use in
future ('Obolo", "nkpuchi") ar 3 other products of the industry was used
for spreading items to dry up Pottery industries existed in Ezaa, Ikwo, ', ', Izii, and Ishiagu that produce 1 earthenware is used as pots for fetching > water, drinking and cooking food and used for storing valuable items in
addition to dried meat. The concepts of industry were not in the form of
actions taken in four-walled setting but wherever the people were, they
4 were taught and produced their wares. Nev&-theless, for pottery making,
they collected clay and gathered at different places to produce finished
wares. The traditional societies were not void of the skill of weaving with
which the masquerades like "Ogbodo Enyi" in Ikwo and Izii clans were
dressed even though the concept and performance acts were different in
L b the two settings. Ezaa people did more of the weaving of the
masquerade garments, which she sold to her neighbours.
Trading was also another brand of occupation that traditional
societies of Ezaa, Ikwo, and Izii peoples participated at varied degrees. , The Ikwo clan was the least involved in trading and her ~zaa'neighbour -3 - were deeply engrossed in trade who were influenced by the Aro people
partly informed by lower fertility of their soil, The Izii people were much
more involved in trading than Ikwo clan but could not be compared with
the doggedness with which Ezaa people pursued the act of trade under
trade by barter until the introduction of coinage that led to establishment
of Ezaa settlements in most part of Nigeria. I
Farming was among the major occupation of Ezaa, Ikwo, and Izii
clans. They found the terrain very fertile for farm work and laboured to
occupy the entire territory. The traditional society had enough land to
farm on and adopted shifting rotation of five to seven years before they .r 4
Y returned to the starting point. The system changed to two to three year's duration of shifting cultivation, declaration ot the next farmlmd *reverted
from clan to village, kindred unit gradually to family, and individual
concern as population increased and colnmunal land converted to
I I-esiderltial areas and sizes of land tenure became decreasingly smaller.
Farming operations began in dry season along with other'activities
that women and children indulged in. They went for search of "achi seed"
("akpur-u achi") along the riverbanks, in the forest, in and around "aqhi"
trees, which was used in making soup. Thev equally went to pick bush
mango ("odeta ukpu") in the open grassland, forest and along the
streams and riverbanks wl~eresuch trees stood. People whc have aged
grand parerits went to open fields and forests, felled dried trees, chopped
them into logs, and carried them to their aged grand parents or elders in
their family units. The aged used the wood to make fire and nal'd off cold
especially during harmattan and raining season. There was i~cutewater
scarcity in Ezaa, Il search for good drinking water became serious task to undertake, But farm work had always assumed greater dimension than mere search for drinking water within the period. The flood areas and swamps were I cultivated during dry season. Father in - laws requested their sons in- laws70 assEt miem intheirfarm work -fkefarmilief oftk s~'+in-Caws - - , were informed and works were scheduled, carried out by thk entire families of son's in-laws. It served better during the dry season than when rain had set in for sons in-laws complained if they wen: requested to assist their in-laws in farm work after first two early rains of the year , when most people may had been engaged in their private work or for wage labour. 1 During the dry season, prominent farmers requested the villagers I . or kindred men to scheduled farm work for them. The rich farmers deployed people to dig deep wells along the flood zones, Oasis and to wait on them, day and night in order to fetch water for workers in the farm. Some were deployed to fetch water from both near and distant springs to ensure that there was no shortage of drinkir~gwater for cultivators. The people believed that if enough water were not provided in the farm they would not be properly entertained at home after work ("Eru ozi be I'eshije I'oku mini Ozi"). The rich' farmers were aware that workers in the farm would stop work if enough water were not provided for them ("Mini gvu ndu I'ako Okori atogbo Ogu"). That when there was drinking water greater work had always been executed ("3bu mini bu Okori") which further implied that when it rained hoeing in the farm > became easier. I The scheduling of farm work were arranged down from village level to cut across aged grade to family units qng such sched~lewere for 1 assistance, hired or as homage to the eldest and richest in the family tree. Originally collective family labour was in every four days had been for the eldest, two days were for the rich in the family while one day was left for the individuals in the communities. The poor or orphans had one day to work for themselves. In the immediate past, things tave changed tremendously such that the eldest in the family had the homage of i collective family labour once a year before th'e feast of planting season ("Aji-ereke"). The rich in the family tree would request for collective P labour to assist him and after scheduling only few persons would attend and defaulters would not be fined yet entertainment meant for the entire family work force would be eaten by participants and none participants, The serf system of old European culture was completely attached to the land and at harvest received one third of the yields while property owner who contributed nothing had two third of the farm ,produce. The labour system within the old cultural zone of Ezaa, Ikwo and Izii had greater measure of prospects than his European counterpart. A hard working labourer had arisen from the position of paw-paw to prominence and the collective family labour, was accorded to him within the cultural zone. This informed the virtue o'f hard work in the'clans. The virtue of hard work was developed early in the life of the peoples of the three clans through the cult of strength. The cult of strength started with , wresting contests that started with cow rearers and developed into village wrestling competitions and inter-community or clan wrestling champions. The champions that emerged turned to be leaders in battlefields in, the old cultural system of the clans ("Uduma aglburu ehu", "azu eru all", 'Otu gbaragada bu Aja Mgbom", 'eka le anyeji igwe", "ogba eka eje ogu, 0 lade 0 paru ishi"). The virtue of hard work was further developed through farm work and cow rearers wrestling champions were looked upon to be champions were looked upon to be champions in hoeing ("Oko Okori I'eguff). The perception changed with time for stamina and endurance \ was needed more in farm work ("hoeingff) than wrestling tactics. The cult of strength was further developed through hoeing contests that was classified into two categories namely, contestants that drank water and those that never drank while hoeing from morning until evening ("Oko okori aswswi"). In addition, in'each contest, contestaks. neither would cease to work until evening nor would rest under any shade; for any moment contestant buttocks had contact with the ground, he had been defeated. To checkmate the standard, a strong man was appointed to share the work for contestants. A contestant lost or won if he finished the highest number of the works shared ("Nke Ozi") or failed to complete the number that the highest competitor completed before dismissal. Yet one could win with simple difference pf one heap. The winner at Ezaa was given two legs of the goat presented to the hoers while at Ikwo/Izii the winner got one of' the front limbs. At Afikpo, I > I the system changed drastically such that the winner in hoeing , competition was the first to finish the first share of the work or first heap in the case of swamp and was given the heed of ;he fish or goat ("isi ubatf/"ishi eghuff mobu "isi ewuf'). Hoeing in the farm within the zone was coordinated by the strongest among the hoers who shared the work, , b worked on the share that others refused to choose, and must finish his . 1 before others to empower him to continue the sharing. Classical hoers I had got married without bride wealth as economic value to virtue of hard -* work in Ezaa, Ikwo, and izii. Yet virtue of hard work connotes title I takings in yams ("Otsu nji" or 'omee nji oke"l/"Otsu kpo inyima"), cult of \ strength ('Uduma agburu ehu", "Ogbu isi, "Okaribe") and horse ('Ogbu I inya") as men who had command of great wealth. Social standing in the traditional society of the clans was not only based on hard work but also enveloped honesty, dedication, fairness, and builder of ancient ruins. In addition, philanthropists ("Ochiru Ozua, omeru nwa ogbe mele oha") At that time "yam" was the major crop of the area and the fate of the , , agrarian society was determined by the weather ("afa du mma du eji bu igwe be oshi I'eka"). Early rain was much expected and hoped that if the rain fell and was properly modulated by the sky, the crops would produce 4 I rich harvest, otherwise, efforts put into farm work that year would be in futility. At the time "yam" was the major stable crop in the zone, the period between June and August used to be difficult times on yearly basis. The clans described it rudely as the period that Lizard swallowed its kind ("Obu I'onwa ishingu ruwa I'onwa esato be bu onwa ngwere I'eyu nwune iya"). People died of hunger after yams had been planted while waiting for the new yam harvest in the past. The production of yams was not the preserve of the rich in the cultural zone. Yet the planting and ownership of yams were not gender , sensitive. It was owned across varied ages for which possession of yams were measured by the number of wives, children, dependent relations that one fed, number of lines of yams one tied ('akpo nji" mobu "ep,?te ole madzu keru"), number of yam barns ("oba ole madzu keru nji") ad - *. I yam titles that one had earned during ones' life time. v The possession of yams linked the cultura zone with Cross River L and Delta people, who supplied their seafoods in exchange of root crops a (Yams, Cassava, Cocoyam and Potatoes) of Ezaa, Ikwo, and Izii (Falola & Adeniran, 1986: 170). The farming of rice, Cassava, English potatoes were introduced into the area by the Colonial masters and at a time when Christianity had been established in the zone about 1940s (Thuwaites, 1944:13; Gunning, 1945:9 & Ducklem, 1955:9). The introduction of cassava was later but rice and Cassava have improved the menu of the cultural zone that had been pounded "Yam" in the past. The planting of rice originally was on small scale but in contemporary society, rice has become major economic cash crop that has been highly priced. 'The Ikwo ' clan stands at greater advantage over the Ezaa, and Izii clans in rice farm due to abundant swampy areas that fall within Ikwo territory with attendant financial implications. Ezaa, Ikwo, and Izii had sold their wares I I in traditional society at Abakaliki and stories about people who tracked on b foot to Abakaliki and returned with swollen feet were told. I In contemporary society Abakaliki has remained the centre of1 4 commerce where Ikwo, izii and Ezaa rice are sold on daily basis all round the year. The occupation of Ezaa, Ikwo and Izii people's have changed phases with changing times and have become complex as the, level of their contemporary developments. They can stand tall within African sub region and take rightful place in Africa as index of glorious future. 3.8 System of Governance: The traditional societies of Ezaa, Ikwo, and Izil had their dynamics fully developed before Western incursion and the planting of the Christian Churches in the cultural zone. The complex structures in traditional democratic societies compelled the foreigners to institute intelligent study of the dynamics in the clans in 1929 after working with the people up to ! 1921 with seemingly success. The foreigners instituted "new formation" in 1930 that did not function. The malfunction engendered the review of + I 1930 Intelligent Report by Chapman (1930:25) that Denton (1934:16) faulted and the failure of the "new formation" became obvious with the death of Obura Ucha Ongele in 1932. The reviewer attributed the failure to poor understanding and improper analytical interpretations of the functions of the societal dynarnics for instance: I think it would be more accurate to describe the persons who control "Ozo" as "Ndi ozo" the office is subject to stricks rules of inheritance, but I think it is a mistake to say that "ozo Ikpe" (or "Ndi ozor) had the sole power to try all capital offences. Such powers fiould seem to go beyond anything possessed by a few individuals irr any other Igbo societies. An individual or his family often undertook summary justice. But if ah accused denied his guilt he had the right of demanding trial, and for that purpose he or his family went to the compound of the Onye Ozo ("Onye" being the singular of "Ndi') to ask for trial. It was the duty of Onye Ozo to arrange for a trial. In difficult cases he called Ndi Ozo from other sub-clans toassist- in the tfl&. AlHIwghd~doubt tbe NdiLO~o~tdok an important part in these trials, it is, inconceivable (Igbo society being democratic as it is) that they were the sole judges. I have discussed this question with the elders of the clans, and they are emphatic that the elders associated with the Ndi Ozo at such trials, and the Ndi ozo themselves also agree with this statement (Denton, l934:23-25). The above citation amended the intelligent report of Chapman (1930: 83, \ 90) that projected wrong terminologies and el-roneous perception of how . the traditional society worked. There had bcen an inbuilt checks and balances for the people to maintain peace. Moreover, the traditional society was not ready to accept any thing as "new formation" that did not I I cohere with already known principle. The Family Elders ("Ndi Ogerinya Unwu Nna"): The family was the primary unit of traditional administration in Igbo society. The elders of the family formed the Executive of the unit as leaders ("Ndi Ogerinya ufu"). The eldest among the elders became the Chief Priest of the family unit. At the family level, eldership was based on age yet female folk were not considered. The most elderly represented .\_ the family in the kindred and village council of elders. He had the control I 1 of the family land and allocated portions to (members of the family. He presided in all cases in the unit and enjoyed free family labour annually with those under him as sons, stepson's, and wards as dependent relations that worked in his farm on every four days: He was in charge of the family palm trees and when harvested he gave shares to other elders of the family. As the priest of the family unit, he consulted the ancestors, Earth deity ("Ali, Enya Ali") and the world of the spirits on daily basis for the protection and blessings of the family unit. He officiated in all the family shrines and every other deity that belonged to the family ancestral '. trees. Any erring member of the family unit was tied with ropes hands 4 b and legs, whipped, and made to pay fine before he was set free. The \ system of discipline changed phases and offenders were only fined. The family handled offenses committed within the range of the unit and matters reported to her by other family units as minor offenses committed by her members. Moreover, when the daughters of particular family unit eloped with the sans of another, unit, the family unit of the damsels arbitrated in the case. And the elders directed that the said daughters must be whipped for breaking the tradition of the family while the family of the young man (his father) had to pay fine for under rating the family of the girl ("Odakaru ayi ufu") and bride wealth was increased and demanded to be paid immediately ('0 pataru nwakpi L'uzo be kwerl~ aswe"). Literarily whoever carried a he-goat on the way and used it, for sacrifice before asking the owner for the price had accepted whatever the owner billed in order words in matters of elopement, the husband had 1 accepted and was willing and ought not to plead for reduction in the bride , 1 wealth. The elders of the family narrated the story of the fame and greatness of their families and urged the youth to be careful and avoid acts and character that would mare the reputation and integrity of their units. Kindred Elders ("Ndi Ogerinya Ikwu"): I The concept of kindred elders cut acrqss Ezaa, Ikwo, and Izii :laps such that "Ikwuato Idembia, Amaeze mini', Echi Amuzu and Am.~eke" were just few instances of kindred ship in th'e zohe. The elders c F the - various families that constituted kindred met as elders of that kit idred Council. The eldest by age became the head of the kindred elders' \L Council and presided over all the matters of the entity ("Isi Ogerinya Ikwu"). Matters were referred to kindred elder's council by family head ('IS1 Ogerinya Unwunna") and the council of elders settled cases of removal of ancient landmarks and land disputes. The kindred elders I 1 arbitrated in the case of adultery between adulterer and adulterer from different family units within the same kindred unit as well as cases of husbands and wives snatchers in the like settling. The kindred elders had always fined offenders and in extreme situatio'rl invoked causes. The head of the kindred elders Council was the Chief Priest of all kindred shrines and offered sacrifices to the shrines. At kindred level of the traditional society, farm work was scheduled .- to promising farmers within the kindred. Originally, the concept of title taking was homogenous to the clans. With the passage of time the I I concept and practice of title taking changed 'phases and shifted grounds to individual clans of Ezaa, Ikwo, and Izii. At the clan level, it further shifted to villages, kindred, and family in the recent past, the ceremony of horse title was celebrated to the family unit and yam titles of "Otsunji" and "0 mee njioke" were for the kindred ("Ik~vu") and village ("Eduki/vuf' mele "Nkpukpu"). Even though the celebrations for title takings even ' ------A------among women ("Ogbuefi") were meant for a given entity but there were shareholders who were members of such entiiy, that had performed the ceremony for such titles in the past as the real owners. The shareholc ers' \\ portfolio was therefore hereditary. If the im'rnediate sons of the former I celebrants were dead, the right to the shareholding was transferred along -c the lineage through grand and great grand sons up to the coritemporaries at the time of celebration. The shareholders that allocated wjatever they I deemed fit to them therefore determined the position of other members of the entity. The position of the entire members of the entity may be enhmced where the chief celebrant in a given entity was the pioneer as such the entire entity either as family ('unwau nna"), kindred ('Ikwu") and village ("Edukwu" mele "Nkpukpu") units shared the material goods according to seniority. C 1 The Age Grades ('Ogbo" mobu "Uke"): , i According to Okobia (1986:lO-35) system of age grad !s had been practiced in Greek and Roman empires. The' Roman Empire trained her children according to age brackets as those within the ages o twelve and fourteen went to the school of "grammaticus" while childrl n from the ages of sixteen and seventeen were admitted into thc school of Rhectories that was the highest educational leve! availablf to Roman children. Athenian children were groomed in gymnastics, civil msernbly of theater and law courts and were sent to be trained as 'Eph !bus" within the age brackets of twelve, fifteen and eighteen espectively. Furthermore, the other functions of age grades include the lxecution of all orders of the coullcil of elders and offenders were punishe I. They kept guard over the tel-ritorial boundaries of the clans and avert1 d boundary encroachments. Thev were the fighting force that defended t ie territorial i * integrity of the clans. They equally guided the crops in the farm and impounded animals that destroyed crops and owners paid fines before such animals were released. They equally caught people of dubious characters in their efforts to harvest what did not belong to them and thereby warded off famine and criminals from'the society. 1 The changing phases of human society has eroded into the age grades in the clans, such that Ezaa people hardly remember "Ogbo Ezekuna, Ogbo Ibina, Ogbo Asagu, Ogbo Enyirije, Ogbo Ngirigude, Ogbo Enyigwe, Ogbo Abaragu, Ogbo Edo-Agu" for they had gone into extinction. At Ikwo, the story was not different as "Ogbo Ngirigide, Oqbo Ochimba, Ogbo Egwu-Agu, Ogbo Abaragu, and Ogbo Okpuru egede, Ogbo Ayita, Ogbo Igwekali and Ogbo Noyo were in extinction. While Izii clan lamented over the extinction of "Ogbo Enyi-Agu, Ogbo Ibyina, Ogbo Isagiri mobu Ogbo Ochimba, Ogbo Ogide Ali mobukwa Ogbo Igirigide, Ogbo ekwa, Ogbo oje oso agbo eje Ogu (Ogbuisi), Ogbo Enu-Oswa, Ogbo J Ivu and Ogbo Ubvu (circumcision). I I ! The research revealed that contemporary Ezaa people recognized the existence and practice of culture by "Ogbo ~rulai'andOgbo Akpapi". At Ikwo "Ogbo egerima mobu Ogbo Akpapi mobukwa Ogbo ojeliphe be bukwa Ogbo Iruali" exist but the dynamism seems to be eroded with the decline ofage grade infafi work; The Eii TIancaTedexisting age grade - as "Ogbo Eja Abvu L'ali mobu Ogbo Irwuali". The memories of the age grades may not fade away if focuse is directed to capital projects for societal development with incorporation of female folks into the system. The research revealed two constructs in Ikwo clans that were special and Y- unique to its traditional system of governance namely, 'Mgburuma and Ezekputa". Mgburuma: Thc? c~lonialmasters saw "mgbur~ma"~as the native police of the # Ikwo clan. The composition of 'Mgburuma" was from the age grade of "Ogbochimta" that were drawn from the age grade across Ikwo clan and were chargod to handle all cases of criminal acts. They arrested people accused of committing crimes or those that ran away to other villages or neighbourin) clans and brought them for trials. They served to maintain I 1 law and ord ?rin the traditional society. 1 I Ezekputia: ** -Y Lastly on this was the "Ezekputa" that escaped the records of Chapman and Denton. All cases of arrest that were too difficult for 'Mgbururna" to execute were referred to "Ezekputa". That Ezekputa tried all arrested suspects. Ezekputa group therefore arrested all criminals that Mgburuma could not, tried all suspects, and fined those found guilty of charges. The Ezekputa group was selected people that were charged with the responsuilities of maintaining peace in the area. In thc Greek Empire, the "Ephebus" took an oath during the ' initiation ceremony held at the Temple of Athens. They pledged to be faithful defet~dersof the temple, public good, Empire and obedient to the '\ laws of the land. They also pledged to uphold the religion of their ancestors and invoked the deities of "Ag lauros, Enyalios Area, Zeus, -.> Thallo Auxo and Higemone" to be witnesses. The concept of age grades in the North Easterh Igboland was one of 8 the greatest features of the culture of the zone. At Ohafia, Igbere, Nkporo, and Abiriba axis of the North Eastern Igboland, females were incorporated into age grades and had directed pace of social development and was not limited to implementation I of elder's decisions and ' organization of labour force or tailored to track down criminals. The age grades in those areas with the combination of females had undertaken 1 lofty projects that enhanced the development of their areas. b b 'The Ezaa and Ikwo people called age grades ("Ogbo") while Izii clan called it ("Uke") and Afikpo/Unwana called it ("Uke"). The traditional I societi 2s of Ezaa, Ikwo, and Izii clans were ruled by age grades that revive l and maintained the culture of the zone. At Ezaa clan, "Ogbo Akpap" and "Ogbo Iruali" were two different age grades. But at Ikwo 'Ogbo ' Iruali and "Ogbo Akpapi" referred to the same age grade that had the fu lctions of clearing roads, bush tracks and that used logs of wood to build I ridges. And helped in building schools ahd were known as the age . that bed in the farm lands ('0 bukwa Ogbo Akpapi mobu ogbu Iruali mobul wa Ogbo Ojeliphe mobu Ogbu Ogerima be bu Ogbo okori"). The 5 ptem of age grades placed the hierarchy of power under the hierar:hy of age and the higher age grade was used to sanction the ICP actio~sof the lower age grade. The age grade governed the affairs of the ' group without interference except when the council of elders had placed ,' I sanction on the group. The determination of members of the age grades L- were placed at the age bracket of seven years in Ikwo and the fact of remote past positioned it at Ezza for people who were of the same average age. The creation of an age grade was clan affairs but an age I grade could be extinct if all the members of the age grade have died out. Chapter 4: THE ADVENT C)F THE PRESBYTERIAN MISSION IN NORTH EASTERN IGBOLAND: I I Thew were two unequalled chiefs of Calabar namely king €yo I tionesty 11 of Creek Town and Icing Eyamba of Duke town Calabar. They were out:.tandiny among their contemporaries in their deliberate efforts to interpret the future in relation to the introduction of new economic order by :Jave abolitioni:;ts. Their understanding prompted their appeal to Scottish Presbyterian Church for Missionaries and education of their , children. At the synod of tht? United Presbyterian Church held in 1844, it was agreed to under-take the calabar mission. Hope Masterton Waddell headed the mission that arrived Calabar on the loth1day of April 1846 (Plessis, 1909:151- 155). The planting of' the Scottish Church gained ground when b Mary Slessor joined the Mission on the llthday of September 1876 (Efiok, 1987: 11). The Mission entered our society through the South Geo- political Zone of Nigeria. 4.1 Missiological Mandate and Ecclesiological Model of the PCN I l or Church of Scotla~idMissior~ (CSM): I I The Concept of rr~issiologicalmandate is derived from the GI-eat Commission of Christ to his disciples after his resurrection and before his ascension (Matt 28:19-20 cf Acts 2:38 & Lk 2&:47). The Good News of the Gospel of Jesus Chriat shall be preached to all peoples, tribes and I nations of the world without discrimination. The mission centered on the I conversion of the uncorwerted peoples of th'e earth. Their conversion shall be marked by their acceptance of the Word, belief in the name of c-; Jesus Christ, confession of their sins, repentance from dead works and they shall be baptized. The sins of the converted peoples shall be forgiven in the name of Jesus and baptism as means of washing away of sins is the outward sign of an inward grace. Baptism is closely associated with faith, union with Christ and commitment to him. Kalu (1978:4) cited Groves (1955:292) that is of the view that Edinburgh Conference of 1910 was historicali landmark in the attempt to executed missiological mandate to all unconverted peoples of the earth. The Conference discussed in committees, the problems associated with taking the gospel to all the non-christian nations, the church in the mission field; education in relation to the Christianization of national life .. and the preparation of missionaries. Others discussions were on missions and governments, the base of mission, cooperation and promotion of I unity as well, the missionary message in relation to non-christian I , , religions. I The Presbyterian mission in the field called 'similar Conference in 1909 l and 1911 that borrowed an idea of ~ontinuathg Committee from Edinburgh Conference in the implementation of the missiological mandate Ecclesiological Model: The early missionaries were focused on "God alone, Faith alone gnd Grace alone" in their introduction of Christianity into North Eastern \ - Igboland with a view to develop authentic faith from converts. The missionaries presented the GoodNews from ;bias point of view that the --. idea of God was strange to the peole and when they deplored dialogue, they (missionaries) turned to condermn the peoples religion as well, failed to explain who God truly is and how He desires that they (nativgs) worship Him. What was strange to the people was the idea of God coming in human flesh to save man from sins and eternal dannation .... Known as Christology (Taylor, 1971: 63). The missionaries taught converts catechism, and Bible study, which were mared by interpreters who have little or no theological training. The effort to use Christian literature was weakened by illiteracy, which made early converts incapable of reading even the bible on their own. 4.2 The Years of Struggle in the Nor1:h Eastern Igboland (1888- \ t 1936). I The first contact of the Scottish Church in our society with the North Eastern Igboland was at Unwana ("Unwar-a") the home of Ezeogo Akanu Ibiam (late) in 1888. The Mission from 'llnwana' reached North Eastern T Igboland at Uburu in 1912, Okposi was opened, Onicha was reached in 1916 along with Isu and it spread to Edda in 1920s as well as Afikpo in 1924 (Synod, Minutes 1960). According to Eze Nwonu Eze, "Egbela" and "Long Juju of Arochukwu" constituted stumbling bloc to missionary incursion in the area. The Aro people came out as missionaries too and converted people into their "Long Juju" which accocunted for the various Aro settlement in North Eastern Igboland that equally enhanced the -.* demestication of slavery in those days (Eze, 2005: Intervitew). The mission from Unwana did not spread directly to Ezaa, Ikwo, and Izii clans of the North Eastern 1~boland.1An independent missionary Ludy Wreek moved up the Cross River until he reached Adadama in Ajbo clan and opened up mission station in 1890 (~jbku,'l991: 2). The first missionary approach to Ezaa, Ikwo, and Izii was at Ikwo axis but were not invited although the team of five persons moved from Itu, the present day "Akwa Ibom" state and landed at "Ohaike EkpaOmaka" beach , in Ikwo clan and Nere mistaken for ghosts. In an encounter, two lost their I lives while three escaped. The mission failed. The failure informed the first official contzct of the Ikwo clan with the British Army led by captain ,. Roupell in 1896 (Denton, 1934:10), The year ,1896 has entered into the annals of history of Ezaa, Ikwo, and Izii as the first contact of the Zone I I with Western Vlorld. Captain Roupell's military team patrolled the I I waterside and eltire Ikwo clan while arrests were made and suspects were carried to Cala bar. Consequently, three military expeditions were executed against Ikwo clan. Onwe Ogah Nweke (late) narrated at the send forth of Richard > I William Fee, Canadian missionary at Ikwo in 1992, that the British Army , ------moved from 'I~IJ"passed through Afikpo, Ezaa, and attacked Ikwo at "Enyigba" in 1902 ("Afa mbeke gbaru Ikwo le Enyigba"). By 1905 large patrol team was organized against Ikwo clan and was extended to Ezaa \, clan. And by 19: 8 major C.T. Dann led military patrol in the company of T.W. Dann as District officer along the length and breath of the clans - 1 (Denton, 1934:lO). The team met with strong opposition from Ikwo clan before the military force over ran the clan. However, it was in 1919 that Ikwo clan was completely brought under ,the control of the imperial powers. Robert Cudoje, Ghanian interpreter that witnessed the ordeals, remarked that the human and material cost bf the military expeditions were too great as if Ikwo people had been exterminated from the surface of the earth (Isichei, 1976:270) After some time, missionary endeavour was initiated from "Itigidi" and "Apiapum" into the three clans at "Oferekkpe". Moreover, Ebinga Oyira became the first ordained elder of the mission station. He led other communicants (Enang Isong, Oyom Ereke, Obo Ebinga alongwith Enegbe Ebinga Oyira) and the three clans attended Ijoly .C:ommunion at Itigidi I and Apiapum that had Ecclesiastical charge over then]. Nevertheless, by 1936, George Greign was missionary clergyman resident at Apiapum that took over the charge of oferekpe Scotish church in Ikwo clan. The clergyman reported to District officer in April 1936 that Oferekpe mission school building had reached an jdvanced stage and appealed for appoval for West African ~xaminationCouncil to be taken there (ADO, 1936;3). The approval was granted but unfortunate incident ,, erupted over chieftaincy affairs between chief Obetir and chief Otaba that crippled then mission station and mission school in oferekpe and there was another great setback in the developmental processes in the zone \ (Olugu, 1980:9). With I :press Permission of the Ministry of Land and Survey Ebonyi State. 4.3 The Years of Planting Scottish Church (1936-1960): The third missionary approach came to the clans from Uburu. The golden egg was laid through the instrumentality of the Primitive Methodist clergyman who joined the Scotish church at Bende Division (Christie, I 1910: 1-2). The Reverend W. Christie opened 'stations at Abiriba, Nkporo, 1 Igbere in 1919 and Ohafia in 1910 from Uburu; he took the mission of Church of Scotland to Ezaa clan in 1938. The Mission at Achiagu, 6 Ogbuenyim, and Ezzagu were opened (Olugu, 1980: 10). In 1939, he , turned to Ikwo clan and established a school at Onuafiaukwa and Church at Ezeke in Eka-Awoke Community. By 1940, he had opened another I station at Idembia in Ezaa clan. The presence of "Uwa Oga", a carpenter was very helpful. Christie had the policy of planting school where Mission .