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Ágwà
Ọ̀hà Ágwà
Town
Giant Uzhi tree at Obudi, Ágwà
Giant Uzhi tree at Obudi, Ágwà
Motto(s): 
Udo, ịdị n'otu, na Ọganihu
Ágwà is located in Nigeria
Ágwà
Ágwà
Coordinates: 5°33′35″N 6°53′00″E / 5.55972°N 6.88333°E / 5.55972; 6.88333
Country Nigeria
StatesImo State
LGAOguta LGA
Villages
Government
 • TypeTraditional Republicanism, Councillorship
 • BodyTraditional Chiefs of autonomous communities, Elected Ward Councillors
Area
 • Total[2]259 km2 (Formatting error: invalid input when rounding sq mi)
Population
 • Total230,000[1]
 • Density888/km2 (2,300/sq mi)
Demonym(s)Onye Ágwà, Ńdé Agwa,Agwarian
Time zoneUTC+1 (WAT)
Postcode
464111,464112[3]
ReligionChristianity, Omenala

Agwa is an agrarian community in the easternmost part of Oguta LGA of Imo State, lying 22 kilometres East of Oguta town, and 15 kilometres West of the Owerri Capital Territory,[4]


Forbidden_Okoroshi_Masquerade_Mask_Head

Geography

[edit]

The Agwa region is situated on the East banks of the Orashi and Njaba Rivers, at the crossroads of Igbo culture, surrounded by the Oru (Riverine Igbo) to the West, the Isu to the North, the Uratta clusters to the East, and the Ohaji to the South[5].

Agwa is located in a lowland area, nestled within the verdant tropical rainforests of the Lower Niger plains. It shares its borders with Ogbaku in Mbaitolu LGA to the North, Ejemekwuru and Izombe in Oguta LGA to the West, Amakohia-Ubi and Okuku in Owerri West LGA to the East, and Amafor, Obogwe, and Egbema communities in Ohaji/Egbema L.G.A to the Southwest and South, all within Imo State.[6][7].

The Agwa clan's territory constitutes 24.3% of the landmass of Oguta LGA. However, the area occupied by Agwa settlements is only 10.5km², accounting for merely 7.7% of the entire landmass of the Agwa territory. The remaining 92.3% of the territory comprises farmlands and conserved forests.

Although there are no rivers or streams within the clan itself, Agwa falls within the river basins of the Orashi and Njaba rivers. Historically, aside from rainfall, the main sources of water were ponds, wells, and tree trunks, with the rivers in neighbouring Egbema providing additional water resources[8][9]

According to oral traditions and myths, it is believed that a tributary of the Orashi River once extended to Agwa before disappearing, reportedly due to a dispute with the people of Agwa over meeting the demands of the water spirit[10][11].

In historical texts, the town was previously referred to as Obudi-Agwa. This naming convention arose from the establishment of a colonial native court and dispensary at Obudi village after the Anglo-Aro war. However, this was later rectified to accurately reflect the name of the town[12][13][14][15][16]

Demography

[edit]

The Agwa people, a distinct and significant clan situated in the Igbo heartland, are integral to the Oratta cluster of the Southern Igbo, recognized as the Owerri group from a historical and anthropological perspective.[17] Renowned for their belligerent nature, war might, and their audacity, courage, and bravery,[18][19] Agwa people have a longstanding history of successful warfare, particularly in the context of territorial expansion[20], manifested in recurring disputes with neighboring communities over land.

Linguistically, the Agwa people speak a unique dialect of Igbo, sharing similarities with the dialect spoken by the Oratta clusters or the Owerri group.[21] Notably, the Agwa dialect is distinguished by its unique tone, accentuation, semantics, and phonology. It is characterized by a strong accent and an imposing tone, setting it apart from other Igbo dialects.[22]

In terms of population, the Agwa clan holds the distinction of being the most populous clan in Oguta Local Government Area (LGA)[23] and ranks as the second largest clan in the entire Imo State based on indigenous population, second only to Mbieri in Mbaitolu LGA.[24] Within Oguta LGA, the Agwa clan constitutes the majority of the voting strength, with three out of the eleven wards. Specifically, the population of Agwa alone constitutes 27.2% of the entire population of Oguta LGA.

