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INTRODUCTION Aristotle's Famous Words 'Man Is By

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INTRODUCTION Aristotle's Famous Words 'Man Is By INTRODUCTION Aristotle’s famous words ‘man is by nature a political animal’ have attracted widespread debate and controversy for centuries. Understanding Aristotle’s words requires first an understanding of the ‘political’. The word ‘politics’ is derived from the Greek “polis” meaning city-state, so it is ultimately linked to society and communal living. For Aristotle, living in the city- state and thus engaging in the political activities is vital to the smooth running of that state is the inevitable end to mankind’s journey towards ‘the good life’. The nature of mankind for Aristotle is to strive for ‘the good life’, and thus humans form inevitable social ties which help secure this goal. They naturally form couples, then families and the household. These multiple households gradually form villages and then finally the city-state, or in other words the ‘polis’, whereby ‘politics’ occurs as the resolution of conflict through rational debate and argument. This view sees humans as rational creatures of co-operation, deliberation and striving for the common good. The definition in question comes from Aristotle's Politics: "the human is a political animal" (1253a3). There is something indisputable about this characterization: humans are, indeed, the most social of animals, they are denizens of the polis with its institutions and laws, its rulers, judges and generals. It would be difficult to contend that any other animal has recourse to the political as much as the human. Animals form herds unconsciously, while human beings form social relations by reflecting upon the constitution of their community and it is due to this reflexive or rational process that they call themselves political animals. In this sense of the term, the political is what enables humans to avert their gaze from and so derogate the alternative sociality of nonhuman animals. Thus, each society can be described as a political society for it also possesses some organizations and follows a particular system that can be described as political system. According to Easton, political system functions by getting inputs from its environments and these inputs are events or issues in the community that evoke reactions or responses from it. These events or inputs are 1 synthesized by the political system in form of demands from the environment and gives it back out as authoritative decisions or actions. Consequently, institutions are embedded in the political system, they are responsible for one function or the other, be it administrative, legal, bureaucratic e.t.c. These institutions are to be implicit as those agencies employed in the organization, maintenance of peace and tranquility in the community. They are the outlet through which the political system of the people manifests itself. Against this background, this paper is aimed at exploring the political system and institutions of my people, Ukpor in Nnewi-South Local Government Area of Anambra State and to make a critical analysis and appraisal of the political system and institutions of Ukpor as a town. A BRIEF HISTORY OF UKPOR Ukpor is a town founded on a hilly and mountainous topography, beautifully interspersed with rivers, streams, and lakes; with impressive and captivating valleys and forest presenting one of the most beautiful undulating and scintillating scenery in South-East Nigeria. Ukpor which is the citadel and head-quarters of Nnewi-South Local Government Area is bounded in the North by Awka-Etiti town and in the South by Isseke town, the former in Idemili- South Local Government Area and the latter in Ihiala Local Government Area, all in Anambra State. On its East lies Ozubulu in Ekwusigo L.G.A, Okija, Ihembosi and Mbosi town all in Ihiala L.G.A respectively and on the West by Utuh and Ezinifite town all in Nnewi-South L.G.A. Ukpor has an area of about 22 square kilometers and an estimated total population of about 60,000. The density of the population is about 650 per square kilometer. The community has rich clay, sandy and humus soil and they are favourable to the growth of yams, cassava, cocoyam’s and palms. Of course Ukpor people speak Igbo Language. Ukpor has more than 21 springs and 2 waterfalls, when if developed would be tourists delight any day. Here are the rivers, streams, springs and waterfalls in Ukpor and in the villages they are located. Ubu –Osigbu, Ubu Ebubedike – Umudike, Ubu Oti –Umudike, Ubu Ukwaku –Umudike, Iyiose –Umudike, Udoukpor –Umudike, Okpuana –Umudike. Ngene –Umudike, Odohikpaa –Umudike, Mmiri Ezewugwu-Umudike, Nwariria –Ebe, Isiugo –Nzagha, Ohiokosi Umuohama, Otakasi –Umudiji, Egegwu- Umunuko, Nsansa –Umunuko, Mmiri Aki-Umunuko, Ofara –Ebe, Ofara –Umuike, Urasi –Uboma, and Urasi- Umunuko. THE POLITICAL SYSTEM OF THE