- station was opened. The first conflict occurred between the church and Ikwo culture I when Reverend Christie brought new yam from Ublrru into the clan. The I I new yam festival had not been celebrated in Ikwo ("teke Ikwo te eridu nji i Ophong"). It amounted to the violation of tradition and culture of the clan. The intensity did not only prevent Ikwo people from joining the church, but also forced those inside the church to quit. Yet through consistent teaching about Christian culture and culture of the'clan, the mission survived. The Church Scotland Mission (CSM) f~mCalabar through Ogoja Y" came to Abakaliki in Izii land. The first station to be opened in the clan '. was at kpiri-kpiri Abakaliki. The manse was built at Azuiyiokwu and the reverend J.M. Macgregor was the first Missionary to live there. The Mission established both primary and secondary schools, in Izii Clan. The I Presbyterian secondary school, popularly known as PRESCO, 'now converted to be college of Health sciences of Ebonyi State University was completed in 1962. The church also established Teacher training college at Ezamgbo, Aba kal ki. Consequently, the CSM at Ezeke in Ikwo clan was transferred along with the school to Agubia Ikwo in 1944; femal'es w'ere neither allowed to attend the church nor the school. The infant church preached against it and brought in woman evangelist to work in Ikwo clan. The church spread and in 1953 Isobo station, Oferekpe church and school were opened while Onunwankwo class center was started at Ezaa clan in 1954. I The first Holy Communion celebrated for Ezaa and Ikwo clans was, held at Agubia Ikwo with Reverend J.W.S.Brown as the chief celebrant in 1960 (Olugu, 1980: Ezzikwo minutes 1961). The spotlight of the period was the establishment of Rural Improvement Mission (RIM) in 1959 through the efforts of Charles Hutchison and his wife, Ruth at Ndegu Echara in Ikwo clan. I 4.4 Development of Modern Presbyterian Mission (1960-1980): The Church of Scotland Mission was constituted into the presbytery of Biafra in 1858. The Southern and Northern Presbyteries were formed on the 4th day of May 1921. The synod of Biafra be~amethe Presbyterian church of Eastern Nigeria. The development of modern African church from the Scotish mission assumed full phase when the Church of Scotland mission was Constituted the Presbyterian chuq of Nigeria* in 1960 b (Synod Minutes, 1960-1962). The impressive role of the church in the North Eastern Igboland at 1 that formative stage deserves mention. The first synod clerk of the synod of Biafra was from the mission of the church in the North Eastern Igboland. The Reverend A.G. Somerville was resident at Abakaliki when he was elected the clerk of synod of Biafra. Dr. Somerville moved from Unwana to Abakaliki along with the Unwana Presbytery from then it became Abakaliki Presbytery. The Northern presbytery under took the rearrangement of Parishes for proper grouping and evangelism in 1962. The restructuring structured North Eastern Igboland to be linked up with Enugu. The 1962 church .-. I enumeration projected that Northern Presbytery had 324 ~ldersand 8446 I I I communicants; that the presbytery recorded 6110 baptized adults and 86 infants in 1962. The Presbytery felt the import of women in the church. I e The Northern Presbytery in recognition of the envlable roles of women inaugurated Women's Guild at Agbo, Afikpo, Abam, Enugu and Abakaliki in Iziiland in 1962. The Presbyterian Mission in the North Eastern installation ceremony of Francis Ibiam as Governor in December 1960, the secretary to oversea missions (Reverend and Mrs E.H. Johnison) was invited. They witnessed the celebration that marked the permanent x: establishment of the Church in Nigeria. An ordained indigene, Reverend Aso Oji (Rtd) now (late) from the North Eastern Igboland constituted the . "first Abakaliki Presbytery" at Hope Waddell Calabar on loth day of I January 1963. The first ordained indigene of the North Eastern J gboland, therefore, took over the leadership of the Church in Abakaliki Presbytery from the Scottish missionaries. Subsequently Reverend. [Jwanchukwu Erne (late) became the first indigenous African Administretor of the former Church of Scotland Mission now the Presbyterian Church of Nigeria in July 1963. f The Ezaa and Ikwo clans were then constit'i~tedinto Ezzikwo Parish in 1964 but by 1974, Ezzikwo Parish was declared "Home Mission". The Government of Nigeria took over schools from the former proprietors the same year. The Abakaliki Presbytery had the oversight of mission outreaclh In 1 Kaduna and Zaria since 1959 and by 1963, there'were constituted ipto I ~ Parish under Abakaliki Presbytery. At that ju'ncture, Enugu served as the provisional session to mission outreach to Lagos. I 1 However, the Presbyterian church cf Nigeria formulated her developmental Health policy that stretched from 1975-1980 (PCN Synod minutes 1975). Sequel to the health policy formulation, the then Anambra state recognized the Rural Improvement Mission (RIM) as health institution. The health policy of the church further attracted the L first Trinity college student's evangelism that was hosted by Ezzikwo Home Mission held "between 14'~and 21'' February 1975. The -, World Council of Churches as held her rneetibg in Abakaliki presbytery at Enugu in 1965 and Elder Dr Akanu Ibiam (Ezeogo) was elected the vice- \* .- President of world council of churches (PCN, Synod minutes 1965). The . then Abakaliki Presbytery bought vehicle to enhance missionary outreach. + + The greatest spotlight of the period was the establishment of Norwegian Agricultural project at Ikwo clan in 1963. The project enhanced the numerical and economic growth rate of the church (PCN, Synod Minutes 1963). With the growth, the home mission status was removed and Ezzikwo was reconstituted into Parish status in 1977 (Ezzikwo Parish, Minutes 1977). The NORCAP project started receiv ng financial Aid from Norway on November. 8, 1977 in preparation to handover the project to the Presbyterian, Church of Nigeria. When Norwegian financial Aid was withdrawn the project was valued at three 1 million five hundred pounds (E3.5m) with monthly running cost of two -\* hundred thosund naria (# 200, 000.00). The project was handed over to I the Presbyterian church of Nigeria to manage from first day of July 19131. Subsequently the Presbyterian Church handed it over to the Governmtmt of Anambra state in the same year. The ceremony that marked the takeover of NORCAP by Government was performed on 5th day of March 1982 when the calabarian Trustee of the church E.A. Onuk officially gave it out and was attested to by the then , Right Reverend Dr Inya Okata Agha Ude as moderator of the Presbyterian church Yaba. While Nweke Anyigor the then commissioner for Agriculture l and on behalf of the then Anambra state Government took over NORC'AP * in the oresence of V.C.J. Mabah of the ministry of ~griculture,Enugu \ - (Agree~nent,1982: 1-4; law No. 12 of 1982: A 37 - A47). I 4.4.1. Schalarsip Plan for the Community: ' Before the handing over of NORCAP, the administration had planned and implemented Educational programmes from Primary to University levels and the beneficiaries include: 1. Francis N. Igwe Assemblies of God Church member, former member of the House of Representative and proprietor of Folk Technical College Ikwo where the East Central Synod of the Presbyterian Church of Nigeria chose to be the venue of the first Synod meeting in 2006 to be held in Ikwo clan. 2. Nweke Anyigor former Presbyterian, former member of Amazing. Grace now member of Assemblies of God Church has served as former '. - Commissioner for Agriculture and Natural Resources; former commissioner for Special Duties and Head of information and I I 1 Establishment matters in the then Anambra! State Governmerlt. He also served as Former Special Adviser to the Governor on information and' *, Culture in the then Government of Enugu State. He equally served Ebonyi State as Former Commissioner for Agriculture and Natural Resources. 3. Nwigboji Nwokwa, Chair of Ikwo Traditional Rulers Council and ruling elder of the Presbyteran Church. 4. Nwidagu Ayama, Registered Trustee !of the Presbyterian Church of Nigeria and former Provost of the College of Aoriculture Ikwo in the then \ Enugu State. In addition former Provost of the Ebonyi State College of Education Ikwo and former Chairman of the Governing Council of Ebonyi State College of Education Ikwo and the Current Head of Department of Agriculture, Minisutry of Agriculture Ebonyi State. 5. Ede Igboke, former Presbyterian member now member of Church of Christ who has served in various capacities namely as Commissioner 1 for the Ministry of Agriculture Enugu State, Director General for Public Utilities in Ebonyi State and Permanent Secretary Ministry of Finance Ebonyi State and became a product of the National Institute for Planning and Strategicstudies Kuru near Jos. 6. Gabriel Aluma Umoke Ordained of the Presbyterian Church served the Presbyterian Church of Nigeria as former Youth Coordinator in the then Presbytery of the North, former Moderator of Enugu Presbytery; I former Clerk of Port Harcourt Presbytery and former member of the I General Assembly Executive Committee (GAEG) and had pastured many f , Parishes and currently Minister in the presbyterian Church of Nigeria Ebem Mafia. 7. John Agu Nnabo served as former member of the House of 1 Assembly in the then Enugu St? te Government and political activist who is currently campaigning for he post of Chairman of Ndufu Ikwo Development Centre _of Ebonyi P latess_we!,-ordained elder---- of PCN. And ------ I others include: 8. Godwin Afefi has been in USA but currently contractor In Ebonyi State. '2 9. Godwin Ucha (Spain) 10. Joseph Odii (USA) "\ 1 Odabc: Christopher (USA) 4.4.2 NOIICAP Group Farm Scheme: Animal Husbandry and Health Scheme: The N ~rwegianChurch Agricultural project established four cattle ranches in Ikwo clan that included Abina, Igweledoha, Akunakuna and odomowo czttle ranches. The project provided for adequate supervision, health care and maintenance of the cattle at controlled labour, The Rural Improvement Mission Dispensary project at Ndegu Echara , Ikwo was absorbed into the Health Scheme of NORCAP. The establishment of Echara maternity at Onuebonyi Echara within the Premises that now housed the Ikwo Central local Government Headquarters and the erection of building that backed Agubia Church at % the former Agubia health center now Agubia Cottage Hospital was part of I the scheme. The health programmes operated mobile Clinic services that offered health services to all villages in Ikwo Clan. Water Scheme Project of NORCAP: The area was guinea worn endemic and water project of NORCAP I was geared to combat the infestation and free the people from being I crippled by the attack. The scheme operated in three phases namely: Bounded Water Reservoir /Dams: The impounded water reservoirs were established in thirteen communities of Echara, Igweledoha, Ekpelu, Ifelemenu Ekpa-Omaka, > L I 6 I Omege Echara, Cmege Orona, Obeagu Elekd, Ndufu Umuota, Abina and Agubia. The Second Stage of Sand Filter: Most of tht! Reservoirs attained the Second Stage, as bounded water was not szfe for drinking but water that had passed through the sand filter into thv deep well was safe for drinking. Hand Pump or Lifter Pump or Pumping Device: This was tt e third stage of the water S'cheme as Pumping device used to pump out the water from the deep well for people's consumption. I It was only the water scheme at Agubia that 'had reached the third stage before the projec was handed over to the Presbyterian Church of Nigeria that finally relinquished it to the then Government of Anambra State. . Before then the Norwegians deployed the services of the Israeli engineers in the water scheme and as vehicle of evangelism, chapel was built at 1 each project site. # , Group Farm Scheme: The group farm scheme recruited people jmd trained them and some of the trained personnels were established in-group farms through revolving loan scheme of the project. The project established twenty- seven_(27)_grougfa~---in Ikwo ---- Clan. These include Ekco group farm ------Ekpelu, Nebo farm at Ndufu Echara, Akahufu in Inyim Egu, Nzashi in Azuebonyi Echara, Ugwueke, Noyo in Alike, Enyibichiri, Ndu-ube farm in * Izii Clan after Nwaelemu market, Ndubia farm, Trio farm; Odomowo, L Echie Alike, Ezeke, Igweledoha, and Abina as well as Ndi Ogodoshi group I '\ farms just to mention a few. I The project introduced the modern techniques of farming and further introduced various varieties of upland rice. The impact of Norwegian Agricultural project can never b'e over estimated for in evangelical circle it erected chapels in all her projects sites. NORCAP remained undisturbed during the Nigerian civil war and the vision of the Presbyterian Church on "Forward Movement" was Captured and realized through the import of NORCAP. At: the eve of the inception of NORCAP Ezzikwo Parish held a conference and resolved to split into blocks. Ikwo Clan was divided into East and West blocks while Ezaa Clan forqaa block for effective' 4 .- evangelization. But as NORCAP project took off, the tradition, culture and customs in Ezaa and Ikwo Clans became obstacles. At that time, n Revererid P.B. Onwuchekwa (late) had Pastoral oversight of Ezzikwo Parish. It was then that the now very Reverend Dr. Akanu Aluu Otu (Rtd) was posted to Ezzikwo as probationer in 1964 (Ezzikwo Parish, Session Minutes 1961-1977). To combat the forces of tradition in the Clans, second Conference - - - was cgldthat began on €tie-l?jMday ofFebdaV-l9X3-~heConference- - critically appraised the problems of members association with unbelievers, drinking of alcohol, smoking and circumcision. In addition -- were dancing, initiations into manhood, teething ceremony and taking of titles. As well, membership of age grades and polygamy (Ezzikwo Parish, Session Minutes March 28, 1970), the recommendations of the l conference rere received by Session and aftet subsequent sittings were sent to synocl for members were denied their rights to farmland assess to water and \(ere heavily fined by natives (Ezzikwo Parish, minutes of I September 18; October 24; December 4, 1970). The Synod delegates I were led by Elder Dr Akanu Ibiam (Late Ezeogo) on the day to 14" t day of Febuary 1973 visited Ezzikwo Divisional police Officer (DPO) peace and order was restored. In Ezza Clan the problem was ritual circumcision that ravaged the Church and conference was called by the 4 ! Roman Cathdic Church which began on the 12'~ day of August 1984 ' sequel to wb ich the parish Council organized Retreat that lasted from j I 6th day of Fe ruary to April 21St 1985. The outing attracted stiff opposition to the churcl (Odey, 1985:l-160). .- To protect tl ie Church from total collapse, the Vicar General of Abakaliki Diocese of tt e Roman Catholic Church issued Ecclesiastical Order on "the Church and Native Law/Custom". This allowed the natives freedom in their life style and worship as well as &rticipation in Church functions wk'ile members of the Church must stick to the tenets of the Church (Mcbamara, 1985: 1-5). At Edda Clan, the Church was under \ daily attack of Egbela cult. The Egbela Edda threatened the life of the Parish minister in Edda and Edda community destroyed hi6 personal effects as Church meetings and Sunday services were disrupted severally (Abakaliki Presbytery, minutes of June 23, & September 29, 1973). The hw same narratives were given about Afikpo traditionalists that threatened to moderator and promoted the Ikwo and Ezaa translation wherever he went. He helped in the payment of salaries of the Presbyterian translators t from Ikwo and Ezaa. When translators returned for village checking they stayed with Reverend Fee who accommodated and fed them, so Reverend Fee became an Ikwo indigene in order that the name of Christ may be lifted up. In 1976, the "Test Edition" of the New Testament in Izii, Ikwo and Ezaa were published. The Presbyterian Church of Nigeria approved 1 the translation of the Bible into the three languages of Izii, I~wo,and Ezaa in 1978. Team Chart of Bible Translators in the Clans: EMOINAME 1 PLACE OF I DENOMINATION I REMARKS I [ ORIGIN I Rev. Samuel lyoku Izii AGN Active 2 Elder Dr Thomas Uzim lkwo PCN Now supporting 3 Daniel Nwigwe Eze Ezaa PCN Late 4 Elias Uguru Ikwo PCN Not serving 5 Rev. fr.Dr. Anthony Izii RCM Trustee & secretary Echiegu General ALTT. 6 Arch. Justin Mbam Ogodo lzii AGN Now supporting 7 Elder John Ovuoba lkwo PCN Trustee, Coordinator, and 2 0 Charles Agada lzii SUM Not serving 2 1 Chief Emmanuel Erugba Izii Not serving 22 Willian Akichi lkwo PCN Not serving 23 Damion Ujebe Izii Methodist Not serving , 24 Alexander Ogba lzii SUM Supporting 25 John ldoko Mgbolizia MetHodist Translator Ikechukwu Okwu Mgbolizia Methodist Translator Boniface Agu izii Methodist Translator J In December 1980, the first edition of the New Testament in the I three languages was published. At the dissolution of Ezzikwo Parish! in I October 5, 1980, Reverend Richard W. ~eebecame the moderator of Ikweza Parish while Reverend K.O. Kalu was in charge of Ndegu Parish. Reverend Fee injected new blood into Church work through dynamism, humane approach, resourcefulness, generousity and tact. His work in the area led to creative proclamation of the Gospel of Jesus Christ, the stage was set as indigenes of Ikwo, and Ezaa joined the ordained ministry of * 1 the Church. 4.5 Growth, Innovation and Contributions by Contemporary I Presbyterian Mission in the Area 1980-2006: The impulse of the period was that broducts of the church that I -- execute the work of mission in the clans were strategically positioned in decision-making and implementation in the society. The biblical principle of faith has being applied in politics (Proverbs 29:2) and themChristian ethical concept of public good above individual good remains the challenge of the period. I The people in position of leadership'are not only evaluated on personal merit but also the church that lays claim to them as her products. When the products of the Presbyterian mission took active part in governance in l98OS, the clans were electrified, new schools, hospitals, roads and bridges were built. The image of the Presbyterian Church was projected to the forefront in the clans. Ezeogo Dr Akanu Ibiam ! \ championed the cause of the North Eastern Igbcland and projected , 1 irrefutable arguments that led to the creation of Ebo'iyi State. Persuasive thought of public good led the former commis ioncr of Agriculture and Natural Resources Chief Nweke Anyigor and th ! Pr!?sbyteriar~church of Nigeria to hand over INORCAP project to tt 3 then Ananibra State Government. Since 1980, the project has cha~~ged from one name to t another. Former Norwegian church Agricultural rojwt became the then Anambra state College of Agriculture ~chaka1 :wo and now to Ebonyi State College of Education Ikwo (Anambra state of Nigeria L~\NNo 12 of 1982 & Ebonyi state of Nigeria Law No3 of 6th 1 lay of March 2001). The products of former NORCAP changed to be proflssic nals, academic, civil servants that stretched beyond the bounds of th : former Eastern Region. The Governance of Ebonyi state laid emphasis on education and with such charge, the goal of former NORCAP project was lirec.ted to proficiency in literacy nation-wide. The Government takeover c f scl~oolsfrorrl one angle expressed public good with emphasis on unjforr I education mtion-wide. When the Governance of Ebonyi state wanted to 2stablish a university for the Ebonyians, the Presbyterian project was a rvady asset for which the Presbyterian secondary school Abakaliki was co iverted as a campus of the state university. The Presbyterian seconda~y school (PRESCO) was changed to be the College of Health Sciences of Ebmyi State University I that has produced 716 graduates between 2002- ?00(;details as shown in ! the chart below. Chart on College of Health Sciences Graduates: 1 Deparments 2002 2003 2004 2005 Total Applied Microbiology 2 23 ,69 12 106 I Applied Biology 1 - I - 1 29 1 12 141 1 Biochemistry 12 28 48 - Computer Science 1 25 5 29 Geology & Exloration Geophysics 1 17 25 14 57 Industrial Chemistry 2 11 45 3 61 Industrial Maths 8 Applicd 1 2 11 14 11 18 1 Statistics I I I I I I Clinical Medicine 1 39 1131 1 SO 155 1275 1 Industrial physics 1 - I - 1 14 120 1 GRAND TOTAL 1 59 I236 I374 1 132 I716 1 Masters Degrees programme ;graduated the following students: MSC 1- Industrial Maths & Applied Statistics 20031& MSC 1 - Industrial i Maths & Applied Statistics 2( 04 along with one Ph.D in Industrial Physics I 2004. They were five PGD g -aduates in 2005 while one was from Applied Microbiology and the rest frc m Computer Science and in 2006 Industrial Chemistry, Applied Microbiol~gy,Biochem/Biotech along with Computer Science each graduated oiie PGD student while Biochem/ Biotech graduated one Ph.D. The campus now housed school of nursing with teaming population of nursing students for public good (Eze, 2007 Convocation: 43-45, 61-67 & 72-73). r 1 The Presbyterian Mission in the North Eastern Igboland established former Teacher Training College at Ezzamgbo in Izii, which Government also took over and serves as invaluable contributor to the modern day society. The establishment of Akanu Ibiam Memorial Seminary in Izii has great contributions to make, to improve the future of our society. Formation of Young People's Association of (PYPAN) in the Area ' The Presbyterian ministry to the Youth in the clans was ignited during the tenure of Reverend Richard W. Fee and by 1982, the Presbyterian Your g people's Association of Nigeria (PYPAN) was formed I within the clans. The first Secretary General of the Association in IKWEZA ,, was Stephen A. lgboke now former lecturer in the Department of VTE, UNN and former Dean Faculty of Education Ebonyi State University. In addition former Permanent secretary ministry of Culture, Tourism and mineral Developn~eritEbonyi State and also former Permanent secretary Cabinet Office In charge of Economic Matters along with Sole Administrator Ebmyi State Poultry Farm (Nkaleke Hatchery). Igboke, - Currently, the Pet manent Secretary Ministary Education Ebonyi State. The researcher Rev. C .I. Njoku was the first president and joined the ordained b ministry of the c~urch,1989 served in various administrative ,Cadres in the Church and a so lecturer in Ebonyi State University along with Deputy Dean Student Alfairs also Chairman of Board of Governors Abakaliki I Literacy and Translatin Trust. (ALTT) The then Abakaliki Presbytery PYPAN was attracted by the upsurge of the Youth work in the clans. At Ikwo clan in 1983 the Presbytery PYPAN Organized evangelical outreach. The Youth of the clans under the first Executive leadership opened churches at 'Orona Amegu, Abina, and Ndiofoke in Ikwo clan while Ochufu Agba as class center and Echara Ezaa .. were opened in Ezaa clan before the first president went for training in 1985 for the Holy ministry. The establishment of the Presbyterian Church -, in Echara Ezaa in 1985 was a break through into the strong hold of the Roman Catholic Church (Nduu, 1985:5). Ochufu Agba was opened as congregation in 1993. Development of Woman Work 1971: The ministry of the church to the women has yielded tremendous dividends to the church and society. The wohen formed themselves into labour work force and evangelical groups in' the clans. They ,became a I force to be reckoned within times of cultural persecution, church rivalry and especially with the instance of conflict between AGN and PCN (Umunna minutes, 1971-1973). Gender inequality has been drastically reduced and the tone of the period has been women empowerment. Yet - the culture has not allowed women to belong to Age grade alongside with , their male counterparts. The female folk have been great financer of the, :. I church and had undertaken church projects such that they bought Bus during Ezzikwo Parish era, Ndufu Echara has bus, Abakaliki Urban Women's Guild have bus and are also erecting bujlding for Akanu Ibiam Seminary while the Women's Guild at Azuiyiokwu have school project at hand. I Development~fMen's Christian Association------(MCA) 1964: ------The formation of men into Association within the Presbyterian Church in clan's was in 1964. Moreover, by 1974 the men's Christian Association Ikwo branch became strong and elected Elder Aaron Chu kwu I Anaga as her first President (Agubia, MCA Minutes W64- 1987). The reorganization of MCA in the clans was in 1980' and the men forked ' . , labour work force that worked for the in-law of church members in the clans. The church members thereby liberated themselves from the shackles of traditional system of organized labour for in-laws. Their organization owned cassava plots, rice farms and with the proceeds purchased vehicle for evangelical outreach. The Reverend Gabriel Aluma Umoke who was student in Trinity College conducted the reorganization in 1983 and the researcher now Rev D.I. Njoku assisted him and supervised the working of the officers until the Association waxed strong and embarked on the building project of the modern Agubia church. ! ) I St. Amdm's Azuiyiokwu, First Presbyterian Stone Manse and Office Building Abpkaeikl SI. rerer-s npm-npm, rwsr rresoyrerlan arone Church Building Abakaliki. Structurally, church buildings in the clans have been dated to 1959 when the first mud house was built at Agubia in Ikwo clan while stone church buildings were erected much earlier at Kpiri-kpiri and Azuyiokwu Abakaliki in Izii clan. The Ebonyi State capital-has influenced the church structurally and churches are in competition with other denominations. 'There are countless church buildings located in Ezaa Ikwo, and Izii clans and contemporary Church edifice was completed at kpiri-kpiri Abakaliki in 2006, St. Peter's Presbyterian church. The resilience of culture resounds everywhere in the clans. In 1994, Elder Emmanuel Oka was kidnapped and other members of the Presbyterian Church were intimidated because of adult circumcision ("Ugvu Ogerenya") the church's strategic approach forced two meetings of session to be held in one day. The church sent out SOS to the police, I state security services (SSS) and with military precision dispatched the letter to General Assembly of the Presbyterian church of Nigeria (Okoro, /\yams, Oke, Oguinyi, Egbudu & Mazi, 1994: 1-2). Traditional rulers and I (,hristian Association of Nigeria (CAN) branches in the clans were drafted ill, a critical study of traditional circumcision in the dais was undertaken, t and the matter has been laid to rest (Ndufu Parish Circular letter, 1994:l- 2). Subsequently in 2001, Uguru Ogbueze an ardent traditionalist locked up the church house and prevented Sunday worship. Elder John Egbudu of Ekpelu in Ikwo clan narrated that Uguru Ogbueze further ejected the church out of the parcel of land he donated and church built on it . The Elder further said that he (Uguru) died early 2002 while his hands gripped I h~sneck in pains sitting up. I The Presbyterian Church in the North Eastern Igboland laid the path 01- evangelization in the area. Analytically, other denominations that came a3er outwitted her in numerical strength in Izii clan. The mission over stagnated at Kpirikpiri and Azuiyiokwu Abzkaliki. The Presbyterian Church succeeded at Ezaa and Ikwo clans and has overwhelming majority of cliurches, and primary schools to her credit. The super structure of the L Roman catholic church, Anglican and Methodist churches as well as the nloney bags of the Pentecostals have been squared up with theierection of autra-modern Cathedral at the strategic position PCN acquired land in T:ii (kpirikpiri Abakaliki), The stone church buildings and contemporary Cathedral at Kpiripkiri Abakaliki intoned that the PCN was there before others to reshape the society. Contributions of Presbyterian Mission: I The great contributions of the Presbyterian mission were the pt-oducts of her establishments that developed human and material resources, enhanced sociological changes in the North Eastern Igboland. 0 An added feather on the cap of the chuch includes two Presbyteries, three Parishes in Izii clan and four Parislres in Ezaa clan with Abakaliki Presbytery. In addition, Ikwo Presbytery hlls twelve parishes in Ikwo clan. Morever two Synods, 7 presbyteries and sixty:five .parishes coupled with I,wo Synod head quarters along with synodical pastoral oversight of Enugu and Anambra States under the North Eastern Igboland. The numerous proven and proficient men and women strategically positioned in decision making and policy implementation in both public and private sectors in the North Eastern Igboland and beyond are eloquent testimony of an enduring contributions in education, social life, cultural reformation, health care, mechanize farming and establishment of group farms along with cattle ranches and constructions of dams/reservoir. The Church stands tall and commands respect now and in the future. , Um- Ptia~l!#yWrEanChurch KplrBkpfrl. ALwdcsllki! Chapter 5: THE COMING OF OTHER MISSIONARIES INTHE AREA: 5.1 The Advent of the Roman Cirtholic Mission: The first contact of the Rorrlan Catholic Church with the North Eastern Igboland was during the visit of Reverend Father Francis Howell at Ndibe beach in Afikpo in 1914. I-he mission failed (Obi, 1985: 85). There was an itinerant visit from Udi Local Government of Father Davey used motorcycle between 1916 and 1920 to visit Abakaliki. The impact made did not last long. The Holy Ghost Fathers from Francc: under the auspices of St Patrick's Flissionary society came from Ogoja to Izii clan and established St Theresa's Roman Catholic Church in t938. Reverend Father James Mellet and Father Douvry were at the head the mission. The mission opened a Church at Onueke Ezaa in 1949. However, Reverend Father P.J. Oralley championed the mission of the Roman Catholic Church to Ikwo clan. The knight of the Roman Catholic Church Romanus Njom remembered that father Oralley first came to Ikwo in 1957 on a bicycle and constantly visited. He used motorcycle and finillly came riding Beetle until 1966, when he visited last. The Abakaliki Diocese of the Roman Catholic Church was created clut of Ogoja Diocese and the then Bishop of Ogoja Diocese, Bishop Thomas MCGettrick was installed in September 1973 to head the new Diocese. The Roman Catholic Church exploited the privilege of her rnedical missionary sisters and opened leper colony at mile four Abakaliki in 1946 and established other Coloni 2s at Ezillo, Izii, Effium, Mgbo and Ikwo clans. Between 1948 and 1963, the Roman Catholic Church opened three clan hospitals at mile four, Abakaliki and Ndubia respectively. They 3pened a number of primary schools within the clans and junior seminary established at Ezzamgbo in 1958. Furthermore, the Church embarked on family planning programme through ovulation method (0.M) which she initiated in 1978 in order to help young couples plan their families in the Christian way, Attempt by the Colonial Administrators to avert sharp clashes by denominations by the Roman Catholic Church as if Ikwo clan meant for the Presbyterian Church. The Roman Catholic Church further encountered problems with the natives that refused to lease land and some that did give evil forest for the establishment of Churches and Church projects. The Church faced b problems of title takings, Child abuse, polygamy, second burial ' ceremonies and circumcision into adulthood (Odey, 1986:l-160).For the Roman Catholic Church to emerge out of the saga of adult circumcision in Ezaa, the then Vicar General of Abakaliki Diocese wrote on the 17'~day of July 1985 and stated as follows: ... You are free to attend all other Church functions as private person. Those then, who have refused to accept our ruling in this matter of circumcision, please! Please!! Stand aside and let those who have submitted carry on the work of the church among your people.'^^ for the pagan community, we assure her that we have no desire or intention of interfering with his or her way of life or form of worship. When and only when you wish to join us, will we have anything to say or do with yo11 in these matters.... At a time like this, we do not trust ourselves to men, some of who find it too difficult to live up lo the Christian way of life. Let us, if necessary seek the guidance of the Holy Spirit (McNamara, 1985: 1-2). lhe church became victorious as indigenes have joined the ordained ministry of the Roman Catholic church and bn 27th day of November 1983, Bishop Michael Okoro was installed the Bishop of Abakaliki Diocese. I le took over the leadership of the Church from the foreign missionary 1 athers. llevelopment of Modern Roman Catholic Church 1983-2005: The first native Bishop Rt. Rev. Dr. Michael Nnachi Okoro took over the administration of the Roman Catholic Church in the North Eastern Igboland from Retired Bishop McGettrick in 1983 and immediately swung illto action. He set up administrative organs, statutory bodies and active (~postolate societies for effective functionality of the Roman Catholic Iliocese of Abakaliki. Administrative Organs of the Romarn Catholic Church: The structure of Roman Catholic C'hurch included the three principal officers namely: Rt. Rev. Dr. Michael Nnachi Okoro Ordinary, Rt. ~ev. Msgr. Patrick Mary Mmuo Vicar General and Rev. Fr. Emmanuel Obuna Oiocesan secretary. They have paddler1 the ship of the mission through the following Organs-College of Consultors, the Senate, Diocessan Presbyterial Council, Diocesan Marriage Council, Diocesan medical Board and Diocesan seminary Board (Okoro, 2 j06: 13-15). lnbuilt Structures in Roman Catholic: Church: Other structures deployed to fostw the implementation of Christian mandate by the Roman Catholic missiol~include the Director of vocations Rev. Fr. Obuna, Director of Religious Education Ver-y Rev. Msgr. P. Mmuo, Director Inter Religious Diologire/ Ecumenism Fr. S. Eseni and, Diocesan coordinator Fr. F.U. Onwukike. The formation of All Nigerian Priests of Abakaliki Diocese (ANPAD) fostered unity among the clergy forum with Re,v. Fr. G. Oluoha as pi esiderlt and Fr. S. Eseni the secretary. The cliairperson of Abakaliki Cotholic Diocesan Education management board Iias been Fr. M. Isukpa w;th Fr. I.Nnaji as secretary while Fr. P. Omogo remained treasurer alhg with Fr. B. Madu as financial secretary in which case, Msgr. P. Mmuo Occupied Advisory portfolio. 7he managerial inbuilt in the Roman Catholic Church in Diocese of Abakalil,.i provided for Biblical movement of Nigeria, social 8- c~~mmut~ication,catholic communication link, Citizen Advocate Newspaper avd catechetics. The responsibilities of efficient performance of the organs were under the charge of Msgr. E. Egwu, Fr. A. Okoji, and Fr. D. Agara and Fr. M. Opoke respectively.The infatignble Bishop of Roman C atholic Diocese of Abakaliki established liturgical/music commission headed by Fr. D. Ofuluozor while Fr. P. Ogbonnaya, Fr. S. Isu Eseni and Fr. I. 01igbo were members. The secretary of that commission has been FI-. B. Onwe. (Okoro, 2006: 17). Formation of Roman Catholic Monitoring Team: Tbe leadership of the Roman Catholic Church under Bishop Okoro instituted monitoring team within the period to ensure effective iniplemt!ntations of all action plans and policy statements reached in the Diocese. Monsignor A.O. Iwueke has tdk' responsibilities of implementing dccisions of Abakaliki Deanery while impleme~tationsat Afikpo Deanery were under Msgr. E. Egwu alongside with Fr. 8. Okoye. Furthermore, the mortaring of Justice and Peace in the ~iocesee hI~sbeen in the hands of Fr. K. 0' Hara and Fr. C. Chukwu. In the same v4n Fr. C. Aginah as chairman while Fr. 0 Oluka secretary with Fr. 1. Ozofor, Fr. 1. Nwankwo, Fr. A. Okoji and Fr. 8. Madu as members who h -we been saddled with supervisory portfolio of implementation of Diocesan project, in the North Eastern Igboland. Sequel to the n~onitoringof pontifical mission societies, which were under the charge of FL J. Iloghalu with Marian movement of priests placed under the supervisory role of Fr. P. Chukwu and that Fr. M. Obododike has c mtrolled the implementation of the Apostles of Divine Mercy. The management of Bishop McGettrrick Pastoral Centre had been under sisters R. Agbagwo, 3. Ukwa, E. Nweke and E. Okolo. The y 1 ~idance of the Roman Catholic workers volunteers force Abakaliki Llivcese has been under Fr. R. Nweke as Chaplain; Major F.O. Ukpai as Director with Major M. Ngele as the secretary too. ?he implications of concerted administrative efforts in the implementation of Christian rnandle have projected under the growth of the Roman Catholic Diocese of' Abakaliki. '. Order of Knights in Abakaliki Diocese of the Roman Catholic Church (Ksji & Ksm): Two orders of knights were dentified in Abakaliki Diocese of the Roman Catholic Church namely of St. John's International (KSM). The order of the Knights of St. Mulumba organized in sub Coundls within Aibakaliki and Afikpo Regions of the Diocese. Yet the Knights of St. John's I!)ternational wre organized under Commandry instances of Abakaliki and Afikpo Commandries. The leader of the sub council of the Knights of St. Mc~lumba is known as Grand Knight, the Knights of St. John's International has been addressed as Worthy President. The next in command in the organisation of the Knights in the Diocese is the secretary. The Rev. Fr. J. Odoemene and Fr. L. Aja appointed chaplains to the knights of St. Mulumba at Abakaliki and Afikpb sub'councils respectively. Consequently, Brother A. Ogbuagu became the Grand knight with Brother L. Eselu as secretary to Abakaliki sub council while Brother 8. Okeh has been the Grand Knoghts along with Brother V.0 Nwachi as secretary to Afikpo sub council of the Knights of St. Muulumba (KSM). In the same vein, Rev. Fr. Alphonsus Okoji appointed chaplain as well as Rev. Fr. C. Aginah for the knights of St. John's international (KSJI) Abakaliki and Afikpo Commandries. 