Historical population figures reveal that the 1963 census, controversially rejected by the Eastern Regional Government for deflating the population[25] [26]reported the population of Agwa at 29,000.[27] Conversely, a 1969 US report estimated the population of the clan to be around 75,000.[28] Presently, the population is estimated to exceed 230,000 [29]with approximately 35% of the population residing outside the clan.

An excited crowd at the Oririnta Festival, Umuekpu Village.

Remarkably, the Agwa people have a notable presence in various cities within and outside Imo State, especially in Owerri, Port-Harcourt, Lagos, Onitsha, Enugu and Abuja, as well as in several countries around the world.

Agwa Central Union Logo

The Agwa Central Union (ACU) plays a pivotal role in integrating all home and diaspora town unions for community development.[30] Religiously, the Agwa people are predominantly Christians, with a substantial Roman Catholic population.[31] Despite the influence of Christianity, a sizable population still adheres to traditional religions, with recent years witnessing a resurgence of interest in the traditional religion.[32][33]

History

[edit]
Oghu Masqueraders seated during an Oghu play at Mgbala-Agwa, 1984.

The history of the Agwa clan is rich with diverse accounts and narratives that have shaped its complex lineage and cultural evolution.

Etymology

[edit]

The term "Agwa" carries multifaceted meanings, adding layers to the clan's etymology. According to older Igbo dictionaries, it signifies a climbing plant, potentially linked to the nomenclature of the Ihiagwa town. Moreover, in the Igbo language, "Agwa" conveys the concept of "character" or behavior. One theory suggests that the name "Ihiagwa" is a reflection of the behavior of its people, echoing a statement attributed to Chukwu when departing from the Otamiri river to Arochukwu[34]. Additionally, in the Ikwerre dialect, spoken south of Agwa, "Agwa" denotes "remnants", infusing another layer of significance to its etymology.[35]

Traditions of Origin

[edit]

The historical saga of the Agwa clan is deeply intertwined with oral tradition, a common thread in the annals of many African communities. Despite its limitations, oral tradition remains a cornerstone in the preservation of African history[36][37] Exploring the genesis of the Agwa Clan, oral traditions present three principal theories: The Ihiagwa Theory, the Autochthonous Theory, and the Amalgam Theory.

  • The Ihiagwa Theory

The Ihiagwa Theory emerges as the most prevalent, revolving around the migration from Ihiagwa town in the present-day Owerri West LGA of Imo State [38]. This narrative unfolds through two distinct accounts, both converging on a significant migration from Ihiagwa.

One prevailing account traces the origins of the clan to the children of the Agwa ancestral figure who had four wives who gave birth to nine children, namely: Akuma, Udi, Abadi, Mgbala, Ofeke, Obe-ama, Ukpo, Omi and Uba [39]. This narrative suggests a shared parentage with the founders of Ihiagwa and Nekede, fostering a brotherly relationship described as Uzhi na Abọshi. However, it's worth noting that oral traditions and accounts from the Ihiagwa and Nekede people do not corroborate this claim.

An alternate perspective suggests that the clan was established by lineage groups from Ihiagwa following a dispute, with pioneer groups such as Akuma, Ahii, and Ezekpu leading the migration. The Akuma group is regarded as the oldest settler, while a variant of this account credits the Mkpọ́kị́rị́kpọ group with the founding of Mgbala, which later played a role in the establishment of Agwa. According to this narrative, the Akuma lineage initially migrated to Agwa and founded "Obeakuma," while the Ahii and Ezekpu-led groups established the Obe-udi (Obudi) settlement and Umuekpu, respectively. Subsequent villages within the Agwa clan are believed to have been founded by migrants from various regions who joined these primary lineage groups.