PEOPLE OF UKPOR The arrangement of political system of my people can be termed as monarchy, although it is elective. The people have the Igwe of Ukpor as the supreme head and ruler of the town, but the throne is not hereditary, instead it is rotational among the seven villages in the order of hierarchy. The throne of the Igwe is for a life time such that the Igwe cannot be dethroned or removed until he dies. The Igwe together with his council of chiefs sees to the maintenance of peace and order in the community, he does this through the various political agencies and traditional institutions of the people whose duty is solely to foster peace and harmony, growth and development of the people. Therefore, they together form part and parcel of the life and culture of the people. Ukpor political system is an analytical component of a political system; it is a system in its own right. Ukpor consists of nine villages: Umuohama, Umunuko, Umuhu, Uboma, Ebe, Umudike, Umudiji, Nzagha, and Umudiji . Certainly, Ukpor is still within the jurisdiction of the chairman of Nnewi-South Local Government Area, Anambra State and also serves as its headquarters. For easy governance and for peace and social order to be maintained in Ukpor, the Igwe demands that each of the nine villages should appoint a Chief, i.e., a person who would be the head and custodian of that particular village. Thus, apart from the appointed Chiefs who are to govern these villages, the 3 eldest in these villages are inevitably made cabinet Chiefs for the period of 10 years according to the constitution. BASIC POLITICAL INSTITUTIONS OF THE PEOPLE OF UKPOR Leadership Succession The leadership of the town is such that they have an Igwe as the sovereign head and ruler who remains on the throne till death. After the death of the Igwe the next village whose turn it is, in order of hierarchy, to produce the next Igwe will present three eligible men to the cabinet Chiefs, who will then conduct election for the three to decide the next Igwe. The qualification for being eligible to the throne includes been a bona-fide son of the soil, married with children, and good character with no previous cases of moral wrongs. Implicitly, the leadership succession in Ukpor is not hereditary. At the death of the traditional ruler, the next village in line brings out the three men and presents to the cabinet Chiefs who will in turn examine them before conducting election to finally decide who mounts the throne. Some benefits of this type of leadership succession is that it reduces the issue of crisis and quarrel in the process of selecting a new king since everybody knows the village it will come from. Again, it also removes some of the squabble apparent in a hereditary system amongst brothers in tussle to ascend the throne. The Council of Chiefs (Ndi Nze na Ozo) The council of chiefs is quite different from the cabinet Chiefs. While the membership of the cabinet Chiefs are not by appointment but naturally belongs to the eldest son of each village that of the council of chiefs is by appointment. The council is made up of one person from each village. This person is given the title of “ Nze na Ozo.” These people assist the Igwe in discharging his duties to the community. From these chiefs, the Igwe chooses people to handle different ports folio, 4 ranging from the palace secretary, palace treasurer, chief of festivals, chief of public relation, etc. They make-up the Igwe’s cabinet and act in accordance with his directives. At the death of the ruling Igwe, the council of chiefs becomes inactive and the cabinet Chiefs takes charge of affairs until a new Igwe is elected. It remains in the power of the new Igwe to decide whether to continue with the old council of chiefs or to constitute new Chiefs. The constitution of these council members is done by the different villages independently selecting among themselves people of good moral qualities to represent them there. It is not by age. However, the persons/people to be selected must be married and with children, well acquainted with the cultures of the people and with no record of moral wrongs. Ofala or Iri-ji Festival As I earlier pointed out, the main festivals are Ofala and Iri-ji festivals in Ukpor. The Ofala festival is normally celebrated at the Igwe’s Palace. The entire community used to gather there with different masquerades from each village. The Igwe and his council prepare the feast by killing 4 cows and women organization prepares the cows and food that would reach everybody – men, women, youths and children. The day of this feast is a ceremonious day for every indigene of the town. However, the feast of Iri-ji is being celebrated at the market square. This feast is properly known as new yam festival. The Igwe and his council, on this day, honour some industrious men by given title to those of them who plant yam more than others.
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