4 f:urthermore, Noble 6. Onwuekwe became the Worthy President as well as Sir G.A. Ewa for Abakaliki and Afikpo Commandries respectively. That Ikwo Cornmandry has Rev. Fr. M. Opoke as Chaplain along with Sir R. A. Okole for Afikpo and Sir L. Nwambe for Ikwo. Growth in the Roman Catholic Church in the North Eastern Igboland: Since the inception of native Bishop Michael Nnachi Okoro Ordinary and institution of highly articulated administrative organs that executed Christian mandate with strict compliance to action plans, the Roman Catholic Churches at Abakaliki and Ishiagu axis joined forces to spread ike wild fire all over the North 'leastern Igboland. The Abakaliki Diocese divided into two Regions of Abakaliki and Afikpo. The Abakaliki Region created into te? beankries that consisted of Abakaliki, Onueke, and Mgbo, Ohaukwu/Effium Deaneries. Others included Ishielu, Ezzagu, Ikwo, Iboko, Nwofe, Ishieke and Amachi Deaneries. Afi kpo Region has four Deaneries that included Afi kpo, Ohaozara, Ishiagu, and Edda Deaneries. Under the leadership of Bishiop's Okoro ordinary, the Roman Catholic has built the Bishop, Okoro court at mile 50 Abakaliki, Bishop McGettrick pastoral centre at the same.mile. 50 as well as opened catechizing school for catechizers that helped priests to instruct the faithful in the church. The printing press with ultra-modern studio known as Catholic commucnication link was established. r Contributions of the Roman Catholic Church in the North Eastern Igboland: The Roman Catholic Mission established three hospitals along with several leper settlements and secondary schools, which included Holy Child (Women) Teachers Training College Afikpo; St. Joseph's (Men) l eacher's Training College Igbeagu now Science School Igbeagu. Holy Child (Girls') secondary school Sharon, St. Enda's secondary school Iboko, St. Aidan's secondary school Izo-Imoha-nd St. John BOSCO yecondary school Ishiagu. Bishop Thomas mcGettric Pastoral centre, Catholic communication link, catechizer's school, and Junior Seminary Ezzamgbo are part of the mission's efforts to develop and reshape our society. The membership coupled with proven men and women strategically positioned in the affairs of the North Eastern Igboland people have projected enduring legacy for the church now and in the future coupled with indigenes that continues to join the ordained ministry of the church (Obuna, 2006:53-61). 5.2 Assemblies of God Nigeria in North Eastern Igboland: According to Reverend Joseph Oke (late) who was one of the , administrators of the the Assemblies of God Church narrated that Assemblies of God was founded at Umuahia but the mission came in as ( hurch of Jesus Christ in Nigeria in 1935. He further added that the church came to Nkwoegu Izii in the North Eastern Igboland and used Central School Nkwoegu as its worshipping centre. The membership into the church in Iziiland began with the conversion of Iru Ulo (late) the then school teacher at Central School Nkwoegu who in turn converted his colleague Paul Nweke. Iru Ulo resigned his ..teaching appointment and was posted to serve at Abakaliki while Paul Nweke now Reverend Paul Nweke (retired) resolved for the ministry and went to Ikwo clan in 1956 (Oke, 2004: Interview). The first full time minister to serve the Assembles of God in Iziiland \v;~s Reverend Francis Mbam of Ikwo clan. He was in charge of the /\ssemblies of God church at primary school Nkwoegu Izii from 1959 to 1960 (Stensel, 1996:198-199). The pastorate went under the care of lay preacher one Ogboji (late) who was also from Ikwo. The ministry of the Assemblies of God Church in Izii clan had produced eminent personalities and the first of such indigenes to be ~~l-dainednow Reverend N. Iyoku (Retired) in 1965 and in 1967 he served the Church at the Ancestral home of Izii clan at Amegu although retired still active with the Abakaliki Translation rust (ALT). "Between" 1960 to 1072, two other indigenes Reverend Paul Ngugu and Simon Itumo were ordained. But from 1972 the ministry of the Assemblies of God Church was static until when Paul Meier and Inge Meier introduced the cassette nl nistry into the ministry of Assemblies of God Church, which brought great wave of evangelization. The mission of Assemblies of God Church was rapid in Ikwo clan from its inception. Reverend Paul Nweke on return to Ikwo land in 1956 oirened Assemblies of God Church at Ndufu Alike.. From 1966 to 1970, tt:ere was Church rivalry between Assemblies of God mission and the Presbyterian Church of Nigeria in Ikwo clan. The Presbyterian Church lost a number of her congregations that includes %me Igbudu, Ugwueke and hdf of the population of Ndegu Echara" Presbyterian Church member that went over to Assemblies of God Church. The Elders of the Presbyterian Cliurch and members of the Assemblies of God church attested of the facts. Some of the people that left: Presbyterian Church within the period * are strong pillars of the Assemblies of God church Nigeria. They include Reverend Joseph Oke who was in charge of Sunday school Abakaliki District of the Assemblies of God Nigeria and currently serving his second term in office as the treasurer of the Abakaliki District of the Assemblies of God Nigeria. Moreover, Reverend Philip Njoku who studied overseas md taught as lecturer and Head of the Department of Education at the 4ssemblies of God Divinity school Umuahia and currently heading the Assemblies of God Theological institution at Part Marcourt. The former elder Alexander Egbe of the Presbyterian Church could not account for stewardship on financial management and in an attempt to avert church discipline he resorted to leave the church and left with those who shared llis sympathy to Assemblies of God Church. Similarly, Pastor Ozibma Ugama from the Assemblies of God Church (pplied to the Presbyterian in Ikwo for employment on the 16~~day of Plarch 1968. He was interviewed and employed by the then Ezzikwo Parish Session on the 28th day of March 1970. He became the instrument of evangelization in the Presbyterian Revival in Ikwo clan during the Nigerian civil disturbances (Ezzikwo Parish Session, Minutes 1961-1977). The then Ezzikwo Parish session resolved on 18'~day of August 1.970 and complained to the leaders of the Assemblies of God Church in 4bakaliki that Assemblies of God Church accepted members of the Presbyterian Church who were under investigation of financial mismanagement. However, Pastor James McCauley the missionary Adviser to the Assemblies of God at Ogoja could not respond to the appeal promptly rather his reply to the Presbyterian Church received on 24 October 1987. Before the belated diplomatic response, the then Ezzikwo Parish session had to write the Reverend S.U. Dike of the then Assemblies of God mission at Abakaliki. Both the Presbyterian Church and the Assemblies of God churches held peace talk at Nwakpu- Ndufu Alike when Reverend Dike came for baptism at Ikwo (Ezzikwo Parish Session, Minutes 1970). The Church places great emphasis on Sunday school, enlargement campaign and mission. The church has no resounding institution in the area to her credit but the image of the church has been projected above equals, favoured, and established as international gallery at Mgbo clan by her member Sam Ominyi Egwu the illcumbent Governor of Ebonyi state. 5.3 The Nigeria Reformed Church in North Eastern ~~boland: The medical work that started at Igede in Benue State introduced the mission of the Netherlands Reformed Congregation into Nigeria. Moreover, in 1963, J.M. Commelin and his family arrived at Igede and collaborated with the Methodist Church that was there. Before the mission of the Netherlands Reformed Congregations introduced into North Eastern Igbo land, the Netherlands Reformed Congregation entered into relationships with the Dutch Reformc I Church in South Africa. According to Ude, the former ( ,)airman of Abakaliki NRC Consistory irlformed that the Netherlands Re1 rmed Congregations mission work began in the North Eastern Igboland at Iziiland under the auspices of the Sudan United Mission in Decembc - 1974. He noted that the break through in NRC mission was thro rgh the consultation held between Reverend T. Monsma of Christian Rc -armed Church in Nigeria (TIVLand). In addition, the General Secretary if Dutch Reforined Church in South Africa that focused on the necessity ior the mission in the ~orth'Eastern Tgboland (Iziiland).The Dutch Refor1 led Church in South Africa was not ready but talked into it through the I etherlands Reformed congregations. However, the Netherlands Rc ormed dongregation mission Board resolved in February 1974 to open 1 ~issionfield at Izii clan. The decision directed Commelin's family to movc from Igede to Izii clan in December 1974. Before then, Commelin and iister A. Herfst went to survey the area and met Paul Meier, a Swiss Wcycliffe Bible translator that translated New Testament into Izii language. Meier introduced the missionaries to Nwalegu Oketa (late Chief) of Onuenyim Aagbaja Izii. The Chief was delighted in the inclusion of medical work in missionary agenda. Sister Herfst stayed behind and she was at the Chief's residence to ,learn Izii language. Initial Crisis in Mission Field: Sister A. Herfst lived three months in Izii clan before the Assemblies of God church that had been in the clan opposed her. She abandoned the work and returned to Canada frustrated the implications of the conflict changed the direction of Netherlands Reformed Congregations' mission in Iziiland. Moreover, the Netherlands Reformed mission in Izii formulated policy never to establish station where other denominations established where the size of the area gives cause forfeit and to avoid Assemblies of God's Church in particular. (NRC, Constitution, REBA, N.D). Establishment of NRC Mission Stations: The Commelin has arrived at mission field in .~ecember'1974. He started his preaching from the compound of the late Chief Nwalegu Oketa at Onuenyim Agbaja Izii. He established the mission station half kilometer from Enyim Agbaja River (Commelin, 1975: 125). He opened Bible school with five students. The name later changed to incorporate Agricultural Bible School in order to survive initial problems (Commelin, 1977:89) and in 1978, the Commelin has left the mission and people missed them a great deal. By 1979, t I.M. Viser arrived at the Izii mission field of the NRC, served the Church, and taught in her Agricultural Bible school. :His tragic death through ghastly motor accident in 1987 affected the missionary endeavour (Committee Minutes, 1986-1988). Reverend A. Elshout joined the mission and worked between 1979 and 1980, before he left after serving for nine months he introduced "Committee system". into the rmission work made up of equal representation of missionaries and baptized membcrs of the Church. The Committee became the 7dministrative organ of the church that .inter-viewed candidates for baptism and admission into Bible school. The committee dealt with issues on discipline of members, marriage and regulation of the Holy supper (Committee Minutes, 1986- 1988). The arrival of Clergyman C. Sonn-.velt and his family into the rnission fostered the pace of mission development in Iziiland. When Nico Van Steensel and his family arrived in 1983, the second mission post opened at Otsopkuru- Izii central. The centrality from Otsokpuru on the basis that it is closely located to Iboko just as Iboko is from Abakaliki main town. The mission work began to gather the air of independence around the mission stations. With the arrivals- OF 1.J. Rijineveld and his family in 1988 and A, de Pater at Onuenyim Agbaja as tutor in Nigeria Reformed Theological College, the mission work sprang to initiate women work through the minister of sister 0. Renes who joined in 1983. Subsequently Renes handed over to P.C. Benzemer that joined in 1991. Development of Independent Nigeria Reformed Church (Iziiland): , The presence of Reverend Cornelius sonnevelt, a missiologist guided the mission field to independence. Rufus Anderson published his work titled "Outline of missionary policy" in ,1856. In addition, suggested the processes of missionary independence as secretary to the American Board of mission. Henry Venn in 1851 identified in his memorandum that the goal of missions must be the settlement of a native church under native pastors upon self supporting system for which he called the consecration of Crowder as bishop, the full development of the native African church. Let a native Church organized as a National institution. In this way, the church is from the first an indigenous Church trained for self-government and self -dependence. It is a great mistake for the missionary as the native church assumes a National character it will ultimately supersede the denominational distinctions, which now introduced by foreign missionary societies (Ferguson, 1978:347). The formation of churches then seen as the foundation of independence of churches in mission field. He intoned that mission should nQt be made 4 foreign affairs rather proper understanding of self-governance and full autonomy. By self -support he meant viable church and in self- # propagating he meant spontaneous spread without foreign supervision and he stressed that Venn, Anderson, and Allen agreed that independence of churches in mission field biblically founded. The mission field of the Netherlands Reformed Congregations in Izii clan had to pass through the due process of installation of officer bearers, esta blishrnent of several Ecclesiastical Assemblies, 'formation of Board of trustees for purposes of registration and recognition by Government of Nigeria. The restructuring of organizational management of .mission, education institution, health care scheme and Agricultural institution completed before the Netherlands Mission Board approved that the mission that the mission field in Iziiland be constituted into independent Nigeria Reformed Church (NRC). By 1985, four Congregations were institutionalized (Onuenyim Agbaja, Onuenyim Ishieke, Oswanka & Ndubia). The Netherlands mission Board visited the mission field in February 1987 and arrangements t.owards independence were intensified (Committee Meeting, 1987: minute one of lgth May). Elections of Elders and Deacons of the church conducted at local church lcvcls in November 1987 and twenty-eight rlersons chosen. The church ordained seventeen, as Elders and,beacons out of whom four were missionaries on the Pithday of April 1988. Subsequently the Reverend Cornelius Sonnevelt, the missionary in charge of the mission field inducted pastors Daniel Mbam and Kenneth Iziogo as ministers of the Gospel on April 20, 1988. At the meeting held on October 9, 1987, the Netherlands Reformed I Congregations mission field appointed Board of trustees that consisted of Reverend Kenneth Iziogo, Reverend D.N. Mbam, Pastors Ebeke L. Ugbala and €3. Ogbaga as members. The Church endeavoured to meet up with the requirements for registration with Internal Affairs; acquired land and erected buildings and sort legal services and advise 1 the Church of Christ in Niyerid (COCIN) while TEKAN and Christian Council of Nigeria (CAN) both advised and recommended her for registration. The registration of the Nigeria Reformed Church (NRC) by the Federal Republic of Nigeria with Internal Affairs on May 23, 1988 marked the secular recognition and autonomy of the Nigeria Reformed Church at Iziiland in North Eastern Igboland. The Nigeria Reformed Church studied the Presbyterian Church of Nigeria form of church < overnance and three other independent churches in Nigeria. She further c msulted the constitution of independent church in Irian Jaya, the Geraja ].)maat Protestan de Irian Jaya (GJPI) established in 1978 (Report: SUM-VRC 1987). The NRC adopted the church order of Dordt, which contained Articles on church Government, life, and Regulations (Gier, 1989 n.d). The NRC has at th,? Apex of her church Government the Assemblies, followed by the Commit :ees and the Boards (Articles 6, 7, 8). The church ordains ministers and Eljers to govern the Church. The position of Church offices, finances, and ec umenical relationship specified in the constitution of the church as derivatives from the Canon of Dordt (Articles, 9, 10, 12). The Board of Trustees function as representative of the Church with civil authorities, negotiates, acquires, and holds on trust the landed property of the church (Article L2, 13). While membership into the church and categories of church workers were enshrined in Articles 5 and 24. The doctrinal staid of the NRC based on Heidelberg Catechism and the Canon of Dordt, reshaped to suit Nigeria situation through the formulation of 86 Articles. The church depends and develops her doctrines as rule of faith and life from the scriptures. The NRC believes in the practice of godliness, which established as the result of the reformation. The work of the Holy Spirit in revealing Christ and his mercies to every believer, projected in every Sunday preaching in Nigeria Reformed Church. The Church does not baptize polygamists, their wives and children; the NRC form of Church Government consists of the Assemblies, Consistories, and Classis. The General Secretary of the NRC , has been the administrator of the Church that lived at the Church's headquarters at Onuenyim Agbaja. The current General Secretary of NRC, Reverend Kenneth U. Iziogo transferred the Headquarters to Abakaliki and the presence of the Church felt rnore by the Ebonyi State Government. The consistory of NRC has chairperson, as clergy to direct its affairs while leader of the classis could be an ordained member. Development of Church Work in Nigeria Reformed Church (NRC) in our Society: Church Sister L. Renes started the NRC Youth work in 1984; the NRC Classis in 1989 recognized the work that enabled the youth work in NRC to have grown into six districts with increased population and greater commitment to the church's evangelism. The Reverend Cornelius Sonnevelt inspired by the contributions of women in other Denominations introduced women's work. in NRC in 1981. The pioneer woman missionary leader in women's work was Sister Renes and in 1986, an indigenous woman evangelist Ambrose Nwophoke took over the leadership of the works in the church and the supervision of the work went under the Classis. The NRC established women training school in 1989 and the institution serves as centre for training District leaders. The minutes of the Classis projected the interest of the Netherlands Reformed Congregations in the women's work in NRC for which the Home Mission sent P.C. Bezemer in 1991, to dire,ct the project of her former mission field (Classis, Minutes 1988-1993). The project grew rapidly, divided into seven Districts and women'! constitution passed by the Classis in 1993. The endeavour geared to educate the members of women fold to be literate and the management of their affairs yet the supervisory portfolio passed under Bezeme - as Adviser to women's work (Women Constitution, 1993). I Conflict in Nigeria Reformed Church (Ia i'iland): In spite of the NRC deliberate efft rts to avert conflicts in her ministry, the Church ran into trouble with culture, custom, and internal crises within the church. The boiling po: of the NRC crisis was the suspicion of deceased members of the cht rch as "secret worshippers of idols" while alive and possible burials divide 1 the church. From the pragmatic point of view, such burials would lead the church to syncretism and absolute refusa would be severe warning to others. Appeal on passionate ground inton :d that discipline had been for the living and that church burials do not warrant automatic entry into were faithful Christians or occasional visitors. In addition, whether the relatives of the deceased were Christians whose testimonies could be accepted intoto? Since the deceased could got state his defense and therefore, submitted that critical analysis demanded that more than one single regulation ought to be (General Church meeting, minutes of August 8, 1987). The annual festival of 'Otutara' as cultural practice and worship of idols conflicted with the Christian faith in Iziiland. The Christians refused to contribute toward communal sacrifices and worship of idols held in September annually. All membct-s of the traditional Izii family expected to b sacrifice at their ancestral compound on the ancestral grave. The eldest in the family performed the rituals with the belief that failure to sacrifice would incur the wrath of their fore fathers with consequential deaths. The Church seen as agmt of societal disunity and her members were accused, maltreated, chl~rchbuildings locked up and members prevented from going to church. It led to the lgt" meeting of the NRC Classis held at "Oswanka" (Classis meeting, minutes of 19" skting of 1992). The Church introduced prayer meeting to replace >'Otutara festival" and agreed that in new conclregations of the church prayer meetings heid and meals served on the day that natives celebrated "Otutara festival". Moreover, the Church noted that in older congregations of NRC 'Otutara festival" no longer comlnanded great influence but those members must continue to hold prayer meetings to strengthen the unity of the faithful. * The practice of polygamy was another cultural frontal attack on the Church that affected the membership of Nigeria Reformed Church. The enormity of the problem checked by suspension order of the Church, as those suspended on re-admission demanded for the baptism of their wives and Children as church members. The Church pressured as the attack entered into the substance of their faith for which NRC rejected to baptize polygamists, their wives and children. The Nigeria Reformed Church in North Eastern Igboland had internal Crises when they were invited to be member of "Tarayya Ekklesiyoyin Kristi a Sudar~" (TEKAS) that was formed in 1955 at Randa, EKAN Mada which was later changed in Nigeria as TEKAN (Hausa for Fellowship of Churches of Christ in Nigeria) (Modupe, 1985:131). The NRC was not willing to join Fellowship of Churches of Christ in Nigeria that had the background of Sudan United Mission (5.U.M) even though , she appreciated the assistance of TEKAN in her ministry. She further # doubted the position of Associate membership offered to her. The issued raised dust that divided the Consistories and Classis and the advice of the Netherlands Reformed Congregations sought for (NRC Classis, Minutes of I meeting 1989). The Netherlands Board of missions advised that a measure of relationship with TEKAN might be accepted. While the NRC was still contemplating on the pieces of advice, TEKAN took advantage of the position of indecision of NI - TEKAN membership. The agitators cited to appear before the NRC Classis. In their defenses, the petitioners disagreed strongly with the Evangelical content of TEKAN and reiterated, "if we do not now, the stones will speak" (NRC Classis meeting, minutes of 1991). The NRC was not doubtful of the maturity of the Crises and resolved that Netherlands mission Board be invited on advisory and intermediary capacities. The Home Board stated that the Board did not object if the NRC left alone to spread her own views on the gospel of Jesus Christ. Reverend K.U. Iziogo led the Classis in delegation; others were D. Mbam, J.Ebeke and Nico Van Steensel that visited Reverend I. Mambula, the secretary General of TEKAN. After the consultation with TEKAN, the NKC resolved and became member of TEKAN in September 1991. The C membership of TEKAN would not infringe on her testimony of Jesus Christ and she would withdraw if TEKAN becomes a member of World Council of Churches. Moreover, that membership of TEKAN could empower her to spread beyond the borders of the North Eastern Igboland to become truly National church indeed. Contributions of Nigeria Reformed Church: The Nigeria Reformed Church has pursued the development of the school started in 1975 at "Onuenyim Agbaja'? by 1.. Commelin vigorously as Bible and Agricultural College in 1986. The institution turned into burden school with increased intakes of students. Moreover, to rnatch the level of development the name changed to, Reformed College for Bible and Agriculture (RCBA). But in 1990, Agricultural courses were reduced and emphasis shifted to theological educational as similitude of Benue Bible Institute established by the church of Christ in the Sudan in Tivland (Nongo U Kristi ken Sudan pen Tiv (NKST) (Modupe, 1985:131-133). The Reverend K.U. Iziogo took over the headship of the institution from the missionaries while the Reverend N.I. Ude replaced the first indigene when he became the secretary General of the NRC. Investigation projected that Reverend Iziogo as the current General Secretary of Nigeria Reformed Church. The NRC has contributed to the Translation of the Bible into the languages of Izii, Ikwo and Ezaa clans of the North 'Eastern Igboland. The SUM'S contributions in the translation came because of NRC as member of the Translation Trust. The establishment of educational institution by NRC in Iziiland paved the way for the education of indigent students by the church. The changing phases of the institution became the centre'of societal transformation. The educational programmes of the Nigeria Reformed Church overseas has been the lime-light that positioned indigenes strategically in decision making and policy implementation in eh society. Further contributions of the church through women empowerment enabled women to be involved in societal activities. The Church has produced contemporary African Church leaders who compete with other leaders of various denominations in our society and the Church secularly recognized as Trustees of the church as such custodians of societal, peace and progress. N#@daR.(brmsd Churdg 6& 1 -a Road; NRC Headquarters Abakaliki. ,*..?t 5.4 The Anglican Church: In North astern Igboland: z The advent of the Anglican Church into Abakaliki had been linked with the missionary tour of Henry Townsend of the Church Missionary Society (CMS). He came on a mission of research based on instruction from the mission's local committee (Warburton, 1842:l). Chief Sodeke of Abeokuta gave him the warm reception and promised him the gift of land. He left to get himself ready for ordination and the mission. Samuel Crowther was sent to Training College at Islington and was ordained in 1843. He was then posted to Sierra Leone in preparation for Abeokuta mission. I It was in January 1845 that the CMS mission arrived into Nigeria. The mission had three clergymen namely: C.A. Gollmer, Townsend and 1 Crowther. The mission did not start at Abeokuta rather turned to \ establish at Badagry informed by the death of Chief Sodeke eight days before their arrival and that another Chief ought to be installed for effective initiation of mission there (Ajayi, 1965: 34). The research has shown that the mission of the Church Missionary Society (CMS) came to our society from Sierra Leone and established at Badagry and spread to the Niger. The mission on the Niger further spread east of the Niger; indeed, at Enugu the ~brthEastern Igboland was reached at Hossana hill Abakaliki on Ethday of February 1959. The gentlemen agreement zoned Umuahiar Railways and Uzakoli to Methodist while Onitsha, Enugu, Abaomege were zoned to Anglican and Abakaliki Afikpo as well as Ohafia were zoned to Presbyterian Church. The zoning system prevented the cooperating churches from establishing \ in the territories of their sister churches and created laurite to the Roman Catholic Church to penetrate and the three cooperating churches had to b I establish lately in those spheres. 1 I I Former members of the Presbyterian Church Kpiri-Kpiri 'Abakaliki ' broke away and invited the Anglican Bishop Rt. Rev. C.J. patterson who constituted them inte) a Church, to be known as All Saints Anglican ' I I Church Abakaliki in Nwember 1959 (Ezechukwu & Idede, 1999:8). The Secessionist leaders Nere Kesiah Chibuzo (Mrs.) Lawrence A. Oddi of Nkpo and Ephraim C. Ononye of Obosi. ' others were Emmanuel ' I Agwuegbe of Obosi, :mmanuel Okafor of N~ewiand Awka. Isaiah Okoli became the first resident Catechist that took over from Acting Church teacher Ephraim C. Ononye on February 1960. The Anglican Church acquired her present site through the enduring efforts of Joseph Udensi, Jonah Abosi, James Anekwe and Gabriel Ude. The . foundation of All Saints Cathedral Anglican Church was laid on April 1960 and completed in 1961. I The Growth of Anglican Church in North Eastern Igboland: ' Before the Nigerian civil war, the Church spread to Onuebonyi and I Ezzamgbo in 1962 and 1964 respectively. The leadership of the mission went under the oversight of Rt. Rev. G.N. I 1 Otubelu and Inyimagu Osha Mgbo was reached in 1971. The Anglicans > hardly forget the tragic death of energetic clergyman J.C. Ejim on March b b 13, 1981. The leadership was passed to another clergyman B.C.B Onyeibor on August 20, 1981. a By 1986, St. Peter's Ogoja Parish was carved out of the then All Saints Parish Abakaiiki. It was in April 1989 the then venerable J.C. Ilonuba who was principal of Trinity (Union) Theological College Umuahia became the Archdeacon while Ogoja and Abakaliki parishes were inaugurated into Archdeaconry. It was in 19*94 that Ogoja Parish was I , exercised from the Archdeaconry under Enugu Diocese to Diocese of Calabar. Fortunately J.C. Ilonuba became the Bishop of Nsukka Diocese and B.C.B. Onyeibor then Canon was installed the Archdeacon of Abakaliki Archdeaconry with two parishe:; on 13'~day of ~ebruary'1994. The Church sprang quickly into all parts of the zone, as cultural fences that fought vigorously with pathfinders in Christian Missions seem to be , weakened. The mission has grown into nine Archdeaconries namely: Ir Okpaugwu, Kpiri-kpiri, Nkalagu, Afikpo, Azuiyiokwu, Agba, Ndiagu, Mgbo, and Ikwo Archdeaconries. It was at [kare Akoko in Ondo State that Archdeacon Onyeibor was consecrated Bishop on 3oth day of November 1997 while his enthronement as Bishop of Abakaliki Diocese was conducted at All Saints Anglican Church on Mth~ecember 1997. , The inaugation and installation ceremonies of Ikwo and Afikpo Missionary Dioceses were conducted on the same day at 1O.OOa.m and 2.OOpm respectively along with the installations of their Bishop on March , I 18, 2007. The Rt. Rev. Ken Ifemene became Bishop of Ikwo Missionary Diocese while Rt. Rev. Dr. Christian Ibesike was installed Bishop of Mgbo Missionary Diocese. The Anglican Church constituted Afikpo Archdeaconry into Afikpo Missionary Diocese on March 18, 2007 and installed Rt. Rev. Paul A. % Udogu as the first Bishop of Missionary Diocese of Afikpo. The Journey that culminated into Missionary Diocese started with the first Church service held on January 26, 1997 at Abani's house along Eke Market Ogwugwu-Mgbom road and Venerable Onyibor named the Church St. 1 Paul's Anglican Church Afikpo on February 9,1997, By 8th day of March I 1993, the Church became Parish and was pronounced an Archdeaconry on February 11, 1999, which was inaugurated into Archdeaconry on February 4, 2001 with Ven. S, O.N. Onwukwu as' the first Archdeacon. The Missionar Diocese of Afikpo Anglican Church consisted of one Archdeaconry rncl seven Parishes (Onyibor, 2007: 32-33). Indigenes ha\re joined th ordained ministry of the ~n~licanChurch and some are set ving at Ab kaliki Diocese while others are within the Dioceses of Calabar and : )s. The Church has one convent named after Bishop 1 Ottibelu and tv I Secondary Schools. I 5.5 Secessic n of Anglican Members from the Prebyterian Church v 19!i9: I The mis ion of the Anglican Church in the Zone started with bre 3kaway me1 ibws from the mother Church in the Area. The mission of the Anglican CI urch presented Kesiah Chibuzo (Mrs.) as principal agitator t against the sys em of distribution of Holy Communion in the Presbyterian I Church and the quest to use Anglican order of service was not'adhered to, also that the Presbyterian Church did not.render account of Church takings publicly (EzechuLwu & Idede, 1999: 5-6). 