  • The Amalgam Theory

The Amalgam theory presents a different perspective, suggesting that the Agwa Clan was formed by people from diverse areas who recognized the fertility of the land that would become Agwa. However, the theory emphasizing the unique dialect and culture of Agwa, influenced by neighboring groups, as evidence of its diverse origins, acknowledges the assimilation of the later groups by the foremost groups [40]. It is also proposed that this diversity accounts for the large population and geographical size of the Agwa clan. Notably, Obe-ama is believed to have been founded by a group from Mgbolo (Okuku) and discovered by the Obe-akuma, while Umuomi was established by contingents from Awarra. The founding of Umukpo and Ụmụofeke is attributed to migrants from the Ohaji area, with the Mgbala group largely consisting of lineages or migrant wrestlers from EGBEMA. Furthermore, the history of the Uba village is traced to Ubachima of Awo-Ọmamma in Oru-East, underscoring its significance as one of the penultimate groups in Agwa. Finally, the Arọ quarters in Agwa are portrayed as the last group to join the Agwa clan.

These diverse historical accounts illustrate the complexities of Agwa's origin and the intricate interactions that have shaped its cultural tapestry. While each narrative offers unique insights, they collectively contribute to a comprehensive understanding of the clan's historical development and the mosaic of influences that have defined its identity.

  • The Autochthonous Theory

°Nfunala Account

One fascinating theory concerning the origin of the Agwa people is the "Autochthonous Theory," which asserts that the Igbo (Agwa) people have always resided in their current location and have never migrated from elsewhere.[41] This theory, known as Nfunala in Igbo historiography,[42] is particularly prevalent among Southern Igbo groups, with the Ezinihitte group being a notable proponent.[43]. This theory is supported by a number of Igbo scholars such as Elizabeth Isichei. [44]


Interestingly, while other accounts primarily trace the origin of the Agwa people to Ihiagwa, this theory is countered by traditions within the Ihiagwa community that strongly suggest that the clan did not migrate from any other region[45] The Ihiagwa people hold the ọguzie afọ (traditional calendar keepers) and have developed a theory of origin that posits that Chukwu, the creator, once resided in Ihiagwa and coexisted with the people there in Ọ̀támmị́ri [46]

The existence of contrasting narratives surrounding the origin of the Agwa people adds depth to our understanding of the rich tapestry of Igbo history and traditions. It highlights the complexities and variations within historical accounts and serves as a tantalizing invitation to explore the multifaceted nature of cultural heritage. Through delving into these historical narratives, we are presented with remarkable insights into the interconnectedness of folklore, tradition, and the intricate evolution of cultural identity.


°The Proto-Igbo Migrations

The history of the Proto Igbo people is a captivating tale that unfolds against the backdrop of the Niger-Benue Confluence area, where they coexisted with other East-Kwa groups like the Yoruboid, Edoid, and Nupoid clusters.[47] The fascinating semblances and shared genetics among the Kwa group members provide valuable insight into their interconnectedness and historical roots.[48]

The Nri-Awka, and Isuama areas became the heartland of the Igbo cultural civilization, from where the Igbo are believed to have further expanded.[49]

Idah served as a pivotal point of primary dispersal of the Igbo[50][51], while the region later known as Idu, within the Benin Kingdom, emerged as another center of convergence and dispersal.[52] The trail of communities bearing the name Agwa, with many featuring prefixes, offers an intriguing narrative echoing the theory of Autochthonous origin.

Delving deeper into the historical tapestry, we unearth the presence of "Ibagwa" in the Northern fringes of Igbo land in Enugu State and Ali-Agwa in Ika, in the Igbo-speaking region of Delta State. Furthermore, the Obe-Agwa communities in the Ogbaru area of Anambra State, as well as the Obeagwa village in Oguta town, serve as living testaments to the enduring legacy of the Igbo people.

The oral traditions surrounding the encounters between the Oguta populations, Obe-Agwa, and Awa people upon their arrival in present-day Ameshi (Oguta) from Idu provide invaluable insights into the dynamic interactions and cultural interweavings of these communities[53]


Venturing Eastwards, the prominence of the Agwa Clan and the existence of several UmuAgwa communities in locales such as Mbieri and Ọfọrọala underscore the widespread influence and historical significance of the Agwa name. Meanwhile, the presence of Lagwa town in Mbaise serves as yet another thread in the rich historical tapestry, highlighting the enduring heritage of the Agwa communities.