1 I t The tenets of individual missions have ,been their distinctive marks' and members were sup~osedto imbibe them. The distribution of Holy Communion in the Presbyterian Church has been the expression of how deeply the Church had been reformed and the demonstration of the priesthood of all believers in caring and shared ministry. The alteration of the cardinal doctrine of the Church entered into the substance of faith C t I for which the Church shi~llbe the sole judge. I 1 Furthermore, the assertion to use the order of service of another 4 mission to conduct pul~licworship in a different mission sounded, like E frame up and unacceptable even by the Angli,can mission that laity should determine the order to be used in public worship led by the Archdeacon .I or Bishop. If Episcopalian Church was accused of inability to tender account of , t Church takings, publicly it could be understandable but not' with the Presbyterian Church I hat operates with high level of democratic principles. The Anglicans, Methodist and Presbyterian had been training their ministers at Trinity (Union) Theological College Umuahia until recent times and the same lecturers on pastoral theology and crisis management I tutored those ministers of the said denominations. To credit that pastor I I I from the said background would announce, "That any one who did not 1 like their system was free to leave" sounded vulgar. I I The stories of breakaway members of Churches had not always 5 been straight. Just as those who led the separation were recognized as leaders but Kesiah Chibuzo, (Mrs.) was not included. Some people had staged breakaway on the ground that they were not given leadership positions within the group while others broke away as mechanism to cover their faults they committed that could be known with time and escape Church discipline. I The fact of gentlemen agreement actually existed yet Methodist reached North Eastern Igboland in 1928 and Roman Catholic Church followed suit 1944 all at Mgbo axis but there was no terrible conflict that could draw I the attention of then Christian Council of Eastern Nigeria to arbitrate. It seemed as calculated attempted deployed with intent of sheep stealing I in view of the fact that the new mission took off with 601 members as far . II back as 1959. All things have worked together to build and develop the I zone. The Contributions of the Anglican Church: The planting of the Anglican mission has brought development in the area of education of indigenes that joined the ordained ministry 1 (sixteen ministers) ,and three have been promoted to portfolio of Canon. The Bishop of the Anglican Church in the zone had served as Chairman of ------Christian Association of Nigeria Ebonyi State Chapter-for tenyears The mission has to her credit nine Archdeaconries, one convent and two , secondary schools. The teaming membership, prover1 men and women I who serve at various capacities in our society are part of the mission's I contribution to contemporary society. I A$#Imints Cathedral, First Anglican Church Abakaliki I 5.6 The Methodist Chi rch: In North Eastern Igboland: ' I 'c, According to Babai~la, (1988:139), Christianity throlgh the ' I Portuguese attempted to pen up the west African Coast while Ajayi I 1 , (1965:31) intoned that M !thodist Mission was the first to implement missionary agenda on our land. The clergyman Thomas Birch Freeman arrived Badagry on 24thdab of September 1842. I 1) I Missionary incursion nto North Eastern Igboland was approached from various angles. Frorr the Cross River axis, the Church of Scotland Mission (the Presbyterial) C lurch) met the primitive Methodist Missionary I Society (the Methodist Chu ch) at Umuahia. The Reverend W. Christie of the Primitive Methodist Ilis Jon switched over to the Presbyterian Church and through his ministry, :he Presbyterian Church spread to Ohafia in 1910 and entered Ubur J i 1 1912 in the North Eastern Igbolafd. The Methodist entered at Ish ag I along the Railway4 (Christie, 1910: ~u~ust9 I I I & Obini, 1988: 5-9). I The Scottish church furtt~erapproached the North Eastern Igboland when I the team of missionaries lec by Edgerly reached Ebom in 1883 bit did not know about people living i t the other side bf the hill. The delegation from the people they cculd not visit pleaded with the missionar'ies for a I visit but it was in subr;eq lent visit that the people were reached at I Unwana in 1888 and the mission at Unwana was linked with Uburu 1 mission (Agha, 1888:41). I The missionaries fro n the Church of Scotland mission at Itu beach in 1898 but the mission failed along with several other approaches at Oferekpe and Ofenakpa beaches at Ikwo when the Church and School a had grown to take West African Examination Certificate in 1926 (ADO, . 1936: File Oferekpe). That the church of Scotland Mission alsd , entered I North Eastern Igboland from Ogoja at Abakaliki axis and completed the 3 I then modern stone church edifice with capacity of 500 (Chukwu, Furthermore, missionaries from the East of the Niger (Onitsha) the Roman Catholic church spread to Udi, had itinerant visit to Abakaliki between 1916-1920 (Obi, 1985: 135) which failed but Roman Catholic church established at Mgbo in 1944 (Okpaga, & Ogbuekurigwe, 2006: , 11,terviews). Nevertheless, earliest attempt by Roman Catholic Church was during the tour of Rev. Fr. Francis Howel in 1914 at Ndibe in Afikpo when a Calabarian 3.3. Duke was headmaster but could not establish rnission station rather through Enugu axis the Roman Catholic Church was established at Ishiagu between 1922 and 1923 while first baptism by I Father Davey was in 1925. Yet the Roman Catholic Church enterhd North Eastern Igboland from Ogoja at Abakaliki axis in 1938. I * , I The Methodist entered Ndulo Mgbo in 1928 from Enugu axis (Okpaga & I Obuekurigwe, 2005, Interviews). The Anglican Church came to North 6 ' Eastern Igboland from East of the Niger, spr&d to Enugu and was invited to establish at Abakaliki. The Methodist Church reached the North Eastern Igboland throbgh two piincipal routes from Uzuakoli sector and Enugu axis. The histor/ of the Methodist Church in the North Eastern Igboland dates back to lb28 when ' I the Mission reached Ndulo Mgbo at the present day Mgbo central school. I I I The research further revealed that the ~ettiodistchurch reached I I Enugu through Agbani, Unuhufu Ali and Eziulo before ~duloMgbo. Okpaga recalled that one Okorocha from Isiochi was among the earliest clergymen that pastured Christ Methodist Church at Mgbo central. And that Methodist Church Mgbo was the first headquarters of the Mission in I the North Eastern Igboland. The investigation also revealed that Roman 1 L I Catholic Church came to Mgbo in 1944 and that K.O. Kalu from Ohafia was the first catechist who had Okalazu as senior brother ,that was I serving at Mgbo Methodist School. The Methodist church spread from Mgbo clan and Abakaliki was reached through the efforts of foreign Missionaries lcd by the clergyman Lawson , and others. However, the headquarters at Mgbo was transferred to I Abakaliki in 1990s at Trinity Methodist Church around Union sank round 1 I about Abakaliki. Okpaga became the first cikuit ' steward, member of I I ! Methodist conference and member of Eboqli state council of traditional I I rulers as well as the Eze of Mgbo Central. Moreover, indigenes have joined the ordained ministry of the Methodist Church. I Conflict in the Methodist Church in North Eastern Igboland: The incursions of missionary enterpr traditional values would be eroded or reshaped. t The implementation of Christian ~issioncame into conflict with Mgbo culture on circumcision; value system of inheritance and acquisition v of wealth. The belief system of Mgbo traditions? society was seen as heathen, inhuman and superstitions that should be abandoned. The missions fought against child abuse, wrestled with marriage system and initiation into masquerades. The resilience of culture still resounds in the ' society. Thf-re was also conflict between the Methodist and om an Catholic I in Mgbolmd. The conflict centered on sheep stealing of members that engende~edbitter feelings among them. ~h'efirst circuit steward of the I t Methodis: narrated humiliations that he and one Elom father of P.O. Elom Clergy sc ffered at Onitsha when they attended interview organized by the Roman C jtholic Church. Ezt Okpaga could hardly forget the internal crisis that set back the Methodis Church in Mgboland when incapable hands were choseq to , supervise the building of the Methodist Cathedral. That the failure to accompli ;h the building ridiculed Methodist Church before her rivalry + & Roman Catholic Church, he lamented. Contribt ltions of the Methodist Church in North Eastern ~~boland: Thv Mission has contributed in the narrowing of cultural fences between men and women. The social life of the people has been improved \ upon greatly. The Church has influenced burial rites and marriage I system. The educational institutions and products of schoolsdhat have been highly placed in our society formulate implements policies in the public sect~r l and within the Church as products of nl'issionary incursions. The Methodist church has made enviable contributions with its headquarters in the capital city of Ebonyi State with Bishop of Methodist Diocese of Abakaliki as chair of Christian Association of Nigeria (CAN) Ebonyi state branch. I The Rt. Rev. Agupusi is the current Bishop of the Methodist Church - 4 L Abakaliki Diocese. He took over from E3ishop Ebere Nze who was transferred to be Bishop of the Methodist Church of the Diocese of Abuja in 2005. Bishop Ebere Nze vacated the post of chair of the Christian I Association of Nigeria Ebonyi State branch; fortunately, is hop' Agupusi I was elected to the post and still the current chair of CAN Ebonyi State. I 1 Methodist Church Cathedral, Abakaliki Circuit, Chapter 6: THE RESPONSES TO THE PRESBYTERIAN MISSIONARY ' ACTIVITIES AND IMPACT ASSESSMENT: The people's responses revealed that there was tiff opposition between tradition, socic -cultural structures and the Presbyterian Mission in implementation of thc Christina mandate in the North Eastern Igboland -* , as context for extinctic n, survival and supremacy. Church rivalry and struggle for coexistencc! in the area encumbered missionary approach. Synthetically and analyt cal impressiveness of implementation of Christian mandate in the zone OH culture, economics education, health care, and policies have been projected. Conflicts and R1:sollutions between the Presbyterian Church and Other Missicms: i The trail of conflict began in the Presbyterian mission in Iziiland when six hundred m -.mbers worshipping at Izii kpirikpiri Abakaliki left the church and inv ted the Anglican church to constitute,them into Anglicanism in the Norl h Eastern IgboLand. No persuasive act could bring back the secessior ists to their mother church. The conflict raged and Anglican reporter intoned that the Christian c.ouncil of Eastern Nigeria settled it, on the 22"d day of September 1959 (Idede, 1999:6). The I nglican Church started operation at Izii, the now v capital city of Ebonyi Stiite. The Presbyterian Eldc!rs who witnessed the encounter admirably described the growth it, Anglican Church as tremendous "for We all the here and they just left and have made < reat impact" (OmoKe, 2004: Interview). The presbytrian mission was into other rounds bf chflict that started with sheep stealing in 1966, which graduated into intensive church rivalry by 1.970 with Assemblies of God mission at I:wo axis. The Presbyterian rnission suffered greatly and lost two and half Congregation to Assemblies of God mission (AGN). I, Joseph Oke, former superintende~tof Sunday school and now treasurer second term in office of Abakaliki District A GN, left Presbyterian Churcl 1 along with notably Philip Njoku, former HOD Assembl~s of God Divinity School Umuahia now heading Asseerriblies of God College port Harcourt and others equally left /- resbyterian in I 970. It was" Ugwueke" Presbyterian Church that first went over to Assemblies of God, consequently, "Ume Igbudu" Presbyterian Church followed suit [hen half of Ndegu Echara Presbyterian members joined ;n 1970.The incident was engineered by Alexander Egbe ah agrieved former Elder of the Presbyterian mission. (Okl?, 2004: Interview). The narrations were affirmed through the documents kept by former Ezzikwo parish of the Presbyterian mission. The minutes of meetings held by former Ezzikwo parish at Agubia Ikwo on 16~~day of March 1968, 28th day of March 1970, 18'~ day of Septembe~ 1970, 24': day of October 1970 and 4th day of December 1970, gave credence to the narrative (Ezzikwo parish Minute book 1961-1977). Alexander Egbe an aggrieved former Elder of the Presbyterian mission. He was charged of inability to account for church money and in order to invade church sanction he resorted to create confusion and disorder. As in other cases, a leader must have followers who share his political sentiment as such left the church along with him (Abraham, 2003: Intel view). The records also inferred that "peter Oziorna Ugama" was Assemblies of 3odfs pastor, who appli.?dto the prsbyterian mission for employment on 16th day of March 1968 and his appointment was confirmed on 28th day of Yarch 1970. His Ministry in the Presbyterian Church boosted the mission's programme on "Forward Movement in the Presbyterian Church" along with increased converts. The Ezzikwo parish Session wrote complaint to pastor James Macaulay, missionary adviser to Assemblies of God Mission resident at Ogoja on 18" day of August 1970 and complained that Assemblies of God church in Ikwo as well as appealed that those members should be returned to her. Nevertheless, the parish received the reply on 24th day of October 1987. Before then the session of Ezzikwo parish resorted to write Pastor S.U. Dike of the Assemblies of God at Abakaliki and in a joint meeting held at "Nwakpu Alike", Headquarters of Assemblies in Ikwo, the impasse was resolved. The third phase of conflict that engulfed the Presbyterian mission erupted through the intent of Iteshi Irem former member of the Board of Ezzikwo parish and leader of defunct Ndufu Umuota Presbyterian Church who opted to secede from the Church in order to avert suspension order as intending polygamist. The schism drew Session and presbytery delegates on one side, members of Ndufu Umuota Presbyterian Church at aqother while Irem was1at different axis, eventually, and the former ~re'sb~terianChurch was led to join Church of Christ. The struggle and losr; were projected by Ezikwo parish Session Minutes held at Aguboa Ikwo on 23th June 1973,. 2gth day of September 1973 and 16"' day of such that Annnual report of 197 intoned that defunct Ndufu Umuota Presbyterian Church had one hundred and eight four (184) communicant members. w Shortly after the schism, the secessionist leader brought home his sezond wife and for the reason of polygamy, members of defunct Presbyterian Church Ndufu Umuota backed out form the then Church of Gcld and invite d the Assemblies of God into the area. Later, the secessionist leader confessed that since after schism the chdrch had never had peace, which hi3d militated against the development of the area. He revealed plans to return the said Church to the Presbyterian church of Nigeria; Conversation held in the presence of his children who concord with him (Irem, 2005: Interview). Yet the Presbyterian mission still gain ground as Aaron Chukwu Anaga an indigene, of Ndufu Umuota, now oldest ordained elder of 1 Presbyterian Church of Nigeria Ikwo axis coupled with the researcher as well, numerous others along with new congregation of the Presbyterian Church opened at Ndufu Umuota in 2003. The investigation further revealed that there was conflict between 4 ; Asr;emblies of God Mission and Nigeria Reformed Church at Izii axis in North Eastern Igboland. The Assemblies of God mission that had established in Iziiland opposed that one of the earliest missionaries from Natherlands (sister A Herfst) who came along with Commelin on mission survey and stayed back to study Izii orthography. She abandoned the mission field and returned to Natwelands wf iie the mission resolved to avoid to Assemblies of God mission (Ude, 200 4< Interview). I At Mgbo clan of the North Eastern Ijboland, there was church rivalry between Methodist Church and Roman catholic Mission, which started with sheep stealing of members. Tt~eMethodist complained. of embittered relationship such that the severity drew the Roman Catholic Missionaries at Onitsha into the battle. Consequently, Methodist members that attended Roman Catholic Mission interview for employment were publicly aslsaulted and suffered loss of , Y I valuables while they narrowly escaped death at Onitsha (Akpaga, 2005: interview). The Methodist reiterated her encouragement to the Roman Catholic 1 Mission at her Mgboland. She intoed that one of her members was allowed to serve the Roman Catholic Mission as interpreter and catectiist yet members of the Roman Catholic Mission in Mgbo have publicly mocked the Methodist of her financial inability to complete her abandoned C---.- pr-ocathedral. (Okpaga, 2006: Interview). Co-Existence between the Christian Missions: The persbyterian mission in the North Eastern Igboland adopted conflict resolution approach that revealed persuasiveness round table discussion method, forgiveness and patience. While the Anglican Church deployed arbitration that drew the Christain council of Easter Nigeria ------I ------(Idede, 199: 8). , According to Okoro (2006:8),Roman Catholic Mission asserter, ' closed and open door principle of God in mission" which was alluded to the failed mission at Ndibe that was later "opened at Isiagu" in 1925 through the initiation of the local Chief of Ishiagu. The Roman Catholic and Nigeria Reformed Church in the North Eastern Igboland applied the policy of establishing mission station on I virgin land and spread into the territories of; mission stations 'that have been there before their arrival. At I~wo,the Roman Catholic Mission started at most interior sector of item Amagu and suddenly established her Headquarter at abina, very close to Presbyterian Headquarters at Agubia Ikwo. Moreover, in the same vein, the Nigeria Reformed Church changed direction in Iziiland and t esterblished in order to create room for co-e,xistence with Assemblies of' God mission. The NRC policy was further influenced by the largeness of the area to avoid immediate confrontation on arrival with already established mission stations, in the area, which equally guarded the Roman Catholic establishment at Ezaa clan. The Presbyterian mission stations already existed at "Achiagu" and Onueke Ezaa very close to former Ezzikwo county Council Head,quarters for which the Roman Catholics moved down and established after "Eke , Imoha" Market (Sacred Hart). I J ' The challenge of co-existence of missions in the North Eastern Igboland was fostered through cooperation among the various missions. The Meiers (Paul and Inge) of the Assemblies of God mission started the translation of the Bible into Izii Language in conjunction with Wycliffe b Bible translators. The Presbyterian mission delegate included late Ezeogo I Akanu Ibiam and now very Rev. Dr. Akanu Qtu (Rtd) approached the rneiers for inclusion of Ikwo and Ezaa Language in translation project. ' The Meiers after consultation with the official of the Wycliffe Bible translators approved the request and Churches from the three related language (Izii, Ikwo and Ezaa) sent representatives and the translation work began in Ernest (Njoku 2006:2). 1 I The translation team later moved to 30s and Reverend Richard W. Fee of the Presbyterian mission was helpful while (S.U.M.) in Iziiland empowered 1 1 the translation of the Old Testament through the enduring efforts of Dr. I Reinier de Blois as OT Consultant (Njoku, 2006:3). The cooperation in translation informed the formation of Abakaliki Literacy and Translation Trust (ALTT) that member churches included the Presbyterian Church of Nigeria, Roman Catholic Church, Assemblies of God Nigeria, Anglican Church, and Methodist church Nigeria. and Nigeria Reformed Church. The Trust has Board of Governors and Trurtecs drawn from cooperating churches of which Rev. D.I. IrSjokui has been the chair of I the Board of Governors since 2003. I The ALTT entered into partnership with Seed Company I (organization of five countries) in order to enlarge the scope of translation project to include Mgbolizia and retain the cooperation of churches in the area (Barnwell, Ovuoba, Anyigor, Uguru, Out & Njoku (2005:l-2). , - 193 The co-existence of churches in the area attracted the approval of I Ebonyi State Government that empowered Aba kaliki Literacy and Translation Trust to underoke the teaching of mother tongue in primary schools. The mother tongue education programme of ALlT covered fifty- one Pilot primary schools (51) with one hundred and twenty (120) teachers paid by Ebonyi State Universal Basic Education Board coupled I with secondments of staff from Government House and schools as translators. (Ovuoba, 2006: 1). Z The translations of the Bible into the languages of Izii, Ikwo and Ezaa have tremendous impact in the church's evangelization in the North Eastern Igboland. The translation project as product of mission's cooperation has gained international recognition, as Izii language and culture were included in academic programme, in the list of African languages taught in the University of Leiden, the Netherlands. The Netherlands State University was established in 1578 among the oldest University and, in near future the co~perati~onof .missions (Translation I ' project) would gain further recognition in other universities, indeed, in I our own State University (Ovuoba, 2006:2). 1 I The missions in the North Eastern Igboland have cooperated in the functionality of the Christian Association of Nigeria (CAN) Ebonyi State Chapter. The body has functioned as mouthpiece of all churches. And at I the close of the research there was summon for the institution of Christian council of Nigerian (CCN) Ebonyi state branch as umbrella of .) further defense of ht efaith and channel of communication with , I Government. I The co-existence of missions was further strengthened by the education scholarship scheme of NORCAP. NORCAP as Presbyterian project benefited members, of the Roman Catholic Church and Assemhlies of God mission. There were churches that existed in the zone , during the implementation of the said educational programme as an , outstanding contribution towards effective co-existence of missions that is yet to be equaled by any denomination not only in the North Eastern Igboland but also in Nigeria in general. 6.2 Social Impact: System of Governance: The traditional council of village elders was purely Republican form of Government. The Council was chaired by the eldest in the village based on birth and has been in rotation. The membership of the village I council was drawn from the elderst in family political units and kindred I elders. The impact of chtristianity has influence women being crowned , the chil!fs that informed the shared common ideologies have bedrock of moderr political thoughts. In some communities most of traditional chiefs have become Christians thereby, project Christian principles of public < ood above individual group into the body policitcs of the society. , The fen tale chiefs were not allowed to break cola-nut in the gathering of , ------others. In most officese, work began with-prayers toInculcate sound - - - - - i ertical 1 rrinciple into government functionaries (Ogah, 2006: Interview). The Christian Mission have done much to reshape our society (Igbele, , I 1999: Interview). a Before the implementation of ~hrisianmendade in the North v ! Eastern Igboland, the Republican form of government resounded all over the zone. The traditional political framework of thd people was based on descent from the founding fathers of the various entities of "Ezaa, Ikho, I Izii, Mgbo, Ishiielu, Unwana, Afikpo, Ohaozara and Edda". The individual sons of those fopnding ancestors founded autonomous communities that developed village along with kindred's and family units. The various clans created age grades that functioned as implementation organ of the traditional ~e~ublica;lform of governance i within the autonomous communities and village levels. The village Council of Elders was the Executive Arm of the traditional political unit in the North Eastern Igboland. , 1 The "Ozo" titleholders, in Ezaa and Ikwo clans along with Izii clan selected # - I Elders from autonomous communities in consultation with Elders of the , oldest unit of such clan-determined capital punishment. The traditional society further developed native police through the formation of "Mgburuma, Ezekputa, and Ogaluzo" that were deployed to arrest criminals and maintained peace within the culturalI society, The principles of participatory democracy projected aeulogy 'for 1 titled man ("Oguinya or Ima inya, Otsunji or Iche ji Oke; Okpuisi Ugwu ("Ogbuefe, Ogbuka nwanyi mobukwa Ogbakwuru nnaya le mbara ezi") 7 I 196 I i I 1 along with cult of strength. The cult of strength intoned men of velour as i defenders of territorial boundaries, wrestlers (~jaMbomn), respect b accorded to truth, wisdom (Akputa Nwunoke), Oratory, honesty, I cooperative farming ("Okoro-oha"), group dance iWedege, Nkwa Nwite, I ' Okpuru egede, Ayita mobu Ikpa"), masquerade ("Omebe, Ogbodo enyi I mobu mkpumu") and guild association such as black smiths and fortune' tellers (Nwankwo, 1999: Xterview). i The implementation of the Biblical mandgJe agreed with the political dynamics in the North Ealitern Igboland that sought the transformation of ! criminals into good citize is. The missionaries deployed the principles of I conversion, reprimand, r uspension and never capital punishment and turned criminals to good citizens (Nwegbe, 1999: interview).I The introductions 01' new social relation through implementation of L I Christian mandate by thr missionaries were r'esisted. The resilience of resistance to social chang3s was informed by those who held tenaciously v b the ideology that man is un avoidably a member of the social and cultural 'I world one was born, ther(:fore, organized and maintained the tenents of 1 old social orders accordir g to cultural demands. The people of North i Eastern Igboland consist of (Unwana, Afikpo, Edda, Ohaozara, Uburu, I I Okposi, Onicha, Osiri, and Isu): Ikwo Ezaa, Izii, Mgbo and neighouring i' ; communities. Through war, migration, trade and labour wage employment and might have been influenced by such infiltration of ideas A for which social change ou jht not to be static. + Public education on health ethics, prevention of diseases and interactions led to new social relationships. The members of "Ogo" Unwana, "Egbela" Edda cults; traditionally circumcised adults of Ezaa, Ikwo, Izii and Mgbo people went to mission hospitals and received medical attention as well as health instructions that developed new relationships. The leper colonies of Christian hissi'ons in the area-cured people with dreaded diseases (leprosy, small pox, whooping cough and tuberculosis) certified them healthy and through public education restored, those into the society thereby changed the orientation of the people towards association with leper patients. Children: The contracting of marriages in traditional society used to be affairs of the concerenced two families and trans-cult!~ralmarriages were few in number. The social implication of Christian marriage injected greater I participation by couple, immediate families, friends and fellow Christians. ' Trans-cultural marriages have become the order that brought I together diverse ideologies shared in the new relationship geared to foster socialization and societal development. Transcultural marriage brough social changes in the tenets of contracting marriages in relation to age and in the same vein the introduction of' new food items enabled visitors to be amenable to menue served at the said marriage feast. The brutal murder of twins at birth and total rejection of their mothers have given way as the society celebrates the birth of twins, most of them occupy enviable positions without societal prejudices. Women: Women were confined to the kitchen, denied equal rights and J privileges with their male counterparts in the past. The implementation V of Christian missionary agenda liberated them, they now enjoy education with equal right of employment and payment, with freedom of movement to secure gainful employment outside and have contributed in the I eshaping of the contemporary society. Although the female folk in some part of North Eastern Igboland are not allowed to join age grades, yet those crowned chiefs were equally not allowed to break kolanuts in the gatherings of other traditional rulers. Traditionalists attributed moral laxity among ;omen to Christian Church that freed them from cultural fences. Traditional and Western Education: I , Most missionaries were disillusioned at the prospects of conversion . I of adults in our society. The perception of such missionsaries were informed by the fact that teaching schools were benevolent work as such were no more the work of most missionaries abroad .than that of the missionaries at home. Such missionaries, were committed to the 4 conversion of men through the preaching of the Gospel independence on the power of the Holy Spirit; the Gospeld, therefore, be addressed to men, women, and not merely children. Bishop Crowther (1874: 1) projected the preference of commercial ------subjects being taught to children than reli(1ious education taught to them at home. Hugh Goldie (1.876:11) reportsd at the Conference of West , African Missionaries of the unflinching suppbrt that the African natives Chiefs have placed at the classical education of their children. a Missionaries confessed the need for continue education of youth as basis of independence of missions in any society Harden (18=8:1-2) said, I tell you again that I have no hope of the parents; my hope is in their children. I am fast comir~g to the * conviction that schools for the rising generation must be I the basis of all missions among barbarous and savage heathen. The Gospel should be prea'ched regularly and steadily, faithfully and prayerfully; but through the children, we get at the root of idolatry and leaven the whole lump (Harden, 1858:1 -2). The Missonaries saw the feature of the churches in the infant xhools. Unfortunately the pathfinders Missions in our society could not establish tertiary institution up to 1870 when their home Missions opposed the ideology and the Methodist opened Department of Theological Institute at Badagry in 1879 and the Presbyterians established Hope Waddel Institute in 1895 at Calabar (Ajayi, 1965: 147-148). The elders of Badagry opposed religious, instruction in schools and I advocated for industrial, technical and scientific education (Crowther, , 1969: C.M.S. C.A 3/04). The argument has been that the youth of the North Eastern Igboland had always been tutored at various stages of life by parents, immediate seniors, elders, and traditional experts. Ilogu (1974:75, 226 and 236) is of the view that the introduction of education , by missionaries was seductive means that had attractive reward to the educated. Parents refused thelr children from going tc) school and schools , organized campaign and arresl.ed children of school age to attend school up to 1970's. The missionary agents insisted that children who attended school ought to attend public worship on Sundays. The education of African children by missionary agents laid foundation of education that lacked skill acquisition, industrial and scientific knowledge. North Eastern Igboland had not experienced formal education before implementation of Christian mandate b: missionaries in the area. The introduction of Western Education brought tremendous changes that baffled the customs, culture and tradition of the zone. The practice of "Egbela" Edda, Egbcla, "Ogo" cult and imitation at Unwana, circumcision into manhood at Ikwo, Ezaa, Izii, and Mgbo engineered the confrontational attitudes presented to Western education and Christianity on inception. Those practices have been tutoring the youths on the rudiments of becoming full riembers of the society. Agha (1996:41) intoned that those who received the education of the Whiteman became torchbearers among thc natives and that through education Christianity asserted supremacy over tradition and culture. Furthermore, the struggle to adopt fornial education was initially on rejection of education of males, vvhizh later developed into' excommunication when missionaries included female folk in their educational agenda. An extract from the Acting Lieutenant Governor of % Southern Provinces inspection notes on 1I)g3ja on May 9, 1933 states interalia : I The position regarding the sepai-atz Native treasury approved for the Ezzas was exp!ained afresh but suggestion that it was high time tl?al-they supported a school and trained a boy to become a Native treasurer insteading of employing an Awka man was coldly received. One elder saying that an invitation by him sometime ago to the Roman Catholic mission to set up a school nearly h cost him his life, his people denouned him for thus attempted to encourage "idleness" and ruin agriculture. Even prisoners received too much education at Enugu and returned to be a terror to the countryside (Hunt, 1933:46). The report further alleged that Church of Scotland mission 1 established a school at Amasiri that reached standard two in 1933 and in 1931 had 50 pupils enrolment while 20 attended but in 1933 enrolment dropped to six pupils while attendance reduced to four pupils. The colonialists attributed the non-existent state of the school to strickt culture of Amasiri on initiation ceremonies before one could be regarded as citizen else one would loose civil rights and become as outcast from family and village as youths were not exempted from wrestling context (Hunt, 1933:4). Chapman (1930967) Assessment repots on Ikwo clan about t I education and mission noted that there was neither a school nor a church in the area. That the nearest school was at "Adadama" in Afikpo Division but there was no evidence that Ikwo people attended the school there. r The people had no desire either for missions or for schools, and, during the census of 1930, there was none literate and only one Christian was seen. They then attitude was not very hopeful and it could only be hoped that desire for education, which will come, shall grow slowly. The area in question at that time had a population of 41887. '.r'.'q ' t .. * . The early beneficiaries were in most cases people disowned by their parents. Others were deemed stubborn and allowed to follow the Whiteman and perish. Those who could not work hard enough in the farm were driven away to join the Whiteman in his stupid way of life by then. Nevertheless, the first son of the family was never allov\x?din most cases. The Presbyterian mission joined forces with colonialists, organized , school campaign, children of school age were captured, and their parents threatened to be charged to court if they failed to allow their children go to school. The school campaign had in built structure of compromise whereby parents were obliged to exchange their captured. child with I another and in most cases girls were affected. Rev. Njoku was under aged when he started going to school in exchange of his senior sister. The Church liberated female folk from the shackles of culture, tradition and they received education, gainful employment, equal opportunities with their male counterparts, occupy strategic positions in policy formulations and implementations of public and private affairs in our land and now, fully empowered. The missions in the North Eastern Igboland have educated and development human resburces, instance of ordained indigenes of individual missions who were beneficiaries of the educational scheme of such mission. The education in'stitutions established by missions in the North Eastern Igboland have made invaluable contributions for the future. The impressiveness of the introduction of education informed the change in rules of conduct by one who moves from village to town, back from town to village and would revive them when he returns to the situation. The adoption of new technology brings other cultural ideals (cultural changes) in terms of social relationships although it may not take all facets of traditional dimensions in culture outlook (Shorter, 1973:19-20). The formal education of the missionaries had the greatest impact through which missionaries broke int:, the traditional and cultural society of the North Eastern Igboland. It became source of immense orientation in the society as those who received the white mdn's education became their vanguard in the society. Education further increased the social groupings into professionals as teachers, architects, engineers, the medical doctors, barristers at law, business men and women, mechanics, tailors, cobblers, bicycle repairers, public-private and civil servants that determined the changes between one individual from another and development rates from one place and another. The outstanding educational scheme among the missions in the North Eastern Igboland was Norwegian Agricultural project educational scholarship scheme. The scheme was under the auspices of the f Presbyterian mission, which benefited not only the members of the mission but also members of the Roman Catholic Church and Assemblies of God Church up to university levels. C Health Care Scheme: According to Uka (1989:33), Missionaries were agents of several typologies of social, political and economic changes in our society. Ag'ha, (1999: 107-108) appraised missionaries as guardians of Africa youths on ,. benefits of Western life style that has temporal and spiritual concepts at foundational level and also, reiterated that mission stations were training I grounds of indigenous leadership which later turned to be centers of anti- European disaffection. Christian mission embarked on medical schemes and consequently established hospital and leper Colonies as well as farm settlements or failed Christian village. Nevertheless, products of schools took over the administration of the mission fields from the foreign missionaries that granted the independence of the mission stations. It may not follow that introduction of Western medicine was not resisted rather that resistance gave in quickly. The cultural society of the North astern Igboland (Unwana, Afikpo, I Edda, Ohaozara, Oshiri, Isu, Amasiri, Ikwo, Ezaa, Izii and Mgbo) peoples , isolated people attacked by leprosy, chicken box and small pox in the past. Yaws and guinea worm patients were rarely isolated. The society believed that victims of dreaded diseases violated the laws of the land, gods, and attracted the wraths of dead ancestors as such were left to die. At their death, such victims were thrown into evil forests and people were not allowed to mourn them but now the reverse is the case. The introduction of Christian mission's health care schemes into the zone met the services of native Doctors and Herbalists who took care of the health needs of the people before introduction of Western medicine into our society. The diseases scourged, maimed people with adverse effects of impoverishment of economics base of' the cultrtral society. The introduct on of medical services by missionaries reduced the death rate and infar) rnotality along with the establishment of health care centers. The Pre! byterian Mission Hospital Uburu: Tht genesis of the Presbyterian Health care services started in the area wit. I free medical treatment at mission stations. The mission establish( d Dispensary at Unwana in 1889, which was transferred to, Uburu in 1912. The formation of Uburu hospital was described as brave beginnin!, when "Ogbu Egwu Nwobasi" was the then Chief of Uburu (Obini, I''88:10). He narrated that John Hitch Cock; the pioneer doctor administ~-ed the first medical treatment, on Christmas Sunday 22"d day of Decem )er 1912 on the porch of his house at Uburu. , Acc~lrding to Obini, medical impact was overwhelming and compellinll on the peoples of Okposi, Isu, and Uburu, who willingly in 1914 und 2rtook the conveyance of 180 tones of prefabricated iron and woods fr )m the beach to Uburu hospital' site. He projected the appreciati )n of John HitchCock, who valued the efforts of the people as one walki lg eight times round the world (Obini, 1988:5). The hospital registered giant efforts when HitchCock treated one hundred (100) patients t n Christmas day in 1916 and in addition to the great fight staged ag.linst world influenza epidemic of 1917 to 1918, which informed the death of Hitchcock in active service on January 14, 1919 (Obini, 1988:8). Tle greatness-of mission i-tespibtwas pwperly positianedthrough the establLhment of leper camp in 1928 with seventy (70) patients, daily treatment that started in 1924 produced fruits of 22, 608 new patients and 60401 as out patients in :L928. Uburu hospital provided dispensary, clinical treatment to isolated leper settlements in villages within the zone. The health care of the mission was helpful during the war between Uburu and Onicha people. Hastings February 5th to €Ith1934 listed in his daily record of six* major operations, dispensary nlinistrations, and leper treatment coupled with ward round odd jobs as the busy state of the hospital in daily activities. The list further incliided postmortem of murdered man from Isu, treatment of palm tree accident that developed into tetanus, tracheotomy on Uburu child. In the same vein, daily routine further showed the case of laryngeal obstruction at 10.00 p.m. treatment of motherless baby with server bout of green diarrhea while patients were c,till laying both floors in Wards with beds full (Logan, 1941: Monday 6th ktober). The New Ward and operation theatre was built in 1931 with , physical plant. The hospital developed outstations at Afikpo, Edda, Ohaozara, and Agbo Ekumono districts by 1988 it had grown into thirty- I line outstation clinics with Southern Ogoja Leprosy Services (SOLS). Others included settlement and sick Bay at Apiapum as well as newest : ettlement Yakurr. I Bevelopment of Modern Presbyterian Hospital Uburu 1952-1988: ------The independence of the Presbyterian hospital Uburu was attained i 1 1952 when the first Nigeria medical Doctor Sir Francis Akanu Ibiam the mission's hospital cha\lged its nomenclature to be known as B Presbyterian joint Hospital Uburu (Synod, 1967: Moderator's Report). The health care of the people became the felt need especially during the Nigerian disturbances in which expatriates were ordered to leave Biafra. We salute the brevity of the medical team K. Reijners, Miss Anna Yaylor (Matron), Sister Baidein and William Clunes who resovled to stay back and helped in critical period of national life while others left. The hospital * 9 did not only treat war victims but became one of the centers for World Council of Churches and Caritas relief materials with refugees camps ~t Oshiri, Okposi, Isu and Onicha under her supervision. As the disturbances lasted, Nigerian troops took over Abakal lti while Afikpo was captured in September 1968, and terror gripplld ~h'aozaraas the next axis for which missionaries in Uburu hospital lcst courage and fled 3n September 19, 1968 to Queen Elizabeth Hospital Umuahia: The mar~agementof the hospital was then left in the hands of E.O. Egwu, local auxiliary nu'rse and laborers. a The hospital was resuscitated through strategic planning evolved hy Ezeogo Elder Dr. Akanu Ibiam on his return from overseas immediatt ly 'after the war. He brought1the remnants of religious grwp in Nigelia together that included CCN, Caritas International and the Dutch Reformed Church and then appealed to Canada, Germany and Scandinavian ------Churches oversea:; -for uppwof -drugs and; hospitai equ4grne~LThe hospitals, health Centers, and dispensaries in the then East Central State, &V/ Furthermore, Uburu hospital received donations of Ambulance from the I East Central S :ate and Rudolf electric engine from the Christian Council of * Nigeria. The voluntary services of Akanu Ibiam resuscitated the Presbyterian 3 lint Hospital (Obini, 1988:43). Before t ie out break of epidemic in 1980 in'which Uburu hospital featured pron linently the Presbyterian mission under the expertise ot; lbiam (Ezeogo) formulated the Presbyterian Church of Nigeria ' Developmental Health policy that covved 1977 to 1980 (PCN, 1975: Synod Minutes). The full autonomy cf the Presbyterian joint Hospital I Uburu was realized when K.O. Kalu became the indigenous secretary of the hospital in 1975. I I The National postgraduate Medical College of Nigeria in 1983 t through faculty of General medical ~racticeapproved the training of Registers and subsequently accredited the training of Senior Residents I& I I1 to Uburu hospital. The Presbyteriarl joint Hospital Uburu has been member of the Christian Health Association of Nigeria (CHAN), Christjan I Central pharrnacy (CCP) and member of Ikprosy Advisory committee (LACC) in Eastern zone of our society (Obini, 1988: 58-59). Present Plan1 of Uburu Hospital 1988-2006: The Hospital in 1988 celebrated seventi-five (75) years of health services to North Eastern Igboland and projected five points action plans namely: 1 - Rat-pFirrta~y-helatkcenters-be builtlaco~?r scattered - -settlements ------to extend medical services to the people. 2. Modern Mortuary: That installation of modern mortuary with modern facilities would avert long distance travels to Owerri and Enugu. 3. Eye Clinic: That modern Eye clinic shall be built and equipped to t justify people increased demand. 4. Blood bank: That erection of blood bank and provision of extra (Giant) generator shall be central focus for the future. I 5. School of Nursing: That Nursing Institute shall be established and equipped (Obini, 1988: 60). The evaluation of the set goals for the future after eighteen years of the celebration has been assessed from ther Idst pbint, the institution of ! school of Nursing. The Presbyterian Joint Hospital Uburu in 2003 applied to Ebonyi State University for the affiliation of her Health Institute with the University, which the University Senate accepted (EBSU/Senate, 2003:12). Consequently, Senate set up Committee on Affiliation of Presbyterian Health Institute Uburu to Ebonyi State University with membership of the under listed: Prof. A.O. Afoke Deputy Provost Chairman Prof. Anezi Okoro Provost Member ' Prof. Egwu U. Egwu Dean FMSS now (DVC) member Prof. C. 0. Diribe, Director Constgncy member Prof. A. 0. C. Akpa Dean FBMS member Nnachi Deputy Registrar Secretary & member The committee investigated into the facilities available at institution and Teaching hospital, physical structures, programmes and curricula of the institution, staff disposition and sources of fund and forwarded report to Senate. I Committee Report on the Affiliation of Uburu Hospital to Ebonyi State University: I (A) Fadlities a~nd physical structures: At the Nursing Sciences Demonstration Rooms, the committee noted that most of the lquipment needed to run Nursing science programme were available suc.1 as Adult and Baby dummy, stethoscope and comfortable chairs. The Rector was advised to purchase more in consideration of students of related departments. Those offices of Head of Department were suitt~blewhile classrooms were to be enlarged. (ii) That library should be expanded to accommodate student's population of one hundred and fifty (150) at a time. I I (iii) However, Chemistry/ Biology and physics laboratories were impressive but there were rooms for improvement. (iv) That Physiology laboratory was impressive while Anatomy, Museum, Rector's and Registrar's offices 'with its component units, Committee expressed satisfaction with what it saw and , commended the efforts so far in bring the place to the I present standard (Afoke, Egwu, Okoro, Akpa, Diribe, Ogbu & Nnachi, 2006:5). B. The Hospital: The Committee noted the bed capacity of two hundred and 7 fortv two (2421 and that student use the hos~italfor the clinical ~ractical i. Eye Clirlic/Ward with thirty-bed capacity ii. Dental Clinic and Ward I iii. Internal Clinic and Ward iv. Obstetl ics and Gynecology Clinic and Ward v. Surgert/ Ward and threatre , vi. Pediatr cs department and Ward vii. Radiology department. The Committee observed that Sir James Robertson, the then Governor Getieral of Nigeria commissioned one of the oldest Radiological Department in the Federation in 1959 at Uburu. The functionality's of those machir es installed then captured the interest of the committee. C. Sourcts of funds: + The report intoned that the Presbyterian Church of Nigeria provided funds coupled with internally generated funds from tuition fees as well as other charge,;. D. Staff disposition: The lists cf academic staff and non-acadeinic, names, ranks, academic , I qualifications with institutions attended as well, with dates were presented. I -4 E. Student population: That population of the institution in Departments and levels provided total population of 752 students. Department Total Nursing ,, science Medical lab. Science Medical microbiology Total Chart on Staff and Student Ratio: Department Staff Student Staff & student Ratio population I Nursing 39 203 1:4 I science - Medical lab. 29 33 114 . Science - Medical 24 21 Approx. L:l microbiology - The Committee stated that National I niversity Commission (NUC) standard for science of staff student ratio h s been 1:lO. Therefore, the institute met the standard required by NUC. Observation by Committee on Affiliation The Committee was generally impress d by the developmental rate of the institute and noted the need for conti, ~i?g development. Faculties: That provision of facilities was enou: I and that more equipment need be installed to enhance teaching and earning as well as practical work. Physical Structures: The Committee appraised the provision of enough small structures and that the institution would embark on complex structures of contemporary society. The Committee applauded the prgrammes and Curricula of the institute patterned after Ebonyi State University that satisfied National University Commission basic requirements and referred it to Ebonyi State University Curriculum Committee ascent. Staff Disposition: , The Committee is of the view that additional senior academic' staff should be engaged to fit into NUC's standard and juriior academic were requested to upgrade their qualifications as matter of immediacy, Faculty: * The' Committee restructured the institute's classifications , of faculties that were unwieldy into two faculties of Nursing Science and Health Technology with Department of General Nursing, Pediatric Nursing, Surgical Nursing, Obstetric Nursing, and Psychiatric Nursing while faulty of Health Technology consists of Medical laboratory Sciences, Medical Microbiology and Medical Biochemistry. Recommendations of Committee on Affiliation: The Committee recommended without prejudice to the decision of Ebonvi State University Senate: (a). That Presbyterian Health Institute should send their staff of exam to understudy the Ebonyi State University Exams and Record Unit on the handling of records, and computation of exam results. (b) That Presbyterian Health Institute met requirements for Affiliation of her prgrammes with Ebonyi State University and urged the Senate to approve the application of Presbyterian Health institute for the'purpose of the said Affiliation with Ebonyi State University, Abakaliki (Afoke et all 2006:8). Decision of Senate: The Chairman of Ebonyi State University Curriculum Committee S.O. Oko endorsed the report on December 13, 2006 and directed v Registrar to present to Senate, while Registrar redirected principal Assistant Registrar Exams to process to Senate on same date. Furthermore, PAR mandated Admin Officer for Senate who completed the due process to Senate on December 15, 2006. The Chairman of Senate and Vice-chancellor F. bgah (OON) led the Senate to decision that approved the Affiliation of the Presbyterian Health Institute in her Regular meeting held at Ebonyi State University Senate Chambers on December 18, 2006. Review of Affiliation on Presbyterian Health Institute Uburu to Ebonyi State University Abakaliki: , The Committee on Affiliation of Prebyterian Health Institute, Uburu LL . by the management of Ebonyi State University. Membership was listed I) as follows: Dr. F. C. Eze, Dean FMB Chairman Prof. A.D. Afoke, Dean FHST Member Prof. S.O. Iloeje, Dean FCM Member Dr. S.O. Elom, Dean Student Affairs Member Mr. C.A. Ezeh, Registrar Secretary The most current law of National Universities Commission (NUC) that was not well disposed to support affiliation arrangements informed the reconstitution of the committee. In the alternative, the Committee * felt that the affiliation could be hinged on the clause in item (r) of section 5 (i) of the Ebonyi State University law. Which States, "Do all such acts or things, whether or not incidental to the foregoing powers, as may advance the objects of the University" and that the said law (in section 5 (i) (a).) empowered the University Seneatc to establish institutes and Centers. The Committee delved into consultations and deliberations on the issue of Affiliation with the management of Presbyterian Hospital Institute Uburu along with the Presbyterian Church of Nigeria severally on Tuesday April 10, Wednesday May 2, and Wednesday June 13, 2007 with positive outcome. Recommendation of the Committee on Affiliation: a. The committee recommends that the institute be known and ------ addressed as "~bonyiStateUniversify inititufe-of Health, - Uburu" or "Ebonyi State University Institute bf health I (Presbyterian Joint Hospital Annex) Uburu" which the management of the institute preferred the latter. The Committee recommended two disciplines of Nursing Sciences and Medical laboratory Sciences for a start. That the Institute shall Award the degree of B.SC Nursing and B.SC . (i Medical Laboratory. The Institute shall admit students through JAMB and pre-degree candidates who must have written JAMB. The academic staff of the University shall consist of University recognized staff (Lecturer 1 and above), University recognized staff (Assistant Lecturers and Lecturer 11) and the Institute domestic staff (Graduate Assistants and academically related staff). That the Institute shall provide adequate&acilities for the program. The chief Executive of the institute shall be of the rank of an Associate Professor or a Professor and addressed as Director. , The Chief Administrative officer shall 'be of ttie rank of a Deputy Registrar and where the institute cannot obtain the above personnel the University would hold itself in readiness to assist. The Committee further recommended that Ebonyi State University shall carry out regular inspection of the Institute and should have unrestricted------access to the Institute and its facilities. ------That the Institute shall have a Governing Board and the Chairman The Dean of FHST and the Dean of sthdent Affairs shall represent . the Ebonyi State University at the ~oard. , The Institute shall have academic Board .known as "Board of . Studies" with the Director of the Institute as its Chairamn. The Heads of Nursing and Medical Laboratory Sciences of EBSU shall be members of the Board of Studies. The University staff assisting the Institute shall be on Adjunct appointment and the conditions of , University irrespect of this category of staff shall apply. That the I regular reports of the Institute shall be submitted to the University through the Faculty Board of FHST, which-. the Chairman is a member. The Committee recommended that the Effective date of the Relationship have retrospective effects from, the year of first admission into the Institute in order to uver the students who were currently on ground. That the institute shall pay to the Univeristy op yearly basis, the 15% of fees collectable in appreciation for the special relationship I (Ezeh, Eze, Afoke, Iloeje and Elom, 2007: 1-7). Senate Decision on Affiliation of Presbyterian Health Institute Uburu: The Vice-chancellor held the emergency meeting of Ebonyi State ------ University Senate on 20th day of %pEmber700i andtheRepoA MTnted - to Acting Registrar on September 13, 2007. The Chairman of senate F., Orienta Matron were delegates from the Presbyterian Health Institute Uburu and called on the Senate to decide the matter of establishing Health institute an Annex to Presbyerian Joint Hospital Uburu. The Senate approved the Committee's recommendations and accepted that the name be known as "Ebonyi State University Institute of Health (Presbyterian Joint Hospital Annex) Uburu". Other Health Care Services of the Presbyterian Mission: v The Presbyterian Mission further established Rural ~mprovement Mission (RIM) at Ndegu Echara Ikwo coupled with health Services scheme of Norwegian Church Agricultural IVoject (NORCAP). Subsequently the mission opened Prebyterian Joint Hospital Ekoli Edda. Presbyterian Joint Hospital Ekoli Edda: The Presbyterian Mission in conjunction with the government of Ebonyi State established Presbyteriai~Joint hospital Ekoli Edda in 1999. The joint action has also been included in state list that has helped the public oriented philosophy of thc Presbyterian Church of Nigeria to be relevant in contemporary society (At Aa, 2006: Interview). The Roman Catholic Mision Health Care Scheme: The establishment of leper colony was central in the Roman Catholic mission health care scheme in North Eastern Igbolnd. Health clinics (Wards) or hospitals came Ijter and in some cases annexed to leper establishments. % colony at Itu. That Bishop Thomas ~c~ettrickwas both .first, Bishop of Ogoja and Abakaliki Dioceses. Incidentally, he was a regular visitor to the Itu leper Colony from 1934 to 1940s. He saw the Colony as comprehensive independent city with industries, market, oil press, and football as well, tennis fields, outdoor cinema, indeed, veritable medical for tress of charity that was self-supporting. He was fascinated with the inscription on the gate of the Colony tagged "In His Name" and those patients certified free from symptoms were returned home as far as Onitsha market where other inmates were brought into the Colony. He was inspired and determined to establish leper colony for the Roman Catholic mission any time opportunity presented itself (McGettrick, 1988: 192- 196). The Pastoral visits of Bishop McGettrick helped him to identify local squads of lepers separated from their villages. Such settlements were identified at "Mgbo", "Yala" and "Nkpa Afia". Igbo people called leprosy "Aru Ocha", Ikwo people knew it as "ehu la bu" mobu "ehu Ocha" while Ezaa people referred to it as "njokiri ehu", Unwana called it (Uhu Ocha or Ekpenta), Izii people know it as "ehu njo" and Edda people referred to it as "Ekpenta" while (Okporie & Ogbaekurigwe, 2006: Interview). The attack was everywhere and its cure was the need of the era. The pioneer medical missionary Dr. Barness arrived Ogoja in 1945 and was commissioned by Bishop McGettrick to tour leper Colonies at Itu,, I \711=l/r\li~nrl ha~n nthnrc in hlnrthnrn hlin~rizi The Roman Catholic Mission adopted simple scale approach to leprosy . I Relief scheme that had advantages of adopting scattered lepper squlads as units, establishment of several leper skttlements in place of large Colony. The simple scale further removed the problems of distance between Colony and environment of patients, cost implications of feeding large crowd and provision of accommodation. The Roman Catholic Mission established "Obudu" leper Colony at Ogoja and Mile 4 leper Colony at Abakaliki. The effective take off the Roman Catholic leper Colony was when Mother .Mary Martins (MMM) granted the arrival of three sisters - Delourdes Gogan (Nurse), Teresa Connolly (secretary) and Philomena Doyle an occupational therapist on April 12, 1946 at Ogoja (McGettrick, 1988:203). They concentrated their efforts at Ogoja leper Colony. It was the second bath of the M.M.M Sisters that arrived in 1947 along with Sister Dr. Mairead Chambers that marked the official opening of the Roman Catholic leper Colony at Abakaliki.. Bishop Thomas McGettrick (late) informed that Sister Dr. Chambers has to work for two I years at Ogoja before her assumption of lduty at Mile 4 leper Colony Abakaliki. Structures in Mile 4 Leper Colony, Abakaliki: The Colony was built with accommodation capacity of one hundred - - - - burnt-out patients along with Seper- hospital anLoccupational _therapy building. The sisters' residence was set; the Roman Catholic Church was The research revealed further development in the infrastructure, I that Dispensary, leper out patient clinics has been built. That World Health Organization provided grant with which labortatory was erected while doctor's consulting offices were administrative bloc was directly positioned at the main entrance into the estate. The location of burnt out patients was far removed but the leper Colony market fall within the reach of people and business was going on. ' The leper Colony attracted Maternity hospital at Mile Four Abakaliki that has an upstairs built along with sister's convent and two new blocs completed while directly opposite a set of five buildings completed and in use. There was an ongoing constfuction. The presence of missionary doctors at Mile Four Maternity Hospital has endeared the services of the hospital to contemporary society. Development of Other Missions Health Care Schemes into 1 -6 Hospitals: The Christian Mission's health care schemes brought holistic health care to the people of North Eastern rgboland. The Roman Catholic Mission established Mater Misericordiae I-lospital at Afikpo on October 15, 1946. St. Vincent's hospital Ndubia was opened in 1963 while we had earlier referred to the establishment of Nile 4 Maternity Hospital Abakaliki as attachment to leper Colony (Okoro, 2006:9). ------ The prefect, ~on+or Thomas Mcgettrick-initiated-, iheestablishment D€ - the Roman Catholic Church at Afikpo in 1939. Reverend Fr. Martin the establishment of the Church with health care institute that captured I the interest of the people (Okoro, 1996:l-2). The site was cleared in 1945. Three buildings were erected namely St. Martin's Ward, O.P.D. and Sisters Brigid Kavanagh that served forty years, Sister Michael Farrell and sister Regina Tievnan of blessed memory gave sound start to the institution. The Roman Catholic Church deployed the services of Dr. Sean Flanney from Anua hospital Uyo to Afikpo. Development of Infrastructure at Mater Hospital Afikpo: The hospital had problems associated with setting up new system such as lack of nurses, water supply, coupled with insufficient fund and as there was no source of generating power. Yet in 1947, St Thomas Ward was erected named after Bishop Thomas McGettrick (late) in 1948, the new outpatient department was constructed and Dr. Flanney registered his first operation (committee, 1996:77). Subsequently, Bishop McGettrick invites Godfrey Hinds who joined the medical crew in 1949. Bishop ~c~ettricksaid to Hinds: Young man, would you come and run a hospital for me in Nigeria? He came in 1949, completed 20 years of selfless service in the hospital here, building it up from simple dispensary into one of best hospitals in astern Nigeria (McGettrick, 1996:3). That St. Joseph's Ward was built in 1951 and in 1952; the hospital was recognized, accredited for General Nursing by Nursing and Midwifery Council of Nigeria. Consequently, in 1953, automatic Iydrams water pump was installed -...... , -I . -. ...I , I.,J -_ Ward was built in 1959 while General Nursing training was further , f upgraded to Award Grade one and two Midwives Certificates in 1959 and 8 1955 respectively. At that juncture, Dr. Deirdre Tworney joined the team of missionary doctors. Development of Modern Mater Misericordiae Hospital Afikpo 1960- 1980: The first upstairs was erected from 1960-1961 that served as Nurses I hostel with facilities (dormitory, Kitchen and iefecto;y) provided. It was in 1962 that electric generator was installed along with maternity bloc that housed labour Ward, theatre and admission rooms were erected. The efforts of Rev. Fr. C.J. Donlon and Fr, Ned Grace in electrical installation ga9e joy of fulfillment to Hinds, the supritendent. The current Mater theatre with offices, laundry, packing room, sterilizing room and two operating theatres was built in 1964. The upstairs of the theatre became midwives classrooms and administration offices (Okoro, 1996:4-7) t During the Nigeria-Biafra war, the Mater .hospital changed nomenclature as military nicknamed Urosurgeon became the head of the medical crew while Hinds and Twomey became assistants. There were rearrangements in the hospital setting that accommodated the military interest more than civilians did. The overflow of military patients into Mater hospital endangered its position even though roofs were painted I _with RdCrozses. Theinstitution- - was---- attacked on April 19, 1968 at early ------hours of the day. Further, that Rose Ohadomere, student nurse was the . serving officer that in the bombing, Air raid and shelling. * The missionary clergymen Rory 0' Brien, Mathew Isu and Bishop Okoro took cover in the mission house. The medical missionaries under cover crawled to treat patients who could not escape. It was glorious that Bishop Okoro was not killed; the day Federal troop took over the hospital. It was on Sunday April 21, 1968, that the Federal force surrendered the medical missionaries and clergymen at early hours of that day. They were led out through Ozziza beach to Ugep. fit Ugep, God's grace was on his people and the Army granted them freedom to join other missionaries at Holy Cross Roman Catholic mission Ugep. The joy of reunion with colleagues was inexplicable. While at Ugep, they remained under house , arrest although with little freedom of movement for essential duties. Father Of Brien and Fr. Grace made several fruitless efforts but later succeeded in crossing to the hospital at Afikpo; secured vital equipment without which the hospital could not had functioned effectively on their return. The first set of medical missionaries returnees were Sister Dr. Deidre Twomey, Sister Paula Smith and compiles Dolan (Of Brien, 1996: He continued with the facts that the hospital staff faced problems of how life can slowly be returned to people faced with starvation and disease ridden (Kwashiorkor). The distribution of relief materials became an inclusive aspect of the work of the staff. The Federal military force granted the hospital staff the permissiqn to extend their medical treatment to Ogoja axis in addition to Afikpo zone. The increased. sphere staggered the staff strength encumbered by. emotional imbalance and * physical exhaustion of almost everybody. The hospital under took outstation clinics administered on land Rover with lorry load of relief materials. At the end of treatment and distributions, vehicles were filled with patients with serious! cases taken to the hospital for admission. By 1968, the international Red Cross and Nigerian Red Cross became suppliers of drugs that terminated in June 1970. The Roman Catholic secretariat ceased to be suppliers of drugs t3 the institution. The donations of drugs from overseas were serious waiver of worries of costs implications and invaluable contributions to hummity. Our society is indebted to the missionaries as clergymen and medical staff along with sisters of Mary that took their lives in their hands was very helpful, courageousiy served their members at the greatekt time of need. Repositioning of mater hospital for contemporary society: 1980- 2006: The effects of the civil war had to be cushioned yet a lot were accomplished from 1971 to 1979. Within the frame of rearrangement, the I hospital was acknowledged to train medical laboratory Assistants by Nigeria Registered Nurses (NRN) in 1972. Royal College of obstetrics and Gynecology did the posting of obstetric medical student in consultation with partial accreditation. It was in 1977, that the upstairs for student hostel was completed while the recognition of internship in obstetrics and gynecology was in 1976. The repositioning of the hospital assumed full force when indigenous Bishop of the Roman Catholic Church in North Eastern Igboland assumed the proprietorship of Mater hospital. The restructuring underwent three stages to create stability in transfer of governance, It was in 1985 that the management of nursing section was relieved from missionary sisters of Mary to Philomena 0. Inya as indigenous matron. The proprietor in 1988 appointed Michael Anozie Medical Superintendent I who took over from Twomey and Alphonusu Iwueke became the first African administrator of the hospital in 1990 (Osunwoke, 2005: Interview). The administrative machinery provided accommodations for medical doctors, senior staff along with the completion private ward named after the head of that administration as "St Alphonus". The leadership of the hospital later changed to include Dr ~nnocent I Ekumauche Okoh as administrator, Theresa Akpelu became Matron while M. I. Anozic was appointed Medical Director or Superintendent. Nevertheless, the medical superintendent was replaced with Christopher Ukanwoko in 1993. The second phase of administrative organ of the hospital built the Uitra -modern pediatric Ward that the Ordinary commissioned in 1996. Nigeria Medical Council approved the hospital to train house officers in 1994. National postgraduate Medical College accredited the hospital to practice General medical practice part one and two in 1993. The same year of commissioning pediatric Ward by Bishop Okoro was the accreditation of obstetric and Gynecology by West African College of Surgeons while 4 mortuary and embalming services were initiated. The structural changes brought along with departmentalization of the administrative units of the hospital. The office of the hospital Administrator became separate. The department of finance and supply were created which informed the introduction of budgetory system. Others include pharmacy store, Dispensary unit, and Laboratory Department as well as Works department. The challenge of funding became obvious as government grants stopped in 1990 along with oversea grants' and "grant Aided Mater hospital had to bear the financial implications of its operations. It resorted to increased bills although tailored to the interest of its clients and the proprietor never watched his cherished endeavour come to halt. I At the time of appeal to philanthropists, village Union, sons and daughters delivered at Mater hospital for the past fifty years exemplified in the Administrator of the hospital I.E. Okoh who addressed the audience to assist the project (Okoro, 1996:65). The ship of the health institution t of the Church has remained sailing. Today the Bishop Okoro, Ordinary, and proprietor of Mater has reconstituted the Board of Governors of Roman Catholic hospital that consists of Monsignor A.O. Iwueke (former Administrator to Mater hospital Abakaliki Deanery). Fr. A. Ifeagwu became Administrator of St. Fr. M. Ogudu and Fr. B. Okoye were for ~fikpobeanery. Msgnr A.'O. Iwueke in 2006 headed the Diocesan monitoring team (Okoro, 2006: 18). The Roman Catholic and Presbyterian Agreement 1946: The Bishop McGettrick (late) intoned that Hastings Presbyterian Medical Missionary at Uburu hospital requested for permission to execute leper treatment within Abakaliki exists. The asking informed the meeting converned by Captain Peter Riley, the then Reside~ceof Ogoja province. Those District officers with the then Ogoja province and the two missions were represented. Bishop McGettrick, Barnes, and Hastings represented , , Roman Catholic and Presbyterian missions respectively (McGettrick, 1988:207). That Abakaliki was the venue of the meeting while Northern Districts consisted of Abakaliki, Ogoja and Obudu along with Southern Districts that includes Afikpo, Obubra, and Ikom. Those officers were present and the Colonial instruments informed that leper medical work r -4 should be carried out within the Southern and Northern Districks guided I I by boundaries. The decision then assigned'the Northern and Southern districts to Roman Catholic and Presbyterian ~ission'respectively. The Roman Catholic epitomized by the Bishop exclaimed that the decision settled the matter in peace. The fact of gentleman agreement occurred twice in the mission field of the North Eastern Igboland. That Hastings was the only Presbyterian r_epresentatwc in the agreement- -died - - in - 1952,- - - The same 1952, Barnes ------the second Roman Catholic Mission represeqtative left the mission field. Coincidentally the Roman Catholic Mission took advantage of the va :uu'm "Opened a larger treatment centre at Ikom and another at Nkara~i", in the same 1952. The picture left doubt in the minds of many encuml~ered by possible ignorance of the successor of later Hastings and pro~able invitation to the Roman Catholic Mission. Whatever may be the cas2 the agreement was a failure (McGettrick, 1988:207 Cf 209). 