Intriguingly, the prevalence of the Agwa name across different regions and its association with a theory of Autochthonous origin offers a compelling lens through which to explore and understand the intricate historical dynamics and the cultural fabric of these communities. This rich tapestry of history not only serves as a source of inspiration but also stands as a testament to the enduring legacy and profound interconnectedness of the Igbo people and their diverse communities.


°The West-East Early Igbo Migration

The historical phenomenon of the Agwa clan illuminates a compelling narrative of migration and dispersal within the cultural tapestry of Southern Igbo land. The amalgamation of oral traditions and scholarly documentation paints a vivid picture of an organized trail downstream from the Niger-Benue Confluence, spearheading a West-East migration from the East Bank of the Niger.

The Ngwa theory of origin provides significant support for this East-West migration narrative, tracing a path from Umunnoha towards the Imo River.[54] Notably, the name "Ngwa" itself bears resemblance to "Agwa," suggesting a possible cognate relationship and hinting at the remnants of a bygone era. The presence of communities such as "Umuagwa" and "Uratta" in Ngwa land, intricately intertwined with the Agwa people, further corroborates this historical tapestry.

Venturing southward, the accounts of the Ikwerre shed light on the enigmatic figure of Wagwa, described as the "child of Agwa" and revered as an ancestral figure within certain clans.[55] An inherent connection emerges through the Omagwa clan, formerly documented as "Agwa" and still referred to as such by the indigenous population. The ancestral figure, "Agwa Wirie," resonates as a testament to the enduring legacy of the Agwa clan.

The pivotal role of the Odagwa clan and the UmuAgwa in Ọmụma, positioned in the Echie region, adds another layer of evidence to this narrative of migration. These fragments of history coalesce to form a compelling tableau of a possible East-West migration, where those who remained retained the appellation "Agwa," symbolizing their status as enduring remnants of a bygone era.

The Agwa historical phenomenon finds its most resonant echoes within the cultural fabric of Southern Igbo land, particularly within the Oratta-Ikwerre region. Darryl Forde and G.I. Jone's seminal work, "The Ibo and Ibibio Speaking Peoples of South-Eastern Nigeria," delineates this cultural tapestry, encompassing the Oratta, Echie, Ọmụma, and Ikwerre tribes. It discerns the distinctiveness of Agwa within the Oratta proper while acknowledging the profound kinship that binds these communities.[56][57]

In light of this expansive historical account, it becomes evident that the Agwa clan played a pivotal role in the early Igbo migration and dispersal, leaving an indelible imprint on the cultural and historical landscape of Southern Igbo land.

°The Ochie Connection It is truly fascinating to delve into the intricate historical connections among the Etche, Ngo, the Ezelukwu of the Ọfọ-Akuru clan around Owerri, the Ochie clan around Owerri, of which Ihiagwa belongs, and Ohaji peoples, centered around the prominent ancestral figure known as Ochie. This figure holds significant importance as it is intricately woven into the origin stories of these diverse groups.

Ochie's enigmatic origins are shrouded in mystery, with beliefs that he initially resided at the source of the Otamiri river before embarking on a southward migration to Igbodo, from where the Echie tribe traces its origins. The very name of the Echie tribe is a testament to the enduring legacy of Ochie, signifying the profound impact of this ancestral figure on the cultural tapestry of the region.

However, in these areas, Ochie is seen as the first man. Notably, numerous communities and bodies of water within these areas bear the enduring imprint of Ochie, with many bearing the suffix "Ochie," such as the Imommiriochie, Orammiriukwaochie and the Ogeochie rivers, Nkaramochie in Ihiagwa, etc .The pervasiveness of this nomenclature is a testament to Ochie's enduring influence and the profound reverence accorded to this ancestral figure.

The significance of Ochie extends beyond mere nomenclature, permeating the very fabric of tradition and belief among the Ihiagwa people, where the influence of Ochie is palpably observed, in the origin theories surrounding the Agwa people. This enduring connection serves as a captivating testament to the far-reaching influence of Ochie across various cultural and ethnic boundaries.