6.3 Cultural Impact: The Peoples Responses: The incursion of Christian Missions into North Eastern Igboland marked the beginning of plurality of religious beliefs and change in ./alue 1 system. Converts were immediately introduced to monogamy that of 'ered them the choice of one wife. The system of polygamy has been conventional in the society. Christianity from' its inception in the llorth Eastern Igboland entered into conflict with the established mar-iage institution in the society. The institution presented resilience of culture that cut across Igboland to Christianity. At Onitsha, it was not only that 1 Christian converts later went back to culture as polygamist; ri~ther missionaries were divided on the issue. The response of Chri;tina converts to the institution forced J.C Taylor to exclaim, "What a Fall"! Samuel Crowther opposed Solomon S. Perry as advocate of polygamists in his report titled, "the life of polygamy in West Africa", on grourld of compromise and intoned that introduction of Christianity in Africa was newan& sftorn be given the twdethewpe&e& imp& -(I q~& .- 1974: 72-75). Archdeacon Dobinson summarized the conflict whe i he wrote, "One never realized till one got out here how serious and difficult's question it (polygamy) really is" (Dobinson, 1899:63). b The conflict increased when the church' began to preach against early marriage as child abuse and that would be spouse should make the choice of marriage partner. It was a dislocation of traditional tenets. Many parents forced their children out of the Church for tradition and custom had placed the responsibility on parents to select wives for their sons and give their daughters to be married by men of their choice. Cultural Responses to Christian Missions: The society branded Christian converts lawless group whose belief and practices threatened the position of ancestors, second burial rites, believe in evil spirit, and acquisition of traditional titles (Ogbuinya, Ozo yele Otsunji) as well as the use of social control measure of Oath taking and swearing in sacred shrines and grooves. In sharp contrast, the society donated evil forests to missionaries so that evil forces would fight against Christian missions in the land, and denial of inheritance rights of Christian converts. Consequently, some sacr'ed places were destroyed < A while the churches preached against and rejected second burials as well as social control measures. At Ozola Anglican Church drafted Government in, to arbitrate on the measure to be adopted in order to determine offender, and the English socio-cultural and political control measure was adopted. Christians gained freedom to testify with the Bible in matters of court proceedings (Dennis, 1914: 9). Catholic members in Ezaa, home and abroad held similar Conference in 1985. At Mgbo cultural circumcision, system of inheritance rights and acquisition of wealth confronted the implementation of Christian mandate in the society. The situations conflicting with Christian Missions pointed to the assertion of Babalola (1976: 123) that Igboland has been a place where traditional religion determined the behavioural pattern of individuals ran contrary to Missionaries view that if a convert accepted Christianity he had accepted individualism implicit in its doctrine which conflicts radically with the co-operate concept of African life. The Conference held at Ikwo dealt with the problems of Circumcision, initiation into manhood (Ezzikwo Minutes, 1970 Item 376). The Conference rejected female circumcision^ and that ceremonies be 1 modified to suit Christian principles. The Presbyterian Church frowned at "initiation" because of what is involved. Matters were tackled as rr~olestations, denial of all rights and confiscation of Church members' property became the order of the day. he Ezeogo of Unwana and "Otsunji" of Uburu Akanu Ibiam led the delegation of. the Presbyterian Church of Nigeria to the Clan and Ezzikwo Divisional police station on the Uthand 24th days of February 1973 respectively and peace was restored. , i Yet the degree of insistence informed the victimization report of 3rd day of July 1994, which called on the police and the State Security Services: To arrest people responsible for unwholesome action Protect Church members from further victimization, intimidation and threat to their lives and property, prevent civil unrest, which this action is likely to cause between Ekpelu community and Ikwo Christians (Okoro, Ayama, Mazi, Oguinyi, Anaga, Egbudu and Oke, 1.994:S -2). At Ezaa axis, the Roman Catholic Church fought gallantly against ritual circumcision through Conference, circular letter of McNamara (1985:l-2) that was floated on the Church and Native law and custom on circumcision in Ezaa. The long drawn battle drafted in John Odey who pastored the Roman Catholic Church in Ezaa to undertake research into circumcision in Ezaaland. He documented his findings in the work entitled "Ritual Circumcision in Ezza and the Christian Faith" and he stressed that "Ukoro" is the core of Ezaa ritual circumcision (Odey, 1986:120), The cultural outburst confronted the missions in Izii axis as Christian C converts were required by the cultural society to contribute towards sacrifices and participate in the festival of "Otutara" that is an annual 6 event held in September. The festival of 'Otutara" connotes that all family members were expected to sacrifice at their ancestral homes and on the ancestral graves. The oldest in the family performed the rituals and with the perception that failure to observe the feast would arouse the anger of the dead ancestors to high degree of massive deaths in the cultural society. The Nigeria Reformed Church members resolved neither to worship idols nor to contribute towards sacrifice of any type even though the mission had been charged as agent of disunity in the society. The cultural society accused individual members, maltreated them, some were under house arrest to avoid public assult and others forbidden to go to Church. The Clas: s of the Nigeria Reformed Church met at "Oswanka" and the Mission ir troduced prayer meeting in place o'f '~tutara" festival (Classis, Nth~eeting; 1992). The General Church meeting held on August 8, 1987 , agreed th 3t meals should be served to members dfter the prayer within New foun .I stations and in older Congregations Church, meetings were held throughout the festival period to avert confront.ation. The problem of burial divided the Nigeria Reformed Church (NRC) as deceased members were accused as secret "juju" worshipers while I alive. The mission wondered whether the deceased was faithful member I or occasional visitor. The Church reiterated whether the relatives of the deceased aere Christians whose account ought to be trusted a"d that in I any case c:hurch discipline is for the living while burial was contigent not automatic entry into Heaven. Yet the NRC Classis conjectured that such burial cou d lead the Church to syncretism while absolute refusal would serve as stern warning to the living and submitted that in-depth I. I interpretations projected that more than single regulation ought to be I made (Cla:;sis, Minutes of 1986 - 1993). I Conflict between Church and 'Ogo" Culture: I The Christian missions at Unwana, Afikpo, Edda and Ohazara were terrorized by the occult practices of Egbela Umuruma, Egbela Ndi Ishina, Egbela Edda and Ogo cult confraternity. The "Ogo" culture banished Christians and denied them of their rights of inheritance. The practice fuiTher liir CTered freedm-ofmovement,r>eopte we= secltled from Mng - - - seen let alone freedom of speech and compelled Christians to undergo Ogo occultic initiation as Christian were forced to s(ear an oath acco~ding It to Ogo o-cultic rites at the cost of their highly priced lives. The entire I) I terrain wps charged with the poisonous venom oi 090 occult; as their 1 ! performa~lcescould be sudden, simultaneous such that Christians Nere ' ,4 rounded clp and had nowhere of escape. I The Ogo occult was lawless group that defied the orders ol the court for three consecutive times. The Mission report from Edda on 15'~ day of N ~vember1970 asserted that ordained minister of God and his I I family was hunted for. In addition, that riot broke out; the personal effects 01 the said minister worth over three hundred and sixty pounds 1 were des:royed. That Christians were subjected to~successiveattack as t Amoso g -oup of Edda took to disrupt Church meeting, preventec the mission f .om conducting Church services, forced members of the Ct urch i out of th 3 Church service on Sunday, and locked up the Church house. Abakaliki Presbytery of the Presbyterian Church in her meeting held on t 22nd day of November 1970 (Abakaliki Presbytery Minutes, 1971: Edda r Report) . 1 i Thc Church went under the excruciatipg pains of total elimination from 19 $6 to 1989 in which Churches were burnt and members ! Kidnapped. Christians were forced to undergo the ordeals of Ogo cccult but for the interventions of (now late) Elder Ezeogo of Unwana and I Otsunji olie Francis Akanu Ibiam and the th in ~overnmentof Imo C tate. Consequ~mtly, Abia State Government set up Joint Committee of I Governmmt, Christian Council of Nigeria, Ogo Traditionalists and 1 I ! I Traditional Rulers as Ex-offices each represented by five members respectively. The committee submitted their tkport ko Abia State Security i I i Council thilt critically Studied, analyzed the imperativeness of the culture , L i of Ogo oct ultic practices, condemned any culture or action repugnant to justice, fairness and equity as illegal and unconstitutional and must be dealt away with. The Secretary to the State ~overnmentand' Director General Political Affairs entitled the decisions "Appendix" - "The Ogo/Church conflict in Afikpo: The Stand of the Government of Abia 1 t 1' State" (Okoronkwo & Ekelem, September 1989). I State Securtity Council Resolutions on "Ogo" InAfikpo: i The Security Council Juxtaposed the Committee reports with the 8 I Constitution of the Federal Republic of Nigeria 1979 and decided as i follows: i (a) That whereas section 37 of the Constitution of the Federal Republic of Nigeria 1979 granted citizens freedom of association; "No one shall be compelled to undergo the Ogo OCCU~~~Cinitiation" for such would amount to breach of citizen's furidamental rights enshrined in , I I the Nigerian constitution. (b) In view of section 39 of the 1979 corlstitution, that provided that, I members of Nigeria society shall not be discriminated against on group of his religion "No one shall be denied the right to 'live in a I village or compound of his choice". Personal refusal to perform rituals that are against his faith or was ,not initiated into Ogo chlt I shall not be an issue for debate. That in as much as section 35 of the 1979 Constitution provided for freedom of religion, speach and conscience that swearing of an oath . or oathtaking should be left to the determination of ones belief and conscience. The Council outlawed forceful participation of Christians in non- Christina burial rites of "Okwa Ozu Inyanya" unless such burial rites have been worked out by Christians and Ogo practitioners otherwise it would amount to breach of section 35 of 1979 Constitution above. The Council resolved that Christians who do not want to participate in wrestling should be left alone in as much as sacrifice and homage are involved before and after wrestling~inAfikpo until such a time it is void of such entanglements otherwise .section 35 of 1979 constitution would be breached. The Council charged Ogo practitioners of criminal acts in which they defrauded Christians of their rights to own property, movable or 1 immovable. The perpetrators ought to have been prosecuted t I ? according to the law of the land. And warned sternly that provisions in criminal code and other penal laws have adequate penance as deterrents to such unwholesome acts of demolition of houses, looting of live-stocks and property of citizens in pretence of salvaging the wrath of Ogo God. ------The Council denounced~masqueradesandmasquerade~s& QgcrcuM that terrorized non-member of the cult. The cultists have created shift in masquerading as entertainment to societal nuisance and I terrorist formation in Igboland (Council Decision attached as I Appendix). The Council called on Christians to report all cases of subjugation of twin mothers to police for appropriate action and that such indignities are repugnant to natural justice; good conscience at equity, which the law has abrogated, the council reiterated. The Council agreed that Ogo should be walled or relocated for , I public interest as soon as possible. The Council acknowledged Age groups and Town unions as development fora, which membership $houlb be open and funds generated used strictly for development purposes. I I t Security Council Resolutions on Co-existence of the Church and ! "Ogo" InAfikpo: The Council resolved that Christians should be guided by seven principles to ensure peace and co-existence: (1) That total annihilation of Ogo cultural practices should not be the focus rather enculturation, adaptation and avoidance, of open I ' confrontation with Ogo traditionalists should be a better option. I I (2) The Council directed Christians to avoid early morning cries along I the streets and stay in their Church premises to avert possible clashes. That Christians should not be offenders a through provocative utterances deployed against Ogo tradition at any time either , a I, I preaching or during morning cry. 1 I 1 That trespass is a civil offenst:, which ~hristiinsshould not indulge in if they must avert conflict with Ogo traditionists in their walled enclosure. That Christians or Ogo traditbnists should obtain police clearance before they embark in public gathering outside their mainstay. I 1 That Christians should aIwljys teach and restrain their new converts to respect other people's traditions. That Christians should identify themselves with development 1 projects and be part of the implementation. , lL Church and Masquerades in Mgbo Clan: I Suffice it to recall that contemporary responses to missions that have stayed in the cultural zone of the North Eastern Igboland since 1888 ! intoned that the culture of the area did not give way' at the f implementation of Christian mandate. I I Masquerades in our society have been symbol of tradition and cultut-e. I I Masquerading has an aspect of tradition and culture of our land, which Emmanuel Ifemegbunam Ifesieh informed that Boston investigated, published in 1960 that projected religious import in our society (Ifesieh, Masquerades are displayed luring burials .of prominent people 1 especially title holders, during festivals and there are masquerades associated with the worship of certain d~ities while some masquerades I are linked with evil spirit and only those yossessed, by such spirit put on the mask and parade around. f I 1 I Masquerades that are associated with deities constitute threat to . human life, progress, and blockade to economic resources as non- members of the public were prevented from their normal businesses. Masquerading could be dreadful and instrument of public fears informed by exchange of charms for which minor masquerades disappeared for the big masquerades to perform as lords. Masqueraders of such were armed with offensive weapons, which would announce that there was no more freedom of movement and thereby I I took laws into their hands. At various 'encounters in our society, , 1 ! - masquerading had projected itself as source of public fear, intimidation, I blackmails, and histories of deaths, dehumanization exemplified in "Ekpe and Odo" masquerades along with the perpetrators of 'Egbela and Ogo" I occults as initiates (Udu, 1990: 65 and Agbo, 2005:5). The most recent encounter was at Mgbo in 2005 when masquerades embarrassed the public, disrupted school activities 'and I Church programmes. Reformatory Evangelism programme was organized b at Mgbo in January 2006 and the Governor of Ebonyi State attended. He I might have reflected on his experience at eke" in Enugu State in December 1999 contrasted with the saga at hand, he was enraged and banned masquerade and masquerading in Mgbo. I 1 < I He stressed that we cannot afford to watch o.ur Children prevented from going to school in the 21St Century and commanded the commissioner of police to arrest masquerades add masqueraders and i prosecute them. His Excellency Governor Sam 0miniyi Egwu, reiterated I that traditional Chiefs and political appointees from the area would be , held responsible for further masquerading in the society. He noted that the battle in the past has been between Christians and masqueraders but that it has shifted ground and became the battle between Government and cultural society. The ban on masquerade and , I i masquerading was for three months. Nudity, Beauty and Cultural Identity: According to Green (1948:l-2) nudity was an eye sore to early I Europeans but was the order of the day in the North Eastern Igboland , before implementation of Christian mandate in the area. It was a Herculean task before missionaries, with combined efforts of the colonial government, were able to change the social order. Agha (1996:40) applauded the infatiguable efforts of the Ezeogo Elder Dr. Akanu Ibiam and late woman Ibiam that ensured the transformation of Unwana people in the new social order. While, Ogah I (OON) (2003: Interview) recalled vividly the enduring efforts of the then , police to enforce nudity law on Ikwo clan and intoned that an outstanding officer was nicknamed "Obo Mgbaa" and that finally, nudity exchanged hands with European made clothes. The late Akanu Ibiam and his wife used to bring clothes to Abakaliki market to distribute to people who were also forced by the police to wear it. That was whed he was the Governor ! of Eastern Region of Nigeria. Today the story is,different. b s The cultural society of the North Eostern igboland, female folk i beautified them with traditional dye, red and yellow cam wood as well as white chalk ('Nzu") in the past. The interadion with other cultures led to the introduction of black dye (trio) bangles, necklaces, pomadb, powder, saint and perfume on Ikwo clan especially one officer nicknamed "Obo ' Mgbaa" was outstanding as nudity change3 hand with European made 4 4 clothes. The members of "Ogo" Unwana, "Ec bela" Edda cults, traditionally circunicised adults of Ezaa, Ikwo, Izii and l4gbo people went to mission : I hospitals and received medical attention 2s well as health instructions ' ! I that developed new relationships. I The traditional society of the North E jstern Igboland, named their forebears after the market days of their I~irths,their parents, friends, dead ancestors and as projection of faith The naming system as an identity ought to be preserved for the purpclse'of ahthentic selfhood. The obliteration of the culture of the North Eastern Igboland will occur if the adoption of foreign naming system remainec unchecked. I I The implication of Christian mandaie intoned the intricacies of reshaping of the culture of the North Easter I Igboland. The culture of the area had conventions for dressing, sleeping, cooking, eating and spending their leisure time that constituted the peoole's home environmental life ' I style, which projected their feeling of being <~thome. I ". - The culture of the area challenged rni&ion&-ies and converts of 1 f contempt of traditional practices by eating new' yad before official date in , ! b the clans. The culture and tradition of "Ikwo, ,~zaa,and Izii" demanded ! I that whoever sees those who performs rituals of' new yam celebration shall be responsible to perform their bids but converts resisted their I dictates. i , I The culture was reshaped as Christians presented their new yam I first to the church as thanksgiving before they returned home to eat it. Contemporary Christian traditional Chiefs invite church leaders to their I Palaces and prayers said before new yam was shared without ritual : sacrifice. Consequently, other aspects of the conventions were keenly contested I 1 l and with combined efforts of missionaries and colonial administrators, the : culture was reshaped (Green, 1938:1). Furthermore, the cultures on I transportation system, tecliniques in home industry were easily i influenced through the implementation of Christian mission. I But the culture of the North Eastern Igboland was fused with traditional values most basic and domination orien'tation with traditional from one generation to another that met peoples needs and deployed in conflict resolution between individuals and groups. Such infusion exists in Christian culture of love for neighbour and being good to other people as I 1 practical dimension in which Christina life has been measured. I TheMorth-Easterm-Igbland hiclprernium_onbearing- children ------and building------I family as one of the highest values than merely being sexy. Marriage i system in "Ezaa, Ikwo, Afikpo and Izii" ha.; economic, social and political I values. The missionaries saw the system as contrary to the culture of the , It missionaries and the New Testament clf the Bible. They therefore, 'i 1 projected the problems of extended farrlily system, relegation of the i status of women, marriage, divorce and attendant problems of control of children of broken homes. This level of culture value resisted change and accused missions of being responsible for unmarried females in the society that polluted traditional society with bastards as product of oyer emphasis on monogamy. However, the culture has been reshaped, as most marriages were conducted under the white wedlock of the church and that marriages in f I contemporary society were contracted based on couples choice rather I than parental dictates. The resilience of marriage institution produced fallen Christian polygamists, while some churches admitted polygamists, I 3thers adopted outright rejection of polygamists and denial of baptism to :heir children and yet, others worked cut logistics for admission of oolygamist's members before conversion. , . . The question of ultimate concern revolved around what the society f t caught about man and man's relationship to the world and Supreme ! Being. Religion has been the central rod of any ,culture and that the ,people of the North Eastern Igboland belief in the Supreme Being. What the missionaries brought was the knowledge of redemption. Salvation iTisto~& the- hope -of- eternal life- conjectured- - within theologipal -I------i 'ramework as Christology. All known religions emphasized the existence ! I of the soul, which the religion of the North ~a'sternIgboland people and ,I Christianity share in common. I i The issue projected identity and if the culture identlty were 4 completely obliterated it would amount to cultural extinction of the people of the area. The pathetic nature intoned that matter of conscience was involved whereby some Christians had fallen back to it and traditionalists ought not feel that every Christian must be sincere in outlook. The burial rites in the zone have been reshaped which traditionalists regarded as I shifting of responsibilities. 6.4 Economic Impact: The importance of economic impact of missionary activities into dur society had been noted with regret that stimulus, diffusion resulted to abandonment of native industries informed by lack of development of indigenous innovations, which arouse from the presence of missionaries (Agha, 1996:27). The matter had been that he economic bases of the North Eastern Igboland were herds of cattle, yam bans, pottery, and basket makir~g,as well, woodcarving, cloth weaving, trading and fishing. Blacksmithing . . provided agricultural tools, generated income, and was source of war implements. High poverty level, starvation and ill health affected the t I progressive development of the economic base of the area. The implementation of Christian mission influenced the food system c4 the peoples of the North Eastern" Igboland, their conventions in cooking, ------eating and dietry forms. Missionaries introduced rice, milk, mango (' Ukpa mbeke") cocoanut ("Aku mbekeff) avocado peak ('Ube mbeke") bread and , cassava ("Njakpu mob" Akpuff) and mechaiized farming as well as the a application of fertilizer to ensure rich harvest. The introduction of rice and I cassava were resisted by the people as abominable items of food along I with application of fertilizers as being responsible: for rotten yams and cassava tubers but now there are essential commodities. The introduction of milk was believed to render whoever drank it impotent or sterilized , therefore, became taboo from cultural point of view but reverse is the . I case now. Furthermore, introduction of tobacco, cigarettes, change in utensils along with English fashions, were easily imbibed. The introduction of snuffing and smoking of cigarettes had adverse effects on economy and healths of the people were bye products of colonialists and some 1 missionaries. The introduction of coinage into market economy was not easily accepted and payment of taxes with insistence on cash not kind ! became the third major changes in the kconorby of the area. The missionaries joined forces with colonial masters to educate the, peoples of I i the North Eastern Igboland of the advantages on the use of coinage over by barter (Anaga, 2003: Interview). The phase lift on the economy of the North Eastern Igboland people began with missionary establishment of ~orulre~iahChurch Agricultural project (NORCAP). The project credited to the Presbyterian mission in the , area embarked on economic development through recruitment and I ' I training of indigenes of the North Eastern Igboland and people from outside the zone. The trainees at the completion of the two-year programmes were awarded Diploma in Agriculture. The project resorted to establish farm settlements and used the trainees as members of the . group farms. The group farms were supported with revolving loan scheme of NORCAP and the farm embarked on mechanized system of agriculture. The members of the group farms practiced upland rice farming which they learnt while in training and applied fertilizers in their farms that helped to change the orientation from cultural style to improved farming system in the area. The Presbyterian mission's project further boosted the economic development through the establishments of ranches in the com,munities. I The individual's cattle were trained within the ranch in the community, with improved health care, under effective supervision and at controlled 4 labour (Ayama, Oka, Nnabo, Anaga, Aloh, and Nwuze, 2004: Interview).' The developments of economic base of the area by the missions were complimented by World Bank Assisted projects that constructed Item Amagu water Dam. The constructions of Dams by NORCAP complimented by World Bank increased rice productivity that beefed up the economy and offered employment as well as fostered the pace of development in the society. At the time of research, the ABC and Umuigwe group farm settlements were still in existence but other group farms along with cattle ranches have all gone into extinction. The Chair of Ikwo Local Conflict Resolution Committee on ABC Farm Crises on November 25, I 2005. The Committee submitted her report on November 25, 2006 with twenty-eight points as findings and seven recommendations. The recommendation numbers three on re-sharing of ABC Farm land and method of selecting additional twelve members savered the committee (Recommendations attached as Appendix). Nevertheless, the adoption of recommendation one that "ABC Farm should continue to exist" preserved the estate (Nnabo, Udeogu, Onuoha, Ogalegu, Egbe, Ekechi, Onwe, Igboke, Alonchi and Ogbuinya, 2006:l-61). The dams and beneficiaries * evidenced the contributions of missions in economic development of the area. , I The researcher Njoku grew up with his uncle Aaron Chukwu Anaga in- EKCO group farm Ekpelu the first to be established and the last to go into extinction in 2003. Norwegian Church Agricultural Project: The mission of the Presbyterian Church opened RIM at Ndegu Echara Ikwo in 1959 with oversea grant f~rCarnegie Corporation and I Inter-Church Aid of World Council of Churches (Synod. Minutes Vol. 111, 1961-1975). The RIM project established clinics, operate Mobile Rice Mill, and adult literacy centers Ikwo clan. NORCAP health services scheme were developed which absorbed RIM scheme. That RIM initiated village land development scheme, which informed "Nzashi" and "Akahufu" farm settlerrients that were equally absorbed into NORAP project. v After the merger of both schemes, Dispensary a.nd maternity centers t \ were opened at Onuebonyi Ehara Ikwo nowwithin'the premises of Ikwo Local Government Headquarters (Ikwo Central) (Synod Minutes Vol. Iv: ' 1976-1982). That NORCAP project (merged) built hospital bloc backing ! Presbyterian Church Agubia Ikwo in Umunna parish!, which was annexed, to Agubia Cottage hospital in 1976. 'y The Joint scheme evolved mobile clinics that administered medical I treatments to Ikwo communities in the first phase while all the villages i were treated in the second phase of the mobile care clinics in Ikwo, which attracted neighbouring clans 01 Ezaa and Izii people of the Zone. I The people were under the scourge of endemic Guinea worm infestation. ! The management of NORCAP embanked on construction of dams in - almost all the villages in Ikwo clan, which had three phases of bounded water Reservoir, Sand filter ad pumping device (hand pump of lifter pump). There was public education on how to treat water before drinking. However, water scheme that reachecl the final stage beforc the ! project (NORCAP) was completely handed over *to the Pwsbytsrian Church of Nigeria the Agubia Ikwo. Subsequently, the Presbytxian Church handed over the project to Government, which brought the project into pure academic institution in our contemporary s~ciety (Nkang, 1962: 1, Nkag, 1962: 3012/S.8/32J: I; Onele, Okpara, Eze, Ukworu, Leach, Somerville, Iso & Eme, 957: 1-9; & Anyigor, 1982 : 1-3; I Nwobodo, Enehukwu & Anigekwu, 1982 Law No.12: A 37-A47 & Egwu, I Ucha & Ukoro; 2001 Education law Re- Institution of Rural Improvement Mission into Hospital: , After NORCAP had changed phasks and become academic institution, Rural Improvement Mission reassumed the status of separate health institute. It continued health care mobile clinics. The control of the hospital was under the Church for which doctors from Uburu hospital organized routine visit to the institution. The center further relieved supply of drugs from Christian Health ~ssociationdf Nigeria (CHAN) with aid of Thomas Uzim. The Presbyterian Church of Nigeria appointed Ezekwue Mazi as , administrator of the hospital. The administrator; Chukwu Omenyi as secretary, and Rev D.I. Njoku student vacation Minister, ~haiimanDaily management Board led the team to Ministry of Health then Enugu State and then Government recognized the Health center as hospital in 1993 and in the era of Ebonyi State became Rural Improvement General Hospital. The recognition attracted the attention of World Health Organization. With, 1 the aid of Reverend Richard W. Fee Director of* Presbyterian, World Development Holland ophthalmologist; that administered medical treatment at the hospital and directed the researcher Rev. Njoku to Dr. Mrs. Lusaha of UNTH for medical attention in 1994. The hospital has continued to wax strong with inclusion on State list. Development of Farm Settlement for Lepers: I The development of the Roman Catholic Mission leper farm at Obudu was empowered by the German Bishop's grant of five thousand six * ' !' ,. :*' hundred pounds along with Kari Wilding and John Hammerl as Austrians expers that came to work in the farm. Their residence was built within I farm settlement. They deployed modern techniques of farming and produced yams, rice, peas, and vegetables in abundance by 1965. In 1966, Herman heide and Peter Kronstat, German agriculturists took over the management of the farm settlement and on July 12, 1967, the Nigerian Army invaded the farm except for the house that was not set on fire (McGettrick, 1988:210-212). After military expedition to the farm, the Roman Catholic Mission resorted to use part of the farm as marriage training center it? 1968. At the end of the Nigerian civil war, the farm was turned into Federal Army I Barracks from February 1970 until March 1972. I At the departure of the military from the site, the mission turned the former leper farm into Agricultural Training College and the Federal Governemnt of Nigeria gave grant of one thousand 'pounds (£1000). Nevertheless, the school closed down after few years before the construction of Ikom Road that tore the site into. two. The civil war devastated Ogoja axis more than at Abakaliki zone. The failure of leper farm at Ikom affected the development of farrrl seelement at Mile 4 leper colony in the North Eastern Igboland. Chart on Membership: Presbyterian Church Methodist Church S/NO I Name of Parish I 2002 12003 1 2004 1 2005 / 2006 1 Name of 12004 12005 12006 1 Rc Circuit/Section 1 Abakaliki Urban - - 2113 2140 3029 Cathedral Circuit 1250 1320 1496 2 St. Andrew's 439 500 520 600 700 Mgbo circuit' 2490 2990 3628 Azuiyiokwu 3 Ebonyi Parish 632 833 972 960 1303 Odengbo Circuit 2395 2995 3491 4 Onueke Ezza 820 934 992 1052 1220. Agba Circuit - 1280 1750 2311 5 ~dembia 1023 1120 1184 1200 1303 OshanqboSection 125 142 156 6 Ohaqe 550 612 710 695 923 AmofTla Circuit 1998 2098 2458 7 Ohafia Ndiegu - - - - - Ntezi Section 475 546 749 8 Ikwo Urban - - - 1774 - Effium Circuit 989 1198 1435 9 Umunna Ikwo - - - 778 - Izhia Circuit 1980 2225 2435 10 Echie Alike Ikwo - - - 88 - Ezillo Section 625 750 906 11 Ndegu Echara Ikwo - - - 526 - Oriaja Circuit 1985 2080 2284 12 Umueze Ikwo 1098 1198 1372 1368 1850 ; Ikwo Section 110 122 176 13 Mqbabu - - - 1870 - Wesley Section 625 725 822 14 Ndegu Igbudu - - - 1010 - - Okorogbata 1899 2110 2321 Section 15 Nzashi Ikwo - - - 2109 - Eha-Amufu Circuit 1181 1352 1562 16 Amaqu - - - - - Nkalaqu Circuit 895 1047 1162 Total 4552 5197 8863 16170 10428 20302 23450 27392 Church of Nigeria (Anglican Church Ebonyi State) Roman Catholic Church S/N Name of Station 2005 2006 Name of Parish - All Saints Cathedral 20285 - Abakaliki (St. Theresa's I Cathedral Parish) 2 I St Andrew's Azuiyiudene 568 - Abina Ikwo (Assumption Parish) 3 1 St Peter's Okpaugwu - - Afikpo (Mater Miseicordiae I Parish) 4 I St John's EfTium 216 - . Afjkpo (St Patrick's Parish) - - I Afikpo (St. Mary's Parish) I I 6 1 St Andrew's Ezzamgbo - - I Agba (St. Mary's Parish) 7 All Saint Ezillo - - Akaeze (St. Theresa's Parish) 8 1 Emmanuel Church Azuiyiokwu - - Akpoha (St. John's Parish) I 9 1 St Paul's Onueke - t - Amachi (Christ t Parish) - - Arnasiri (St. -% Parish) Christ Church Nkalagu - - Ameka (St. Francis Parish Ezra South) 12 / St Philip's Oshiangbo - - Amudo (St. Paul's Parish) I , I 13 St Luke's Nkalagu Junction - - ] Azuebonyi (Our Lady of I I Lourdes Parish) 14 St Mark's Ndiagu 732 ( 620 1 Azuiyiokwu (St. Mulumba's Church of Nigeria (Anglican Church Ebonyi State) Roman Catholic Church rarlsn) 15 St Mathew's Ndiulongbo 1121 - - Azuinyaba (St. Desmond - - 2518 Parish) 16 H.T.C. Inyinagu 615 -12 - Alike-Ikwo (Sacred Heart - - 249 1 Parish) 17 St Peter's Ameka Ikwo 516 - - Echara Ikwo (St. - - 1000 Mulumba's Parish) 18 H.T.C. Enyibichiri Ikwo 1723 - - Edda Ekpoil (st. Thomas - - 576 Parish - - - c~nc 19 St James Onueboyi 1521 332 Edda Owutu (Our Lady G: JJZU Lourdes Parish) 20 Christ Church Ezzagu 79 - - Edda Nguzu (St. Peter's - - 295 Parish) 21 Enyibichin Our Saviour 98 - - Effium (All Saint's Parish) - - 6394 1 22 1 Emmanuel Church Oshiangbo ( 17 1 - 1 - I Effium (St. Charles Parish) I - / - 1 2549 1 I I 1 I t I I 23 1 St. Barth's Unwezeokaoha - 45 - - I Effium (St. Paul's Parish) 1 - . / - I I I I I 24 / H.T.C. Ominiki Isu 1 43 - - 1 Eguefi (Holy Cross Parish) I - - I I I I I I 1 125 1 St Stephen's Army Cantonment 1 31 - - 1 Ekebeligwe (Holy Family I - 1 - Parish) 26 Presco EBSU 46 - - Ezillo (St. Partrick's Parish) - - 27 St Simon Ndiulongbo 45 - - Ezzagu (St. Joseph's - - Parish) - -- - 28 Fed. Govt. College Okposi 20 - - Ezzangbo " (St Peter's- - - I 1 Parish) 38 - - Iboko (St. John the - - / 29 1 St. Paul's Afikpo N -P - 0 0 eg 'a, 5% n V) [t D 3 rt 3 0 3 < sznc ",a 0) 3 3'u n 5 F DS 7iZ Qj 5 c "I Par I -3 VI I - I - - - - Federal Polytechnic, Afi kpo) Tansi-Nathy's (Chaplaincy, - - - Ebonyi State- University Ishieke Annex) Luke's (Chaplaincy) - - - Joseph's (Chaplaincy) - - - * Nkwegu (Chaplaincy) - - - Mile 4 (Chaplaincy) - - - I I I I I I I I - - I Mile 50 (Bishop's House) - I ------.- I 1 I 1 I I I I I I I Max Kolbe (Chaplaincy) - - - I I I I I I I I I Onueke (Sacred Heart's / - - 1 12476 Parish) Total 301448 Summary of Church Members: 1 S/No I Name of Denomination 12002 12003 12004 12005 12006 I Total I I I I I I I 1 Presbyterian Church 1 4552 15197 18863 1 16170 1 10428 1 35210 , 8 I I I I 2 I Methodist Church - - 1 20302 1 23450 1 27392 1 71144 1 I I I I I I 3 ~ 1 Anglican Church - - 116209 123770 11627 141606 1 I I I I I I 4 I Roman Catholic Church - - - - 1301448 1301448 I I I I I I I 5 ( Nigeria Reformed Church - - 1 7432 1 10132 1 13300 1 30564 The statistics on Church membership show that records of the past were not available. The Presbyterian Mission in the past was in control of the area with greatest number of adherents, primary and secondary schools and health care scheme (established). However, with the coming of other missions, the membership of the Presbyterian Mission has decreased in the area. The records of Christian Churches in the North Eastern Igboland are incomplete and style of keeping records of membership varies. The Presbyterian Mission in the contemporary society ranks second in numerical strength while Roman Catholic is leading; Anglican Church and Assemblies of God are waxing strongly. Chapter 7: SUMMARY AND CONCLU$ION: -. This segment deals with the summation, findings and contributioris of the research to knowledge. It proffered suggestions on further ,' research I within the area investigated. 7.1 Summary of the Findings: Christian missionaries were people cdmmiked to the mission statement of Christ. Their activities were guided by the biblical principles of faith, prayers, conversion of the unconverted peoples of the world as they were assisted through the guidance of the Holy Spirit. Their focus was alsol I tailored by denominational policies of their home mission boards. The - missionaries demonstrated great concern for the spiritual and physical needs of the people in the mission field. They endured hardness as soldiers .\ of Christ in their determination to Christianize, the people of the North Eastern Igboland at a time their countries had been well developed. Nevertheless, the implementations of the Christian mission principles ran into conflict with the socio-cultural structures and world-view of the people of the North Eastern Igboland. The h,igher value. system in the Christian Church empowered the establishment of Christian mission f I stations that have grown into powerful institutions in our contemporary society. The Christian mission survived the cultural conflict, reshaped the - ' culture of the North Eastern Igboland and is of the view that any cultural system that affirmed the love of God and love of neighbour as approved by - - - ~h&t(llohn3-4). The CTirisfian viewis3asedon the tow of neiglrbotlr- - ,,.- that informed the injunction, that one must give up the judgment of ore's I +. fellows and that followers of Christ must turn the other check when slapped along with one abandoning one's family for the sake of others.'Indeed, a . standard no cultural society has ever met for which Christ has become the judge of all cultures. The consideration of the composite nature of man as I homo sapience, homo limbos, homo politico$, homo religios, social being, cultural being, cogitative as well as contingent being informed the appreciation of religious conflict as open ended and value orientation as Fact of relevance that account for the resilience of culture in the mission field of the North Eastern Igboland. The dawn of the North Easter Igboland peoples came through missionary impact and that the people felt indebted to missionaries for amazing love demonstrated. I - The research revealed second conversi~nof members whereby new , mission station(s) drew members of alreadyi existing mission stations on t arrival. It affected the pioneer missionary Church (the Presbyterian Church of Nigeria) and projected that the pathfinders in Christian mission in the North Eastern Igboland fought with the forces of culture and traditions of the area and planting of Christian churches have' become much more easier than before. I The research revealed that marriage system was divided within the geographical spread of the North Eastern Igboland. That at Unwana, Afikpo, Amasiri, Ohaozara and Edda axis, matrilineal system of marriage is practiced; the right of training male children was the responsibility of the tnaternal family ("Ikwunne") in the past. The practice further conferred the -+ ownership of sons to their mother's side ("Ikwunne") while paternal side owned sons born by their Nice, which has been influenced by contemporary thoughts. Furthermore, that at Ikwo, Ezaa, Izii, and Mgbo axis, and the people practiced patrilineal system of marriage where the right of training and ownership of children were conferred on the biological father. 'The responsibility was therefore on the paternal family ("Ikwunna") as in contemporary society. It was discovered that Roman Catholic Church has no ordained priest from Ikwo clan while the Presbyterian Church of Nigeria has no ordained clergyman from Iziiland. The research provided that the establishment of Christian village by the Roman Catholic at Topo failed while the Presbyterian Church of Nigeria established NORCAP as Christian village, which changed through its change in nomenclature to educational institution for public good. It should be noted that two gentleman agreements were reached and implemented in the mission field of North Eastern Igboland. That the first gentleman Agreement was between Methodist, Anglican, Quoa Ibo and the Presbyterian mission which zoned North Eastern Igboland to the Presbyterian Church. That the second gentleman Agreement was between the Roman Catholic Church and the Presbyterian Church with the then Colonial Administration as the jury in 1946 that partitioned the sphere of 8 ., - the North Eastern Igboland into two and allocated Abakaliki axis to the 9 4 Roman Catholic Church while Afikpo axis went to the Presbyterian mission , in the dispense of leprosy treatment. The environment in which the missionaries lived and worked has change tremendously as Abakaliki has become headquarters of Ebonyi t State along with establishment of Ebonyi State Univeristy with three Annexes as College of Agricultural Sciences, Health Sciences, and ~auclty . of Education Ishieke Annex with main campus along Enugu-Abakaliki Road. The establishment of Federal Secretariat, State Secratariat, State capital Territory, industries, water scheme project, Federal Medical Centre, Ebonyi State Univeristy Teaching Hospital, Army barracks at Nkwoegu, Government Reserved Areas Eguogboriga and Ochiudo Estate along with the establishment of Akanu Ibiam memorial seminary. As well, the creation of Local Government Areas, establishment of Development Centres along with provision of infrasture, amenties ancl network of roads for easy evacuation of farm produces. Those interventions by Government of Abia State in 1989 on the conflict between "Ogo cult" and Christian church in Afikpo and Ebonyi State Government in 2006 on masquerades and masquerading and Christian Church in Mgbo have greatly reduced the intensity of friction within culture r contact and Christian mission in North Eastern Igboland. The educational policy of the Presbyterian Church of Nigeria Project (NORCAP) benefited members of other churches from Primary to University levels. This policy has been outstanding, unequalled by any other mission in the North Eastern Iaboland. in deed. Niaeria in qeneral. > I The Presbyterian Church of Nigeria has made the greatest I contribution towards public good for societal pr&res; through the handing over of former Presbyterian project (NORCAP) to then Government of Anambra State. This has been instituted as Ebonyi State College of Education Ikwo as well as former Presbyterian seclondary school Abakaliki popularly known as PRESCO, which changed nomenclature to be knowri as College of Health Sciences of Ebonyi State University. 7.2 Contributions to Knowledge: The problems of irredentism in demarcating the sphere of the North Eastern Igboland of which some parts were alienated, at another time brought back yet the boundary remained irregular in shape, provided background information about the people and understanding of the sphere has been clarified. The explanations of terms "Ezza and Nchoni~," "Ikwo and Nchonu," Izzi and Amagu" along with "Mgbo" as bloc that shared cultural, custom, , I tradition and language similarities were provided. The Bible has been translated into the languages df "Ezaa, Ikwo and Izii" informed that "Ezza" be written as "Ezaa", Ikwo remained unchanged while: Izzi" was translated as "Izii", and Ngbo is translated as "Mgbo" w hich were deployed throughout the work. "Unwana", "Afikpo", "Edda", "Amasiri" and "Ohaozara" as bloc sha red common tradition, custom, language and cultural simllitudes whcih provided background informantion on the practice of "Ogo" and "Egbela" -.- The traditional society of North Eastern Igboland recognized betrothal as the beginning of marriage and that traditional marriage ceremony in I , which the bride wealth was paid marked the consurnmation of marriage. The research broadened the knowledge about the world-view of the North Eastern Igboland that does not accept 'the practice of simultaneous marriage. The practice where sisters become-.co-wives with their elder sister in-order to avert conflict in marriage has heen queried on ground that simultaneous marriage could not solve the problems of the elder sister I becoming barren or if she procreated femaltzls? Moreover, if in the reverse the younger sister had given birth to male children, at the death of their husband; the right of heirs with attendant leadership has taken by male children of the younger sister over the elder sister as senior wife and her 'L daughters. The research insists that the practice of simultaneous marriage has never been the culture of the North Eastern Igboland. The organizational structure of "Ipu Ogo" a:; stages of initiation into "Egbela Edda" "Egbela Ogo Unwana" namely the nursery. stage ("Ipu Ogo Isiulo"), the junior phase ("Ipu Ogo Umirirrlq") arid adult stage ('Ipu Ogo nde Ishina") that covered the period of twenty one years form background knowledge to initiation ceremony in Afikpo and Edda. The Presbyterian mission over concer~trateclat Calabar but attached much interest in education more than church expansion for which schools were first established in Presbyterian mission and instructions within the ------ various houses of the mission in our society. I \--.. Crowther and Hope Waddell were pioneers on health care schemes and developed interest in medicine with consequent resurgence of hospitals. ; . The Presbyterian Church was the first mission to pave the way on translation of the Bible into local languages in our society ("Efiks") publisher in 1849 before the publication of Yoruba language translation in 1852. The oral tradition of Ikwo people asserted that "Enyi Nwegu" was the great ancestor who had three sons that founded the three clans and that the great ancestor founded the land of the three clans which Nico Van Steensel acknowledged as complimentary to "Izii" fragment of the myth of origin. - - The 'Ezaa" people are known and addressed as "Ezaa Ezekuna". That "Ezaa" people is the Eldest son of Enyi Nwegu and their ancestor was "Ezekuna" for which Ezaa political class enjoys the homage of Ikwo and Izii peoples in our contemporary society. I The oral tradition of Ikwo and Izii" peoples agreed that their half brother Ezekuna got married to their sister Anyigor as such an in-law. The assertion that "Enyi Nwegu" the great ancestor of Ezaa, Ikwo and Izii people migrated from Afikop was false embellishment of migration theory of the three clans with Ezekuna's marriage with 'Eleje" from Afikpo. The migrati~n~canceptabut !!Ezaa, Ikwa and 1zii"hould not be' - alluded to Afikpo, Arochukwu and Item in the lzth century since it failed to LOU. 'I . bN ancestor of the founding fathers of Ezaa, Ikwo, and Izii migrated from Agala (Igala) and that "Igala" people traced their myth of origin and migration theory through the Yemenite Kingdpm down to Old Mali Empire. Culturally "Igala" and North Eastern Igboland share cultural indices on horse, which has found cultural distinctiveness of Abakaliki zone among Igbo people. Three military expeditions were carried out against Ikwo clan and in 1905 large patrol cut across Ikwo and other 'clan3 but Ikwo were not brought under control until 1919. In addition, that the military patrol in 1918 was under Major C.T. Lawrence along with T.W. Dann as then District officer before Ikwo surrendered. The Abakaliki axis of the North Eastern Igboland shared cultural L. similarities of horse title while the North Eastern Igboland culture agreed on the title of "Otsu nji" (yam title). The origin and migration of the people of Abakaliki axis was from old W' Mali Empire that began with nine men that left the Empire because of constant raid by Roman Generals who ruled Y,emenites kingdom. The people settled at Idah around Niger -8enue confluence about ~2~~century AD. They fought battle with Jukun peoples and settled beyond Kogi into Anambra, Edo, Minna, Delta and Nsukka. In addition, the "Igala" people were warriors, hunters, fishermen and farmers as replica of the occupation of the people of Abakaliki axis of the North Eastern Igboland coupled with ------ I the Bd&pthat a~whoever-dies-shw~return-to ~galal'i~~ala"~the~orne -----of the ancestors ("Onye le laa mma tolarue Agala"). I I . The Presbyterian mission reached the North Eastern Igboland from Calabar at Uwana in 1888, moved to Uburu 1912, Onicha 1916, Okposi 1921, Edda 1920s, Afikpo 1924 and that the same mission came to Ezaa 1938, and Ikwo 1939 as route of contemporary Church. The Presbyterian mission further approached' the zone from Itu at Ikwo axis in 1898 and from Ogoja at Izzi axis. The Great ancestor "Enyi Nwegu" had two wives namely "Una" Enyi as mother of Ezekuna founder of Ezaa people" while Nworie was the second wife and mother of 'Noyo" founder of Ikwo people along with 'Nodo" ("Nnodo") Ekuma founder Izii people. , Reasech provided information that descendants (Sons) of Ezekuna .. - established the twelve autonomous communities of Ezaa clan namely "Amana, Amaezekwe, Idembia, Amaegu, Nsokara, Ameka, Ezzama, Amuzu, Umuezeokoha, Oriuzo, Umuezeoka and Umuoghara. Those other communities of Ezaa peoples were established by the grandsons of Ezekuna or acquired through Expansion and defense. I The sons of Noyo, the founder of Ikwo clan established the autonomous communities such that "Omaka Aja" lived at Ekpelu and Ekpelu known as Ekpelu Omaka Aja (Eka-Awoke, Omaka Ajali). Agom Ugbala established Alike autonomous commun;ty known as like Agomu Ugbala. Enyi Noyo established Mgbabu community known as Mgbabu Enyi. Nkpoke established Echara community known as Echara Nkpoke while Itumo Agaranugoede established Okpuitumo group of people. The grand sons founded those other groups of communities of Ikwo clam, great grand 270 sons of Enlyi Nwegu coupled with acquisition of land established other communities in Ikwo. 3 The sons of Nnodo founder of Izii clan established autonomous communities in Iziiland namely "Ukwo Omeaka established Enyigba, Oroke Onuoha established Ebya Izii, Mgbomu Eze first lived at Ishieke whereas other communities were products of expansion, grandsons and great grandsons of Nnodo. Oroke Egburu first settled at Ida Izii, Ugo Akam established Okpuitumo Izii, Opoke Otumu established Amachi whereas Ede Egu Oroke settled at Igbegu Izii, Ozigbo Ugbala established Nkaleke while 4 Ekuma Ugbala settled at Agbaja Izii. The cultural norms of the North Eastern Igboland esgecially on remarriage and widowhood, and that remarriage with the sister of your deceased wife or brother of deceased husband was not allowed as well as that widow or widower had option of remarriage within the former marital family or outside. That widow may prefer to remain unmarried and had right to remain in her late husband's home to look afterher children which has been solidified in contemporary society thr'ough cultural reformation, , learning, external interactions and the laws of the state that have further enhanced the status of widowhood in our society. The cow rearers developed wrestling competitions into village and intercommunity contests. The wrestling champions turned to be leaders in battle- fields ("Uduma agburu ehu, A.zu eru Ali, Otu gbaragada bu Aja Mgbom: Eka le anyeji igwe, Ogba eka eje ogu olade o paru ishi mobukwu Akputo Nwa Unoke). The wrestling compefition,~ developed Cult of strength that highlighted the virtue of hard work that stretched from 'cow rearers' champions that became champions in hoeing although stamina and endurance were needed more in hoeing in farm work (hoeing) than wrestling tactics. The hoeing champions were classified into those that neither rested nor ate food from morning until evening while hoeing and competing for honour ("Oko Okori aswswi") and those that ate food and rested as well competed for who would be first in 'finishing his share of work. The winner in the first instance was given two legs of the goat presented to workers at Ezaa clan while such winner at Ikwo and Izii clans was given either the chest or the front limb OF the goat yet at Unwana and Afikpo axis such champion in hoeing was given the head of the animal ("Isi - _ uba"). The first conflict between the Christian mission and culture in Ikwo clan occurred when the pioneer missionary Reverend W. Christie brought new yam to Ikwoland when the people had not celebrated new yam festival. The internsity of the conflict forced people oh- of the young chlirch and prevented others form joining the mission yet the mission persevered through consistent teaching on the Christian culture and culture of the clan. The Church of Scotland foreign mission Board celebrated the permanent establishment of her mission in our society when the mission in the North V Eastern Igboland produced the first Presbyterian Governor of Eastern Region ( Francis Akanu Ibiam (late) Ezeogo & Isiala of Unwana), at his installation ceremony. The secretary to the Board Reverend and Mrs. E.H. Johnson represented the Scottish foreign mission Board in December 1960. The the first Presbytery of the Church of Scotland mission in North Eastern Igboland was Unwana presbytery. Reverend A.G. Somerville became the first moderator of Presbytery that went into extinct with his transfer to Abakaliki. An ordained indigene, Reverend Aso Oji (Rtd) now late inaugurated the oldest axisting Abakaliki presbytery as second presbytery of the Church of Scotland Mission in the North Eastern Igboland at Hope Wadded Calabar on loth day of January 1963. The Presbyterian mission in the North Eastern Igboland attracted the attention of the World Council of Churches that held her meeting in Abakaliki presbytery at Enugu and product ,of the mission, an indigene elder Akanu Ibiam (late) Ezeogo & Isiala of Unwana was elected vice- president of the World Council of Churches in 1965. The Presbyterian mission in the North Eastern Igboland established Agricultural project that developed scholarship plan for the society and before the project was handed over to Government, the project administration implemented Educational promgrammes from Primary to University levels. The beneficiaries were from the om an Catholic Church, Amazing Grace, Church of Christ, Assemblies of God Church Nigeria (AGN) and the PresbyterianChurch------of Nigeria. - - - These- contributions of Presbyterian ------mission, resounding, unique and unequalled by any other mission any where in our society. The Agricultural project of the Presbyterian church embarked on 1 health scheme, water scheme that had three phases of bounded water reservoir, sand filter and hand pump device along with animal husbandry that established cattle ranches. In addition, establishment of group farm scheme that developed human resources and' fostered the developmental wave length of our society. That only Agubia water scheme reached the third stage but the Dams and reservoir exist while the Ranches, group farms except ABC group farm, with Umuigwe farm that is under tension but others have gone into extinction. everth he less, health scheme has continued to grow as Rural Improvement Mission has been upgraded to General hospital and Ndufu Echara Dispensary & maternity has improved. Agubia Dispensary where the Presbyterian mission built hospital bloc as an Annex has been upgraded to Cottage hospital and the human resources I developed are strategically positioned in the aevelopmental pr&esses of policy formulations and executions in our society. The Assemblies of God Church led the way sf Bible translation in North Eastern Igboland. The Presbyterian mission paved the way for the translations of the Bible into Ikwo and Ezza languages, which informed the development of Ecumenical project known as Abakaliki Literacy and Translation Trust (ALTT). The project is owned by Assemblies of God Nigeria, Methodist Church Nigeria, Anglican Communion, Roman Catholic Church and the Presbyterian Church of Nigeria as well as Nigeria Reformed Church. ALTT has Board of Trustees and Board of Governors. The Trust has office at Nnororn Street, Abakaliki, Ebonyi State along with co-ordinator of the Translation project as well as the Chair of the Board of Governor who a were products of the presbyterian mission in the North Eastern Igboland. The secretary of the Board is the product of the Roman Catholic Church while the Treasurer is of the Assemblies of God Nigeria. The Abakaliki Literacy and Translation Trust entered into partnership with Seed Company while Presbyterian Church in Canada supports the Trust and the Trust has completed the translation of the final Test edition of the Bible in Izii, Ikwo I and Ezaa languages and would soon publish the first edition of Luke & Mark in Mgbolizhia language. The Roman Catholic Church in North Eastern Igboland established three hospitals with several leper settlements and secondary schools along with teaming membership coupled with proven men and women well positioned in the affairs of the North Eastern Igboland people that projected enduring legacy for now and in the future as indigenes continues to join the. ordained ministry of the Church. The Assemblies of God Church reached North gastern Igboland at Nkwoegu Izii where it conducted her first church service. The first convert into the church in our society was one "Iru Ulo" and that Paul Nweke now retired reverend was the first indigene to join the church. That the first full time minister to serve the Assemblies of God church was Reverend Francis Mbam of Ikwo clan that served the church at ~kwoeguIzii from 1959 to - - - - - 1960. The Assembliesof Got cameinto-Nigeria mdw~kofksusGhrisLin - 1935. The mission introduced the Cassette ministry of evangelism in the North Eastern Igboland. t I The Commelin was the pioneer missionary of the Netherlands , Reformed Congregation in North Eastern Igboland that initiated the mission in December 1974 and was first received ongarrival by Nwalegu Oketa (Chief) of Onuenyim Agbaja Izii. The pioneer missionary opened mission station half kilometer from Enyim Agbaja River and established Bible school before his departure in 1978. The Anglican Church in Abakaliki is linked with the missionary tour of Henry Townsend and that the mission of the Church Missionary Society started in Nigeria in January 1845 led by three clergymen Gollomer, Townsend and Crowther, the first ordained African clergyman. The zoning system adopted by the Anglican, Methodist, Quoa Ibo and ... the Presbyterian missioncreated loopholes for the Roman Catholic Church to establish within the zones of the cooperating churches based on the gentleman agreement. The gentleman agree,ment zoned Umuahia along the Railawy and Uzakoli to Methodist Church while Onitsha, Enugu, > I Abaomege were zoned to Anglican Church and Cdabar Abakaliki, Afikpo and Ohafia were zoned to P.C.N. The Anglican Church in North ~asterhIgbdand has grown into Abakaliki Diocese, Ikwo, Mgbo and Afikpo Auxiliary Dioceses, The Archdeaconries of the Anglican Church include Okpaugwu, Kpiri-kpiri, Nkalagu, Azuiyiokwu, Agba, Ndiagu, and installations as well I as be added in near future in the North Eastern Igboland. The missionary impact into North Eastern Igboland came through many routes namely that the Presbyterian Church entered the zone at Unwana in 1888 from up Cross River to Ebom which was joined with the Presbyterian mission that entered the area through Ohafia axis at Uburu in 1912 and spread to Ezaa 1938 and Ikwo 1939. In addition, failures at Ikwo axis in 1898, 1920 and 1926, the church established at Abakaliki from Ogoja axis and completed the then modern stone church edifice that , housed 500 persons on arrival. The Methodist Church had two routes namely Uzuakoli axis through Ishiagu and Enugu axis through Ndulo Mgbo to Abakaliki in 1928. Furthermore the Roman Catholic Church came to North Eastern Igboland from two axis of East of the Niger through Enugu to -- Ishiagu 1923 and Ndulo Mgbo 1944 while the second axis was through Ogoja to Abakaliki in 1938. Moreover, the Anglican Church came from the East of the Niger to Enugu at Hossana hill in 1959 and that Assemblies of God entered our society as Church of Jesus Christ at'umuahia and entered North Eastern Igboland at Nkwoegu Izii in 1935. Along. with Nigeria Reformed Church that entered into North Eastern Igboland from Igede Benue State at Agbaja Izii in 1974 under the auspices of Sudan United Mission. There were 77 ordained indigenes in the minister of the Presbyterian Church from North Eastern Igboland. Just as there were 59 indigenous priests from the zone in the Roman Catholic Church. along with 32 ordained indigenes in the ministry of the Assemblies of God. There were 13 ordained I indigenes in both Methodist and Anglican churches respectively. The 277 Nigeria Reformed Church has 10 ordained indigenes from the North Eastern Igboland. The economic bases of the North Eastern Igboland in the past were , on herds of cattle, yam bans, pottery, basket making, and woodcarving, trading and fishing. That blacksmithing provided ag;lcultural tools, source of war implements and generated income yet there were high-level poverty, starvation, and ill health affected progressive development of the economic base of the area. The first leper camp that was established by Christian mission in North Eastern Igboland was by the presbyterian Church in 1928 with 70 inmates. The Presbyterian hospital Uburu attained independence in 1952 when Francis Akanu Ibiam became the medical superintendent. At this time, maternity work was promoted along with child welfare and Antenatal services. British Columbia donated X-ray machine while Canada gave fund to boost the work. The then Governor General of Nigeria James; Robertson commissioned one of the oldest X-ray machines in our society in 1959. The mission hospitals made invaluable contributions towards the 1 recovery of war victims during the Nigeria civil war. , The Roman Catholic Church drew inspiration into leper health care scheme from the Presbyterian mission that established leper colony at Itu. That Bishop Thomas McGettrick was the pathfinder missionary of the - - - - - Roman Catholic- -Church - - - - and - - was a regular visitor to Itu leper colony from ------1934 to 1940. 1 he industries, market, oil press impressed him, football and . tennis fields, out door cinema were attractive, for which he described the colony as veritable medical fortress of charity that was self-supporting. The Presbyterian Joint hospital Uburu has developed Nursing institute, which Ebonyi State University Affiliation Committee restructhred into two faculties of Nursing Sciences and Health Technology. That faculty of Health Technology has medical laboratory Sciences, Medical microbiology and Medical Biochemistry departments while faculty of Nursing Sciences consists of the Departments of General Nursing, Pediatric Nursing, surgical Nursing, obstetric Nursing, and Psychiatric Nursing. That the chair of Senate and Vice -Chancellor Ogah approved the Presbyterian Health institute Affiliation report during the 17'~~egular meeting of Senate held at Ebonyi State University Senate Chamber on 18'~day of December The Roman Catholic Church in North Eastern Igboland adopted simple scale approach tc leprosy Relief scheme that had advantages of adopting scattered leper squads as units, establishment of several leper settlements in place of lat ge colony. That the simple scale further removed the problems of distance between colony and environment of patients, cost implications of feeding larger crowd and provision of accommodation. , The implementation of leper relief schemes revealed that North Eastern Igboland was split into two districts of Northern and Southern dtstricb.-Tkaktke4hertNerae~rul&tuct_ofAbakaliki Iinked~Ikwo,EzaaJzii, Mgbo with Ogoja and Obudu while Southern district of Afikpo linked Uwana, Afikpo, Edda, Ohozara with Itigidi, Adaclarna, Obubra and Ikom. The then colonial rule assigned Roman Catholic Church to treat leper patients in the Northern district while the Presbyterian Church was assigned to the Southern district. The formal education of the missionaries broke into the traditional and cultural society of the North Eastern Igboland. It became source of immense orientation in the society as those who re.ceived the Whitman's education became their vanguard in the society. 7.3 Recommendations: The recommendations are geared to empower the cultural society of the area and Christian missions especially the Presbyterian Church to be relevant in contemporary society. The system of maternal ("Ikwunne") descent prevalent in Unwana along Ohaozara axis needs total reconstruction geared towards ("Ikwunna") of Ezza, Ikwo, Izii, Mgbo and ~~bolizia.Paternal system of h marriage with not only higher value of biological parents, being responsible for the trajning of their own children but also children in turn would take care of their parents in their old age. It would further bring about cultural similarity within North Eastern Igboland. The full membership into "Ezaa, Ikwo, Izii and Mgbo tradition society has been based on the practice of adult circumcision. The practice adult circumcision need to be reworked. The heart of+adultcircumcision in Ezaa deity of "Aliobu" by the participant and his wife was the seal of circumcision into adulthood ("Okpu isi ugwu") in Ikwo, Izii and Mgbo" i . \ I otherwise participant of adult circumcision would be partial traditionalist. , The social inherent in adult circumcision should be removed while the system should be open to receive constructive criticism in order to create 8 -- room free for participation. People should be left to freely choose to participate in order to preserve the fundamental human rights of individuals in accordance with the provisions of sections 37 and 39 ofthe 1979 Constitution of the Federal Republic of Nigeria that granted citizens freedom of association and non-discrimination on ground of one's belief. The entertainment industry should be restructured in order to reduce the high wave of social odds in the society. The practice of Masquerades and Masquerading in Mgbo and other parts df Ndrth Eastern Igboland should be reconstructed to retain the entertainment aspects while all forms of vandalism, victimization, revenge and blockade to economic resources along with inhibitions on freedom of movement should be removed in order to make cultural practices of masquerading relevant in our contemporary , I society. The practice of "Ogo culture" in "Unwana" and along Ohaozara" axis need reconstruction that would require the participation of people who willingly become members in order to avert clashes, open confrontations between "Ogo" traditionalists and Christians. The system of "Ogo" culture should be open to receive constructive criticism that would pave way 'for I enculturation, modifications and peaceful coexistence as fact of relevance in modern society. The Presbyterian Church as pathfinder in Christian mission in the area should restructure her system and adapt change in nomenclature in order to be relevant and maintain pride of place in the sphere that was originally hers. The State Government of the ;area as in other states of the Federation would prefer- to invite Bishops to meetings to the exclusion of moderators without knowing that moderators and Bishops are equal in rank and status in Church government while some self styled Bishops seem lower. I. The problem of nomenclature was forced to the forefront when the immediate past Governor of Ebonyi State directed that Christian Association of Nigeria Ebonyi State branch should elect Bishop as her Chairman during her 2004 election. The Anglican Church has held the Chairmanship of CAN for over eleven years in the area while Bishop Ebere Nze of the Methodist Church took over from Anglican Church that has four Dioceses with four Bishops in the area and only one of them has served as Chairman of CAN:The restructuring of the Presbyterian nomenclature becomes inevitable to enable her survive marginalization and become relevant in contemporary society of the North Eastern Igboland for which the nomenclature ?f Bishop bcomes a necessity for relevance. 