Furthermore, the intricate Mbari and Obiri systems stand out as a distinctive feature uniting these diverse groups, reflecting the convergence of cultural practices and belief systems. Notably, in one of the Mbaris in Agwa, the eminent anthropologist Herbert M. Cole documented a figure dedicated to "Ekwonochie," believed to be a deity associated with the blessing of multiple births[58]. This striking manifestation further underscores the enduring legacy of Ochie, signifying the deeply rooted cultural and religious significance attributed to this revered figure.

The profound kinship and interweaving relationships between Agwa and the Oratta clusters serve as yet another compelling testament to the enduring influence of Ochie. This is particularly evidenced through the replication of community names between Oratta and Echie, illustrating the indelible bonds that transcend geographical boundaries. Instances such as the replication of community names between the Agwa clan, Mbieri, Obinze and the nearby Ogbaku group, as well as the Ngor-Okpala group, exemplify the enduring legacy of Ochie, as reflected in the replication of village names such as Umuekpu, in the aforementioned clans. Similarly, the replication of the name "Umukpo" within Agwa and Echie further emphasizes the profound cultural and historical connections that endure to this day.

In conclusion, the captivating historical tapestry woven around the enigmatic figure of Ochie serves as a profound testament to the enduring influence and interconnectedness of diverse cultural and ethnic groups within this region. The intricate web of historical, cultural, and religious connections underscores the profound significance of Ochie as a unifying ancestral figure, whose enduring legacy continues to shape and inspire the cultural fabric of these diverse communities.


Early History

[edit]

The Agwa clan, in its early formation, comprised nine villages, and was later expanded to include a tenth village with the inclusion of the Aro group. This led to the widely recognized phrase "Ọfọ ntolu jikọ̀tàrà Agwa, Aro agaa ha iri". [59] The clan became renowned for its martial prowess and combative nature, earning monikers such as "Agwa Ọ̀l'ọ̀pị̀à" and "Nde Agwa na-apa mma". In addition to their ferocity in battle, the clan was celebrated for its unity and agricultural achievements, solidifying its status in history.