7.4 Suggestions for Further Studies: This research has revealed areas of felt needs of cultural society of ' the North Eastern Igboland that need further investigation. They include: 282 -. 1. Circumcision into adulthood and membership of the cultural society, of Ezaa, Ikwo, Izii, and Mgbo. 2. Inheritance laws in the cultural society of North Eastern Igboland. 3. Divorce and the practice of widowhood in the cultural society of North Eastern Igboland. 4. Bride wealth in North Eastern Igboland. 5. Festivals in the area with focus on "Otutara" festival in Izii clan. 7.5 Conclusion: The investigation revealed that the people of North Eastern Igboland were religious in worship and practice. The people were organized along the descent of their founding fathers. There were inbuilt strdctures by 1 ' which the cultural society was governed with loyalty paid to elders and deviant behaviors were punished according to the laws of the land. Christian impact came after many years of colonial administration and at a time, the system of governance had rubbed shoulders with the colonial masters. The challenge of the political dynamics in the North I Eastern Igboland to colonial administration informed the re-organizatiori proposals by the Divisional officers to the Resident Governor at Ogoja, provincial Capital in 1934. The problems that missionaries faced in their efforts to plant the Christian Church in the zone were compounded with three military expeditions executed on the Abakaliki axis of the North - Eastern Igboland. Consequently, missionaries encountered difficulties not only from inferred interpretations of military patrols but from the stand point of cultural institutions, rites of initiation, adult circumcision along with the I worship and practice of "Ogo and Egbela cults" as well as "Otutara" festival. Christian missions failed to establish in certain areas of the zone but established in others later grew into such areas. The planting of Christian churches in the North Eastern Igboland rejected compromise as route of syncretism and maintained the Christian culture through rebuke, discipline and excommunication of erring members. 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Jeffreye, D. W. "Dual Organization in African Studies, "512 (June 1946); 513 (September 1946). Mgbada, F. (2000). "The Traditional Ezza Government and the Politics of Our Time" in the discourse Jounal Vol. one No 2 Feast and Famine in Ezza 9ed). Enugu: Umoghara Academic Forum. Nduu, O.K. (1985). "The Presbyterian Bulletin", Aba: General Assembly Office P.Cn. 26 - 29 Ehere Road. Odiba, D.I. (1992). "The Church and Rural Development in Nigeria's" Christian Digest, Vol. 4; No 22. Oosthuizen, G. C. (1997). Indigenous Christianity and the Future of the .- Church in South Africa International Bulletin of Missionary Research, , Univeristy of Zululand. I Sapir, E. (1932). "Cultural Anthropology and PsycJhiatyy" Journal of Abnormal and Social Psychiatry, XIV. ~piro,~.~.(1951). "Culture and Personality" Psychiatry, XIV. Government Papers: Afoke, A.O., Okoro, A,, Egwu, U.E., Diribe, O.C., akpa, A.O.C., Ogbu, 0. & Nnachi, N.O. (2006). Report by Committee on filiation' of Presbyterian health Institute Uburu to Ebonvi State Universitv. Abakaliki on Tuesday isthday of August. Anyigor, N., Mbah, V.C.J., Onuk, E.A., (1982). Agreement on Takeover of the Norwegian Church Aqricultural Proiect (NORCAP1 at Ikwo by Government of Anambra State of Nigeria 5? march. Egwu, S.O., Ucha, 1. & Ukoro, N. (2001). Ebonvi State College of Education Law 2001 No. 3; Ebonyi State of Nigeria: GWzette No. 2 Vol. I of 26th march. Nnabo, J.N., Udeogu, Fm, Onuoha, D., Egbe, N., Ekechi, O., Onwe, C., Igboke, O., Alochi, O., & Ogbuinya, E. (2006). Government of Ebonyi State of Nigeria (Ikwo Noyo Clan) Report on ABC Grou~Farm Settlers and the Three Village, (Ebor Ekpa, ndioduma and Ifelemenu) of Ekpa - Omaka Community Submitted by Peace and conflict Resolution Committee to Executive Chairman of Ikwo Local Government Area on 2Sth November. Nwobodo, 1. I.,Enechukwu, I.C.C., & Anigekwu, V. C. (1982). Anam,bra State Colleqe of Aqriculture Echara Ikwo. Law 1982 No. 12 Assented to this 22nd day of February 1983. Kang, K.O. (1962). Lease of Land in Echara Ikwo bv the Church of Scotland Trust on Behalf of the Norweqian Church Agricultural Mission 16'~ February our Ref. 3012/5.8/32. (1962). Photosraphy Taken bv Both Parties on NORCAP Acquisition of Land Assented to by me this 26th day of August. Onele, E., Okpara, N., Eze, N., Ukworu, N., Somerville, A.G., Iso, U. & Eme, N. (1957). Norweqian Church Aqr'icultural Proiect Abakaliki Asreement by Virture of A Power of Attorney Dated 2gth Day of November and Registered as No. 9 at page 9 in Volume 172 of the Land Registry at Enugu. Archival Materials: Chapman, G.B.G. (1930). Ikwo Clan Abakaliki Division. CSO 26804. Helbert, L.A. (1927). Abakaliki Division Oaoia. cso 20751. Jones, G.I. (1930). Nqbo and Ezzanqbo Clan Abakaliki Division. CSO 27002. Macpherson, B.W. & Weir, A.C. (1927 & 1929). Obubara Division Ocloia Province. CSO 20750. Shute, G.G. (1927). Oqoia Division, Province, CSO 20742. Bowron, E. (1927). Assessment Report from the provinces Comment on Ezza, 06.637 Vol. 1 Aidist 6.1.70 cf OG. 637 Vol.11 I Aidist 6.1.7; OG. 622 Aidist 6.1.67. Comment on Izi, OG. 299 Aidist 6.1.19. \ Comment on Ngbo, OG 622A Adist 6.1.65 cf OG. 622 Vol.11 Aidist 6.1.67 & OG. 630 Aidist 6. 1.66. EP. 7167A CSE 1.85.3759 and ER 7167 Vol.1. Chapman, G.B.G. (1930). Assessment Report on Ikwo Clan in Abakaliki, EP.71098 CSE 1/85/3734. -- (1930). Reorganization and Assessment Report on Ikwo Clan Abakaliki Division Ogoja Province EP 1098A CSE 1.85. 3734. (1930). Assessment and Re-assessment Eastern provinces Abakaliki Division 490, 26808. (1932). Assessment Report on Ezza Clan in Abakaliki Division Oqoia Province. Ep. 7644A CSE 1.85. 4148 cf Ep 7644 Vol. 1; Minloc. 16. 1.876. Amasiri Villaqe Group NA.83. AFIDIST. 13.1.4 cf AFIDIST 20.1.24, 20.1.33. (1930). Oshiri Clan Report, OG. 661 AFIDIST 15.1.29. (1930). Nqbo Clan Intelligent Report Abakaliki Division AB.74 Vol. 111 AIDIST 1.7.1. I ' (1934). Supplementary Report on Ikwo Clan Abakaliki Division, EP 11730A Minloc 4. 1:243. Christie, W. (1910). Application to Establish Institution to ADO Bende, E/2727/10 RIV. Prof 3/4/85, ~ugust9. Crowther, S.A. (1869). An Address Presented to members of Clergy on the Educational value of fables and proverb, CMS CA3/04. 4 I. (1874). Brief statement exhibiting the character, habits and ideas of the Bight CMS CA3104. Denton, N.C. (1934). ~roposalfor Reorganization of Ikwo Clan EP11730 Minloc 6111243. Green (1938). Nudity in Abakaliki Division to Resident Commissioner Ogoja Enclosed in File 06.3620, OG. Prof. 2.1.3024. Greig,G.-(1936)-Ogening------of School - - at- -Oferekpe (Ikwo) WACE Aidist ----- 2/1/134. ------Hamilton, J.D. (1939) Report on Uburu Clan of Afikpo Division OQO-@ province OG. 660 PFIDIST 15.1.27. Harden, J.M. (1858). Letter to Poindcxter, the Commission July. ' i Harris, I.S. (1939). Anthropoloqical Report on OzuJtan in Bende Division 1263 ABADIST 14.1.670. I Hugh G. (1876). Report of the Conference of West African Missionaries held at Gaboon in ~ebruary;the Mission Press Calabar also in C.M.S. CA2/031. Mayne, C.J. (1933). Report on Bende Clan in Bende Division Ep.13090 CS0.26. Shelton, L. H. (1930). Intelligent Report Afik~o~ian in Afi kpo Division Minloc 12.1.24. Stoddart, A.F.R. (1930). Assessment Report on Afikpo in Afikpo Division Ep.7088.12.1.24. Washington, H. (1931). Reassesment Report on Afikpo Ep. 8674A CSE 1.85.4560 and NA. 75 AFIDIST 1.3.1. Icf AFIDIST 13.1.8A. WEB SITE: Links-Jstor. Org/Sici? Serial Marriage and the origins of the Black Step I . family: The Rowanty Evidence Jo Ann. www.uc~ress.edu/books/~aaes/9396.intro.htmI Inside the American couple: Introduction. www.patterson-Smith.com/serialArt.htm American Serial Killer. news.Scotsman.com/topics.cfm? Love and ... Love and Marriage evade serial failure. en.wfikipedia.org/wiki/Gary-M-Heidnik American serial killer and rapist executed by Lethal. I www.loc.qov/rr/news/oltitles.html - Newspapkr and Current... Newspaper and Current Periodical Reading Room serial and Government Publications Division ... NY. www.amazon.com/s-Communication in Marriage-Entertainment: Books Gutted: Down to the studs in my House, my Mai-riagk, my Entire Life... Life on Daytime Television: Turning - in American serial Drama ------Communication. .. ------ www.pensitoreview,c ~m/2007/07/04~bush-filed-to-uphol victor-rita- sentence? Pensito Review Video: serial Adulterer Sen. Vitter Pontificates. www. hartford-hw~.com/archives/30/158.html - Query on reasons for polygamy www.islamicit~.com/mosque/w-islam/polv.htm - Women in Islam-Part 14 - polygamy? www.eni.ch/assernbly/0580.html - Accept Polygamy as an African tradition, WCC told Eni. www.blackwell-svnersv.com/doi/~df - Factors on polygamy in sub-saharan African: Findings Based on the file format PDF/ Adobe Acrobat. www. wcc-coe.ora/wcc/assemblv/eiu bileelnuubee - number 8, December 12, 1998: Polygamy no problem for ... Spot.pcc.edu/-mdem brow/wrl23: intros.htm - Introduction African Polygamy. www.rci.rut~ers.edu/-icrew/natter2004/msgOO047.htmI-Re-Polygamy in African I news.bbc.co.uk/2/hi/africa/4720457.stm-BBC News/. African/Polygamy no fun, admits Ethiopian. news.bbc.co,uk/i/hi/world/Africa/l493309.stm-BBC News/Africa/Sudan pushes Polygamy. www .voanews.com/english/2007-03-12voa 14cfm-Acceptance of Polygamy Slowly Changes in Muslim Africa. www.advocate.com/news-detail-ektid47320.a~~- Women Pleads guilty to Simultaneous Marriage and Civil union ... www.advocate.com/email-article.asp? E-mail This Article/Women pleads guilty to Simultaneous marriage and civil union.URL. links. Jstor. Org/sici? Marriage and the stare Khartoum. Usembassy. Gov/Marriage.html - Marriage-Khartoum, Sudan. www.therealpresence.org/essentials/sacramehts/acc40. htm-~art:~hannels of Grace - marriage. ~.asua.edu/ant/facuIty/murphy/436/kinship.------htm-Kingship Glossary ------www. histor~.ac.uk/reviews/paper/mazokarras. html-Reviewed. Medieval Marriage: Symbolism and Society. www.anthrosource.net/doilpdf/Tim~hriwin: Mass Marriage of Berbers in the Atlas Moun-tains... File format: PDF/adobe Acrobat. Reddit.com/info/l3zap/comments-Biblical standard for Marriage embraces Polygamy, forbids divorce ... www.iewishencvclopedia.com/view~?JewishEncyclopedia.com- Monogany. www.christainpolv~amv.info/bi~-Bigamy-ChristainPolygamy INFO Tm. en. wikipedia.org/wi ki/Polygamy-Polygamy-Wikipedia, the free encyclopedia. www.fightbiaamv,tv~epad.com/ - Fighting Bigamy. .-- www.newadvent.orq.cathen/02564a.htm - Catholic Encyclopedia: Bigamy (In Civil Jurisprudence). www.newadvent.ors.cathen/02561a.htm - Catholic Encyclopedia: Bigamy (In Canon Law). www.sto~biaamv.co.uk/ - Stop Bigamy - uk. lists.Rootsweb.com/index/other/miscellancous/BIGAMY.html - Roots web: Genealogy Mailing lists: BIGAMY. , bigamy sisters.com -/ bigamy sisters = good technology. www.m-w.com/cai-bin/dictionarv?va=big~amy - Definition of bigamy - Marriam - Webster Online Dictionary. lr Participatory-Oral Interview: S/No Name Age Status Occupation Place Interviewer Data 1 Abraham Ochie 60-70 Elder Retired Civil Servant & Ikwo REV. D.I-NJOKU 13/03/03 Elder Trader 2 Aq bafor Geoffrey 35-40 Early Convert Trader Izii d d 10/06/04 3 Aqupusi 40-45 Bishop & Chairman CAN Clerqy v Izii d d 15/07/06 4 Anaga C. Aaron 65-70 Elder (Oldest Ordained Farmer Ikwo d 4 16/07/03 , I I 5 Anyigor Nweke 60-64 Former Commissioner Politician Izii d 4 15/06/06 6 Anthony Echiegu 50-55 Priest Dean Faculty Social Izii 1 d 10/05/06 Sciences 7 Aloh I.Dominic 60-65 Vice-chairman Ebonyi Traditional Ruler Mg bo d d 15/04/04 State Traditional Relers 8 Alaka Kenneth 30-40 Pastor Pastor Mgbo d d 0 1/06/04 9 Akpuoqwu Ben 50-55 Early Convert Trader Ikwo d 4 0 1/06/04 10 Ayama N. 50-55 Former Provost & HOD Ministry of Agric Ikwo d d 13/03/03 Reqistered Trustee Ebonyi 1 - AziOmaka 70-75 Elder (First Ordained Retired (Elder & Civil Ezaa d 4 20/06/04 Ezzikwo Parish) Servant) 12 ' Chukwu Abraham 65-70 Elder Retired Elder & Trader Ezaa 4 d . 20/06/04 13 Chime D.M. 50-55 Early Convert Farmer Okposi d d 1011 1/04 14 Debia Michael 35-40 Earlv Convert Trader Mabn 4 d 01/06/04 - 15 1 Eawu Moses 140-45 1 Earlv Convert I Trader d 3' 1 25/04/05 - 16 Elom P.O. 50-55 Clergy Clerqy & Lecturrer Mg bo 4 4 0 1/06/04 17 Emezue Obum 40-45 Elder Farmer Uburu d d 15/03/04 18 Eze N. Eze 65-70 Clergy Retired Clergy & Izii d 4 10/12/05 Lecturer 19 Eze Elisha 25-30 Pastor Pastor Uburu d 4 15/03/04 14 Nwoqa Ebuka 40-45 Chief Civil Servant Okposi REV. D.I. NJOKU' 25/04/05 15 Retired Civil Servant & Ikwo 13/03/03 & Nwokwa Nwiqboji- - 65-70 HRH & Elder Chairman Ikwo Council of Traditional Rulers 46 Nwuze Samuel 50-55 Ex Politician & Elder Politician & Farmer Ikwo I 47 Obi John 40-50 Deacon Public Servant Ezaa 48 Obi I. K 40-45 Prophet Church Worker Mgbo 49 Obasi N. 50-55 Night Farmer Ezaa 50 Ofoji Faith 20-30 Early Convert Trader Mgbo 51 i Ogan Fidelis 55-60 i v.ice-Lnanceiior i Vice-Char~cellor, EBSU Izii 52 Ogah L. 60-65 Reverend Clergy Mq bo 53 Ogenyi Simeon 40-45 Civil Servant Civil Servant Mqbo 54 Oqbu U. 45-50 Knight Farmer Onicha 55 Ogbuekurigwe. J. Retired Civil Servant & Mgbo 0. 60-65 HRH Member Ebonyi State Council of Traditiona * I ~ulek 1 60-65 / Early ~onveh & / Retired Civil Servant I Onicha / ? 9 I LHULIU4 1 Kniqht. I r;7 Fmmanir~IN. 511-55 -Elder - Farmer Ikwo d d 13/k/u~a I nh IUVI VI\U L-IIIIIIY. / ; .-I I . .. -- -- 1 15/04/04 1 ' 58 Okadigbo Justina 35-40- Civil Servant Civil Servant Ezaa 4 4 ; 20/05/05 I I I L..~-~t*~n 59 Oke Joseph / 40-50 1 clergy- . & Treasurer I Clergy & Church / Izzi 1 V 1 lu/Ub/U.t.,-a .-- I Administrator , 10/UL/U3 60 Okemiri Jeremiah 35-40 Elder Teacher Isu d d : 20/04/04 0Okiri CY. N. 30-35 CAN & Sub Treasurer Civil Servant Ikwo u 4,, 13/03/03, - Ebonyi State 19/07/03 15/04/04 Retired civil Servant, & Mgbo REV.D.I.NJOKU 10/04/05 & HRH & Early Convert Member Ebonyi State 20/01/06 Council of Traditional Rulers E. i 4 4 15/06/05 & Okporie 0 ADSA & Lecturer Lecturer v Izi 10/12/05 Onwuchekwa Henry Elder & Early Convert Trader Ezza 4 4 10/02/06 Osunworke Clergy Priest & Public Servant Izzi 4 4 10/06/04 & Ikechukwu Clement . . ' 15/06/05 Elder & Coordinator Consultant and Ikwo Ovuoba John Igwe Coordinator of Bible 3' 4 15/04/04 Translation (ALlT) - - Early Convert & Trader Mgbo 4 4 20/01/06 Oyim Charles Deacon Pastor Shequ Pastor Pastor Izii 4 4 15/07/06 Chairman Clergy & Theological Izii 10(12/05 Ude, N. C. Consisfory/Clergy Tutor d 4 Uguru Simeon Civil Servant Civil Servant Ezaa 4 d 10/02/06 ~dehChristopher Public servant Public Servant Ezaa d d 10/02/06 Udeh Christopher Early Convert Deacon Oha- d d 20/04/04 Uauru Simeon Deacon Ukah Aliiiah Deacon Uzin Ebere Early Convert Appendix 1: Participatory-Oral Interview Questions and "Ogo"/Church Conflict in Afikpo: The Stand of the Governemnt of Abia State: , Oral Interview Questions: I Which Church came first to your village? Do you remember the name of the missionary that brought the first church to your place? Do you know anyone who has knowkedge of the first fourconverts into the Churches in your area? Can you remember problems that missionaries encountered in your locality in their effort to eveangelize the people? Which aspect of you people has culture did the Church influence? Did anybody from your place receive assistance to the general and in what form? Do you think that the Church has contributed to the general development of your area? I Can you mention some of the Churches in your hometown today? Name some of your people that joined the ministry of the Church and were ordained ministers of Priests of the Gospel?. In what ways has Church been of help to woman and children in your place? Do you think that your people appreciate the efforts of the Church in your locality? I PRICAMIJ.L,E: Govcnmekkk I'dly corrs~ious of drc impo#lamcc of' Ulc 4. Chrisrisuls should not b fiitrced to participate in my non-Chktim burial .--/ paactitiorzcrs work out a way to avoid tha fetish aspect of sllch wmrnaoies. 5 Wtcstting in Afikpo is still associated with sacrifice and homage paid to. avenging the wrath of tho Ogo god is n primitive aod barbsric sci, Such acts have adequate provisions far the plectjon of properties, . t *- npugn& lo sakurat justice, equity old good carscieoco. Such practices aro * ' 4 , thcrcfiire decl;~rcdillcgal by #law. Cases of ant noluro sliouki be repom4 to i- lKWO NOYO CLAN RESOLUIT~N~~IYARC GROUP FARM AND ' TH~THREE (3) VILLAGE OF EKPA-OMAKA LAND CRIS~S. 8 RECOMMENDATION AND RESOLUTION * *. ' ,I t The Following issues were raised Tor deterniination; That ABC group farm should continue to exist. That all the illegal structures that blls within ABCdfarm must he 1 I removed forttt with. That the land allocated to ABC group farm settlers shall be re- f I shared among the formers sixteen members of the farm and 12 . r newly addition members from the three villages of Ebor-Ekpa; Ndiodurna and Ifele~nenurespectively. That the members of ABC group farm and their sans are . d~ititledfor both up and low land shares within thc three (3) b -villages of Ekpa-Omaka namely; Ebor-Ekpa, Ndiodurna and Ifeiernenu That any *. properties ow nerrhip of such properties rovided that heishe has a proof of ownership. 8- *' .00(Twenty five tl~oiisandsix IIL~I-I~CC:~ ) whicil was the proceeds From thc salts of \he millet1 rice 0. I villages of Ekp .. ' resolution on ihe ADC youp farm and LIw Ihree (3) villilcjcs or Ekpa- Qtna ka. '1 1 Elder Hun. Fred. Udeogu (3P) lion. Dave O~~uoha(JP) i , CJwihm . Exec[tt/ve CI~cilhmw lk~oNuyu peace T2/k Cullw,~ Aiwo L. G.A. HRH.Ere OIube Ekechi HRH Eze Cyril Onwe Appendix 3: Other Denominations in the North Eastern Igboland: The execution of Biblical mandate in the North Eastern Igboland had generated greater participation through the emergence of other mission stations in the zone in order to further the evangelical outreach. The new arrivals increased the evangelical echo that fostered competition more than consolidation and compliancy. These greater involvements in the mission field of the North Eastern Igboland had been represented in the statics shown below that adopted Abakaliki metrooolitan citv as samole study cf :-hick cther areas of the North Eastern Igboland share the same approach. - - - - - Other Denominations: S/NO NAME OF CHURCH FOUNDER YEAR LOCATION EARLY CONVERTS BRANCHES FOUNDED 1 Apostolic Church M.M. Anyacho 1958 No 8 Ejifor Elder Obum Emezu, Godwin Obi Azuiyiokwu street Martina Okele, Francis Uzoagu, & Co-operative Reqina Nwite. Wacer Works. 2 The Eternal Sacred Prophet 1971 No 2 Mbieri E.C. Enenmo, Sunday Odinaka Ndiagu Order of Cherubim Emmanuel 3 - Street Chinyere Igwe & M mb Man. kpiri-Kpiri. and Seraphin. Akucheze 0 3 Community of Ituma Nwamba 1979 . . Ugwuachara Nwafor Oksro, Senedicta Ibah, . Ugvuachara Yahweh World-Wide Ebere Uzim, Alaka Nwankwo & / Afik~oRoad. Aqnes Oqodo. 4 New Apostolic Felix One & 1980 Ugwuachara Grace Acho, Josephine Ike, Ugwuachara Reliable Church. Kenneth Nathaniel Azolibe, Robert & Ogbaga Ibekwe Ikpegbu & Anqela Chidi. Road. 6 Christ Army Rev. Lazarus 1984 Ntezi Abba Cath. Uche David Ogah, Evang. Ntezi Abba & Reliable Church Ogah Martha A. ~gah,Elder Lega Igwe Mbukobe & Sunday Awuenyi. 7 Brotherhood of the ] Nwobodo 1985 Mberi Juochi Mgbada, Lucy Nweke, Mberi Cross and Star. / Tobias Street John Nwambe, Oliver Nwafuru £4 Ndiaqu 1 Reliable DENOMINATIONAL CHART CONTD. Ogudu Mbam. Holy Sabbath No 71C Ezza Prophet Isaiah Obaji, Patricia Eua Road Reliable Emmanuel Road. Nwonyi, Comfort Nnamani, Nwuburu Iheanacho Solomon & Bro Nkemakonam The United Church No 5 Ugwuoba Deaconesses .E. Emmanuel & Ugwuoba Reliable of Christ INTC Nwancho Okeke Street Ben. Akpuegwu, Elder Mother Street, Kpiri- (Foundation of Reuben Ejim, John Oti and Regina Aka. kpiri, Afikpo Peace). v Road. Save the Lost Azuiyiokwu Mathew Nwite, Cathrine Okolo Azuiyiokwu Reliable Mission. Okoli. Chibueze Nwachukwu, 3. Mbam Kpiri-kpiri (Mrs.) & Elder Pius Okoye. Kingdom Hall of Kennedy Mbam, Precious Egwu Kpiri-kpiri Relable Jehovah witness Nwaebonyi Moses Egwu, Moses Egwu Nkaleke Nwanneka Obere & Okwuru Idem Udemezue. National Holy Ghost No 9 Anaekwna Cyril Obijiofor, Obijiofor (Mrs.) Anaekwena Reliable Church of Christ (Late) Street & Ishieke Virginia Nwafor. Azuiyiokwu Nkaleke 1 Zoe Ministry World Dr. R.N. 1 1990 Mbukobe Martin Agu, Ikenna Ozalla, Mbukobe Reliable Wide Anwusia Cynthia Eze, Chinwe James & Anthony Umeh. Christ Mount Zion NWELE Enugu Road Obaji Lega Dickson, Iba Lega, Enugu Road Reliable Church DONATUS Johnson Idika, Ayalu Awam & Njideka Nwamuo. Victory Christian Nwonuvu Ezekiel Enya, Ikemefuna Nkaliki Street Reliable Ministry Gabriel Oko Street Irem, Jeremiah Ofia, Deacon Aguiyi Street, Nicolas, Afikpo Street Nworie & Ogbuewu Ukwuegbe Nwonuvu Street Christ Ascension Nwite Solomon 1993 No 4 Igbokwe Peter Okeke, Chidiebere Okolo, Igbokwe Reliable Church (1984) Street Chinyere Oraegwa, Juliet Aguoru Street Foundation & Ebuka Kalu. Nkwoegu constitution. Ishieke DENOMINATIONAL CHART CONTD. Celestial Church of Nathaniel Agwo Afikpo Road Elder Boniface Mbam, Elder God Ideanyi Okorie, Tochi okere & Mary Ihekammadu. Onwe Road. Redeem Evangelical Pastor Adeboye Obi Street Gods power Offor, Nwanneka Church of God Okoro, Ifeoma Onwe, Anthonia Azuiyiokwu Agu, and Juliet Nwaegu. Deacon Kenneth ~wogu, Divine Call Ministry Rev Nice Obi Street Jonathan Nwite, Margret Nwachi, Obi Street Nwogu Somadina Joseph & Nkemdirim, Johnson. . The Apostolic Jennifer Ogbaga Road Ben Akpuogwu, Nwaife Osimiri Ogbaga Road Reliable Church Nmeregini Ikechukwu Benjamin, Uzim Nkwoegu & Nwobasi, madu Reuben. Ojebuogene . - Street Church of Christ of Pastor Paul Afikpo Road Christian Nwele, Innocent Oko, Afikpo Road Reliable the Later Days. osogwu Okechukwu Nwele, Japheth Onwukwe & Oqechi Nwanawu. Christ the Ark of Pastor Water works Agnes Mbam, Simon Ogeji, Noah Salvation Barnabas Alaka, Ngozi Muoleke & Reuben Ndiagu Chu kwukadibia Nwafor New centre of Pastor Daniel Azugwu Oyim Charles, john Asonye, Charismatic Chima ~&aforbrnoth~,Erioma baah & Nkwoegu Renewal Ministry Elder Henry 0n&u ~hekwa: New Family Caieb Agu . Afikpo Road Ijeoma Okorc, Onyekachi Mbah Afikpo Road Reliable Church Ozim Joshua, ~iessing- Okeke, Kenneth ~laka. I Living Faith Mission James Kalu Azuiyiokwu Anthony Anyigor, Damalis Njoku Justina ~korie,Jude Elijah N. & Ishieke Nnenna Moses Water works Holy Covenant the Prophet Mbukobe Prophetess Grace Uzim, Mbukobe Reliable Lord Sabbath Chukwu Maduabuchi Okoro, Agnes Ori Mile 50 Cordelia Nwobodo & Papa Ogbuoji Usulor DENOMINATIONAL CHPiRT CONTD. Divine Grace Pastor Segun 2002 Mile 50 Chinwe Nwanjo, Ndidi Mbam Mile 50 Reliable Assembly Nis Emeka Nwite, Dorathv Eze & K~iri-kpiri Ifeoma Agu. &uiyiokwu Christ Witness - Pastor Ugoh 2002 Afikpo road Chukwuma Hyacinth, Christopher Afikpo Road Reliable Bible Church Solomon Ude, Sunday Agane, Justina Ude & Onyemachi David Bread of Life Pastor Paschal 2002 Innocent Ikom, Fidelis Nnanna, Kpiri-kpiri Reliable Mission Ibekwe Juliana Okoro, Gloria Ofoka & Afikpo Road Justina Eqba v ~dia~u. New Life Church Solomon Uzim 2002 Hossana Street Tobias Nnadi, Tobias Nnadi Hossana Reliable (Mrs) Emeka Lega, Sampson Street . - Eke, & Ijeoma Nwankwo Christ Embassy Juochi Ibegbunam, Zereuwa Oke-Ama Reliable Okwuchukwu Street off Ezaa Enoch, Tope Ogunmiyi, Patrick Street off Road. Ugwu & Suleman Ibrahiml Ezza Road Jesus Saves Afikpo Road Shedrack Ugoji, Onyedikachi Afikpo Road Reliable Ministry Ozoali, Udoka Nwankwo, Elisha Eze & Nwakarna Angela. - God's Wonderful Nwobo 2003 Abatete Elijah Uka, Martha Joshua Abatete Reliable Ministry Jeremiah Street Maduabuchi Ibe, Kenneth Street Oqbonna & Mathew Nkwo. Living rist James kalu ' 1 2003 '1 Afikpo Road Titus Ojemba, Okwuru Nwiwu Afikpo Road Mission Benedict Nzeakor, Nwukaoge t Simon & Nwafor David.. Appendix 4: Ordained Indigenes in the Mission Field of North Eastern Igboland: The Presbyterian Mission The Roman Catholic The Anglican I I Name I Town Ordination 1 Name I Town I Ordination I Name I Town I Ordination Rev. J.N. Chukwu lDovO 1984 Bishop M.N. Okoro Mio 1965 Rev Canon Anthony Idede Mgbo 1992 i I I Rev. J.N. Oke 1 Ikwo 1984 Fr. Anthony Echiegu Izii 1973 Pev. Silas Nweze Ezaa 1994 I Rev. G.A. Umoke 1 Ewo 1986 Fr. Akam Gilbert Akpoha 1975 Rev. Captain Ogodo Ezaa 1996 I 1 I 1 I I I Rev. D.I. Njoku 1989 Fr. Ajah Lawrence {hi-- ( 1989 Rev. Stephen Op& Efium 1997 1 Ikwo- I I / 1 I Rev. C.N. Igwe I Ikwo 1989 Fr. Isukpa Matthew Ezaa 1981 Rev. Canon Barth. Nnaji Nkalagu 1997 I Rev. Nte Nome I Ikwo 1990 Fr. Owoh Gabriel Mgb 1982 Rev. Canon Romanus Ikwo 1998 I I I 1 I I I Rev. E.O. Nwanchor 1 Ikwo 1992 I Fr. Odey John I Mgbo 1 1983 I Rev. James Onwe 1 Mgbo 1 1999 I Rev. S.A. Ada. 1 Ikwo 1992 Fr. Igwe Theophilus Ezaa 1984 Rev. Canon E. Oselebe Mgbo 1999 I Rev. M.N. Nwigbo 1 Ikwo 1994 Fr. Okoji Alphonsus Afikpo 1986 Rev. Canon 0. Ibe Enwo Afikpo 2000 I 1 . Rev. G.N. Nwuze / Ikwo 1995 Fr. Eze Joseph Mgbo 1989 Rev. Steve Okomgboeso Afikpo 2001 I I 1 I I I I Rev. S.N. Edeh - 1 Ezaa 1996 I Fr. Chukwu Cornelius ! Edda 1 1990 .Rev. James Agbo I Mgbo / 2001 I I I I I I I I Rev. S.O. Uzim I Ikwo 1997 I Fr. Anya Paulinus I Edda 1 1990 I Rev. Peter Nwonu 1 Izii / 2002 I I I I I I I Rev. E.N. Oguinyi Ikwo 1998 I Fr. Ossi Christopher / Ishiagu / 1990 I Rev. Stanley Onwe ( Mgbo 1 2005 I I I I I I Rev. M.N. Oka 1999 I Fr. Otubo Alexander I Izii 1 1990 ( Methodist Church Town Ordination I I I t 1 1 Rev. E.O. Oru 2000 ( Fr. Chukwu Donatus / Isiagu 1 1992 I Bishop Edeh / Agba 1988 Rev. J.N. Nwokpoku 200 1 Fr. Chukwu Peter Ezaa 1993 Rev. Inno Effium 1987 The Presbyterian Mission The Roman Catholic Methodist Church I I II Rev. M.N. Nwadanyi Ezaa I 2002 1 Fr. Nkarna Francis 1 Edda 1 1993 I Rev. P.0 Elom I Mgbo I 1989 I I I I I I I I Rev. O.N. Adah (Mrs) Ikwo 1 2003 I Fr. Ugwu Carmilus 1 Ezaa 1 1993 I Rev. James Ekpe I ~ffium 1 1990 I I I 1 I I I I Rev. G.N. Nwambara Ezaa 1 2004 I Fr. Onwe Benedict I Ezaa 1 1993 I Rev. Joseph Ageh I ~ffum 1 1990 I I I I I I I I \I 1. I Rev. E.N. Nwokporo Ezaa 1 2004 I Fr. Nworie Gerry 1 Ezaa 1 1993 I Rev. ki~~oiiEi~iii I NL~UU / is92 I I I I I 1 I Rev. Rose U. Oguinyi Ikwo 1 2005 I fY. Abba Matthew I ubum 1 1993 ' I Rev. Nkpukpu 1 Agba 1 2000 I I I I I I I Rev. D.A. Nwakpa Ezaa 1 2005 I Fr. Inyanwachi E. I Afikpo 1 1994 I Rev. Elijah Okwor 1 Mgbo 1 2000 I I I I I - - I Rev. B.I. Egburu Ikwo 1 2005 / Fr. Oji Joseph I Ishia@ 1 1994 I Rev. Charles Wesley Eze / Izbia 1 2001 I I I I I I I Rev. Simon Obioma I. Ikwo 1 2004 I Fr. Ogbonnaya Peter I Akaeze 1 1994 I Rev. Micheal Igwe I Mgbo 12001 I I I I I I I Rev. Nwanchor C. Ikwo I Fr. Azubuike Joseph I Afkpo 1 1995 I Rev. John Onwe I Mgbo 1 2002 I I I I I I I Very Rev. Dr. A.A. Out Unwana 1 1968 I Fr. Christopher Agwu / Edda 1 1996 I Rev. Peter Nwokeoha 1 Ezaa 1 2003 I I I I I I I Very Rev. Dr. I.OA Ude Unwana I I Fr. Uguru Godwin I ~zii 1 1999 I Rev. Samuel Odo I Ezzillo 1 2005 1 I 1 I I I I I Rev. DFAgha U. Agha Unwanal 1976 /Fr.NwankwoLinusC IEzaa 1 1999 I Assemblies of God I Town I Ordination I I I I I I I Rev. Kenneth U. Elu Afikpo 1 1985 I Fr. Acha Simon ] Akpoha 12 I Rev. D.O. Nwali / Ikwo I I I I I I Rev. Oji U. Oji Afikpo ( 1988 I Fr. Chukwu Paul I Izii 1 2000 I Rev. Joseph Ukwegbe I Ikwo I I I I I I I Rev. William Alu Nnali Afikpo 1 1990 I Fr. Eneogu Gabriel I Ezaa 1 2000 I Rev. Simeon Igwe 1 Ikwo I I I I I I , I Rev. Ukeni Ibiarn Egwu Unwana 1 1993 I Fr. Ezeoke Peter I Akaeze 1 2000 I Rev. Joseph 0. Oke I Ikwo I I I I I I I I Rev. Valentine Out Chukwu Afkpo 1 1995 I Fr. Isu Eseni Simon 1 Edda 1 2001 I Rev. S.N. Edeke I Ikwo I I 1 I I I I I Rev. Ukie G.O. Akpu Afikpo 1 1996 I Fr. Origbo Joseph I Akpoha 1 2001 I Rev. Jeremiah Oke I Ikwo The Presbyterian Mission The Þ om an catholic I Assemblies of God Rev. Oti Alu 1 Afikpo 1 1997 Fr. Nwakwo Christian Ezaa 200 1 Rev. Emmanuel Nshii Izii I I Rev. Iheanacho C. Ogbonnaya I Afikpo 1 1998 ' Fr. Mbam Celestine Izii 2002 Rev. S.N. Iyoku Izii Rev. Orgi Vivian Orie Unwana 1998 Fr. Umuoke Peter Ezza 2002 Rev. Simon Aba Izii Rev. Agha Oti I Mkpo 1 2001 Fr. Okorie Christopher Ishiagu 2002 Rev. Simon Itumo Izii Rev. Sam Oko Ewa I Afikpo 1 2001 Fr. Oko Christopher Afikpo 2002 -Rev. Philip Anjoku Ikwo Rev. Ibiam Aka Aka I Unwana 1 2003 Fr. Elom Danuel Okpoto 1 2003 I Rev. John Alegu I IkwO I Rev. Eze N. Eze I Okposi 1 1974 - Fr. Ituma Sammuel Mgbo 1 2003 I Rev. Clement Nwaebon-yi /-1zG 1 Rev. Chukwu Mmahi I Okposi 1 1975 Fr. Ogudud Moses Oshiri 1 2003 I Rev. Chieme 1 1zii I I I I I Rev. Okike Onwe Okposi 1976 Fr. Ogba Issac Ezzamgbo 1 2003 I Rev. Aleander Nwofe 1 ~zii I I I I Rev. J.O. Chukwu Okposi 1983 Fr. Odom Vincent Izii 1 2003 I Rev. John Ezeigbo 1 Izii Rev. Michael Eze I Okposi 1 1987 Fr. Agara Danuel Izii 1 2004 I Rev. Matthew Iloke I I I Okposi 1 1989 Fr. Aja Ant$ony Ishiagu 2004 Rev, Phili Njoku Ezaa a I I 1 I , Rev. Omoke N. Godwin I Okposi 1 1997 Fr. Inya E. Ogechukwu C. Afikpo 1 2004 I Rev. Gabriel Eze 1 ~zaa I I I I I Rev. ~jokuW. Okorie . I Okposi 1 1993 Fr. Nkwoegu Eusebius Izii 1 2004 I Rev. John Nwori Ezaa I I I I I I Rev. Nwevo J. Kgozi I Okposi 1 2004 Fr. Okorie Samuel Okposi 1 2004 I Rev. Innocent Nworie I Ezaa I I I Rev. A.N. Ukoma Edda 1988 Fr. Opoke Matthew Ezaa 2004 Rev. Anthony Nwali Ezaa Rev. Obasi 0. Uka Edda 1994 Fr. Omogo Peter Mgbo 2004 Rev. Celestine Okpo Ezaa Rev. P.K. Ude I Edda 1 1998 Fr. Aja Ude Kinsley Edda 2005 Rev. Philemon Akam Ezaa rev. Okonachi Sera Edda 1998 The Roman Catholic Assemblies of God I I Edda ( 1999 Fr. Chukwu Innocent E Ezaa 1 2005 Rev. Mkpuma 1 Em ( I Rev. Igwe Chidi 1 Edda 1 2000 I Fr. Eze Alexander 1 Izii 1 2005 ~ev.0 Peters Pzaa 1 I a I I I Rev. Amos E. Arua 1 Edda 1 2000 I Fr. Njoku Ernmanuel I Ezaa 1 2005 Rev. Benjamin Agboeze Ohaukwu I I I I I I Rev. Udurna 0. Chima 1 Edda 1 2001 1 fi. Nwegede Raymond I Ezzamgbo / 2005 Rev. Dr. Emmanuel Akuma Ohaukwu - -- I I / Rev. 0. A Nnachi / Edda 1 2001 ( Fr. Nworie Polycarp 1 Ezza ( 2005 s Rev. Fidelis Anwuru I Ohaukwu I I I I Rev. Orji Ibiam Nkama / Edda / 2001 I Fr. Ogwdu Chukwzma Mgbo 2005 Rev. Richard Agbadu 1 Ohaukwu / I I I I I I I Rev; Patrick Nnachi 1 Edda -1 2002 I Fr. Agbo Peter I Ez&gbo 1 2006 Rev. Okwor - ( Ohaukwu / I I Rev. Joseph Nweke Ohaukwu I I I Rev. Okike 0. Victoria 1 Ug~ulan1 2000 Rev. Philip Oda I Ohaukwu I Nigeain Reformed Church Town Ordination I I I I I Rev. Eze Umahi I Uburu 11991 I Rev. Iziogo K.U.A 1 1zii Rev. Dr Johnosn Odii Afikpo I I I I I I I Rev. Chukwu 0.Ngwu I Uburu . / 1998 I Rev. Daniel N. Mbam I Izii Rev. Innocent Ikpiwe Em I I I I I I I I Rev. Ogbonnaya A. Nwonu I Ubum 1 2002 I Rev. J.A Ebeke ( Izii Rev. Peter Ugwu- 1 Effium 1 d I 4 d rev. Bright I. Orie Uburu 12005 Rev. N.I. Udeh Izii Rev. edeke Effiurn I I I I I I I Rev. Ogbonnaya J. Okoro I Obioha I I Rev. 1.N. Onew I Izii Rev. John Elem Ezza I I I I I I I Rev. Patrick Ogudu 1 Obioha / / Rev. S.O. Nkwuda / Izii Rev. Vincent Nwakpakap / Izii 1 I I 1 I I I Rev. Cornelius Eke I Obioha I ( Rev. D.N Nwibo I Izii 1 2006 I I I I I Rev. Edward J. Okoro I Obioha / I Rev. M.O. Eweogu / Izii I I I 1 I Rev. Om Okorie Ede I Ukaw 1 2000 I Rev. Linus Igwedli / Izii Rev. Elijah Obinna Oko Amasiri 2002 Rev. Promise A. Osim Amasiri 2005 Rev. Jonathan Ogudu Una Oshiri 1982 Rev. Igwe Agom Eze Onicha 2003 ~------.. -- - -- Rev. Ani Michael 0. Isu 1982 Rev. Idam Ebeke Unwana 1993 Missions Instituticrns in the Area under Consideration: The Presbyterian Mission Roman Catholic Mission Anglican Mission Methodist Assemblies 1889 Dispensary established at -1oly Child (Women) 3ishop Otubelu Convent at 3pened Wesley Methodist Established Evangel Unwana. Now dysfunctional / reachers' Training College 4bakaliki. 3condary School Camp Okpoto. Primary School. 4fikpo 1948. 4nglican Community Ezzamgbo Established 1912 Establishment of Hospital St Joseph's (Men) 3econdary School Ameka Secondary School Ndi-ulo and School at Uburu. reacher's Training College Ucwo. Okwagba Mgbo 1926 Established Presbyterian [gbeagu 1958. - - - Rural Health Service (Leprosy Holy Child (Girls) and Tuberculosis) Uburu Secondary School Sharon 1928 Opening of Uburu Leper [zii 1961. Settlement. St Enda's Secondary 195 1 Foundation of Macgregor School Iboko 196 1. f college Afikpo. St ida an's Secondary 1939 Establishment of Rural School Izo - Imoha 1961. Improvement Mission Ikwo. St John BOSCO Secondary 196 1 Opening of PRESCO School Ishiagu 196 1. Secondary School at Izii St Augustine's Junior (Abakaliki). Secondary Ezzamgbo 1962 Establishment of NORCAP 1958. at Ikwo. Misericordiae hospital The Presbyterian Mission Roman Catholic Mission Anglican Mission Methodist Assemblies 319 farms at Ikwo (twenty seven group farms ) (iv) Health - Established Dispensary and Maternity at Ndufu Echara (now) within the Ikwo Local Government Headquarters. Erected bloc Annexed to Agubia Ikwa Cottage hospital. 1982 NORCAP became Anambra State College of Agriculture Echara Ikwo. 1996 NORCAP became Ebonyi State coilege of Agriculture Ikwo. 1999 Establishment of Akanu Ibiam Memorial Seminary at Izii Abakaliki 1999 PRESCO Secondary School became College of Health Sciences of Ebonyi State 320 ', - The Presbyterian Mission Roman Catholic Mission - Anglican Mission Methodist Assemblies Usiiversity. rnne - . *. 3 P 133 1 LbLUU1131LUlGlAL Vl Presbyterian Joint Hospital Ekoli Edda. 2002 NORCAP became Ebonyi State College of Education Ikwo. 2004 School of Nursing and Mid Wifery- Annexed to Uburu Hospital was affiliated with Ebonyi State University.