-Colonial History===

Notes

[edit]
  1. ^ Ozor, Nduka (23 September 2015). "Widow's Empowerment Program". Nduka Ozor. Agwa community is located in the Eastern Part of Nigeria. Eighty-five percent of the people are predominantly Catholics. The town has a total population of about 230,000 people with two catholic parishes, one public post primary school and, three private post-primary schools.
  2. ^ Committee on the Judiciary, United States Congress (1969). Relief Problems in Nigeria-Biafra: Hearings Before the Subcommittee to Investigate Problems Connected with Refugees and Escapees. U.S Government Printing Office.
  3. ^ "Obudi agwa Imo - Nigeria Postcode".
  4. ^ Unagha,Amanze.Agwa in Perspective,Gifas & Associates, 2004,p.11.
  5. ^ Jones, G.I; Forde, Daryll (1950). 𝑻𝒉𝒆 𝑰𝒃𝒐 𝒂𝒏𝒅 𝑰𝒃𝒊𝒃𝒊𝒐 𝑺𝒑𝒆𝒂𝒌𝒊𝒏𝒈 𝑷𝒆𝒐𝒑𝒍𝒆𝒔 𝒐𝒇 𝑺𝒐𝒖𝒕𝒉-𝑬𝒂𝒔𝒕𝒆𝒓𝒏 𝑵𝒊𝒈𝒆𝒓𝒊𝒂: Ethnographic Survey of Africa, Western Africa part III. London: Oxford University Press for the International African institute.
  6. ^ "Agwa at a Glance". www.Insideagwa.com.ng. Inside Agwa News and Entertainment. 16 May 2024. Retrieved 23 June 2024.
  7. ^ Unagha, Amanze (2004). Agwa in Perspective. Lagos: Gifas & Associates. p. 11.
  8. ^ Ifesinachi Nwadike (10 November 2021). The Ludicrousness of "Ungodly Things" An essay on African Christians and the destruction of African heritages (Report). Kalahari Review. p. 1. Retrieved 23 June 2024. Agwa has no river, no lake, no dam...what used to obtain in time past was Ọmi — a water preservation system that collated and retained rainwater in a large dugout hole over a period
  9. ^ "Agwa at a Glance". www.Insideagwa.com.ng. Inside Agwa News and Entertainment. 16 May 2024. Retrieved 23 June 2024.
  10. ^ Unagha, Amanze (2004). Agwa in Perspective. Lagos: Gifas & Associates. p. 11.
  11. ^ Ifesinachi Nwadike (10 November 2021). The Ludicrousness of "Ungodly Things" An essay on African Christians and the destruction of African heritages (Report). Kalahari Review. p. 1. Retrieved 23 June 2024. A misunderstanding between Ogbuide, the river goddess, the guardian of the lake and the then Chief Priest, led to the departure of that side of the river from my town
  12. ^ Unagha, Amanze (2004). Agwa in Perspective. Lagos: Gifas & Associates. p. 10. The name Agwa has been erroneously known outside as Obudi-Agwa.This is a misconception
  13. ^ Eastern Nigeria (Nigeria) Agriculture Division (1962). Report 1960/1961-1963/1964 (Report). Government Printer 1962. p. 31.
  14. ^ Jones, G.I; Forde, Daryll (1962). 𝑻𝒉𝒆 𝑰𝒃𝒐 𝒂𝒏𝒅 𝑰𝒃𝒊𝒃𝒊𝒐 𝑺𝒑𝒆𝒂𝒌𝒊𝒏𝒈 𝑷𝒆𝒐𝒑𝒍𝒆𝒔 𝒐𝒇 𝑺𝒐𝒖𝒕𝒉-𝑬𝒂𝒔𝒕𝒆𝒓𝒏 𝑵𝒊𝒈𝒆𝒓𝒊𝒂: Ethnographic Survey of Africa, Western Africa part III. London: Oxford University Press.
  15. ^ Nigeria Federal Census Office (1964). Population Census of Nigeria, 1963: Eastern Region. Lagos: Federal Census Office. p. 6.
  16. ^ Ekechi, Felix (1989). Tradition in Eastern Nigeria:a sociopolitical history of Owerri and its hinterland,1902-1947. Ohio: Kent State University Press. ISBN 0873383680.
  17. ^ Jones, G.I; Forde, Daryll (1962). 𝑻𝒉𝒆 𝑰𝒃𝒐 𝒂𝒏𝒅 𝑰𝒃𝒊𝒃𝒊𝒐 𝑺𝒑𝒆𝒂𝒌𝒊𝒏𝒈 𝑷𝒆𝒐𝒑𝒍𝒆𝒔 𝒐𝒇 𝑺𝒐𝒖𝒕𝒉-𝑬𝒂𝒔𝒕𝒆𝒓𝒏 𝑵𝒊𝒈𝒆𝒓𝒊𝒂: Ethnographic Survey of Africa, Western Africa part III. London: Oxford University Press for the International African institute. p. 144.
  18. ^ "Agwa at a Glance". www.Insideagwa.com.ng. Inside Agwa News and Entertainment. 16 May 2024. Retrieved 23 June 2024.
  19. ^ PIND (2021). Conflict Resolution in Agwa Clan in Oguta Local Government Area (LGA) of Imo State by a Network of Peace Actors–A Case Study (Report). Foundation for Partnership in the Niger-Delta. p. 3. The Agwa Clan is historically known as the ancient warriors' kingdom
  20. ^ Sylvester Chukwuemeka (18 June 2024). "AGWA DEVELOPMENT: A HISTORICAL APPRAISAL AND PROJECTING THE FUTURE". www.Insideagwa.com.ng. Inside Agwa News and Entertainment. Retrieved 23 June 2024. With an increased population, they started the " expansionist project." The large expanse of arable land we have today is to their credit
  21. ^ Igyor, Doris (19 January 2009). "Count Us Out of Proposed Njaba, Orashi States". Nigeria. Abuja. Retrieved 23 June 2024. with their brothers and sisters in Owerri, Ihiagwa, Nekede, Irete, Uratta, etc, because they enjoy mutual culture and language affinity
  22. ^ Unagha, Amanze (2004). Agwa in Perspective. Lagos: Gifas & Associates. p. 12-13. ISBN 9780647988. ...her dialect contains a lot of tonal mixture... differentiated from the dialects of the other towns around it by high accent that characterizes their speech
  23. ^ Uzoaru, Stanley (20 February 2023). "10 communities,100 villages endorse Izunaso for Imo West senate". Owerri. Retrieved 23 June 2024. Agwa clan is about half of the population of the entire Oguta LGA. Whereas the people of Agwa Clan comprising the three INEC Wards: (i) Mgbala/Ubah Ward (ii) Obudi/Aro Ward, and (iii) Uwaorie Ward
  24. ^ "Agwa at a Glance". www.Insideagwa.com.ng. Inside Agwa News and Entertainment. 16 May 2024. Retrieved 23 June 2024. She is the second most single-populated clan in Imo State after Ogwa-Mbieri ... and the highest in Oguta.
  25. ^ Ajayi, Rotimi; Fashagba, Joseph Yinka (2020). Advances in African Economic, Social and Political Development. Springer Nature. p. 69. ISBN 9783030505097.
  26. ^ National Population Commission. "HISTORY OF POPULATION CENSUS IN NIGERIA". www.nationalpopulation.gov.ng/. National Population Commission. Retrieved 25 June 2024. The 1963 census exercise despite the controversies it generated especially its rejection by Governors of Eastern and Midwestern Nigeria who went to the Supreme Court to contest the results, but lost was accepted by the Federal Government.
  27. ^ Nigeria Federal Census Office (1964). Population Census of Nigeria, 1963: Eastern Region. Lagos: Nigeria: Federal census Office.
  28. ^ Committee on the Judiciary, United States Congress (1969). Relief Problems in Nigeria-Biafra: Hearings Before the Subcommittee to Investigate Problems Connected with Refugees and Escapees... U.S Government Printing Office.
  29. ^ Ozor, Nduka (23 September 2015). "Widow's Empowerment Program". ndukao.blogspot.com. Nduka Ozor. Retrieved 23 June 2024. Agwa community is located in the Eastern Part of Nigeria. Eighty-five percent of the people are predominantly Catholics. The town has a total population of about 230,000 people with two catholic parishes, one public post primary school and, three private post-primary school.
  30. ^ "Agwa at a Glance". www.Insideagwa.com.ng. Inside Agwa News and Entertainment. 16 May 2024. Retrieved 23 June 2024. What the Ohanaeze Ndi Igbo is to the Igbo tribe, is what ACU is to the Agwa clan/The ADF is the apex forum for all Agwa sons and daughters living outside Nigeria. It is a platform for the socioeconomic advancement of the Agwa clan and membership welfare
  31. ^ Ozor, Nduka (23 September 2015). "Widow's Empowerment Program". ndukao.blogspot.com. Nduka Ozor. Retrieved 23 June 2024. Agwa community is located in the Eastern Part of Nigeria. Eighty-five percent of the people are predominantly Catholics
  32. ^ Nnoruga, James (2023). "Examining the Sudden Religious Change in the South-East Nigeria in the Light of Horton's Theory of Religious Change". Nigerian Journal of African Studies (NJAS). 5 (3): 59. ISSN 2734-3146. Over the last decade, the South-East Nigeria has seen ...an unprecedented number of votaries going back to the Igbo/African traditional religion.
  33. ^ Nwadike, Chinedu (25 February 2024). "On the Resurgence of African Traditional Religion". The Forum Newspaper. No. 13 (808 ed.). Orlu: Catholic Diocese of Orlu. p. 13. You have heard it whispered in some corners and also witnessed a series of arguments boldly presented in public places that... it is time to return to African Traditional Religion... In this regard, a growing number of youths (a very small fraction now anyway) are distancing themselves from Christian religious practices and teachings they were nurtured in since childhood and renouncing Christianity.
  34. ^ Ngoka, C.D (1982). "A History of Ihiagwa". Ọha Ihiagwa Cultural Magazine. Nsukka: Ihiagwa Students Association, University of Nigeria Chapter.
  35. ^ Johnson, Israel Ndu (March 2020). "Omungwo In The Evolution Of Elele As The Cradle Of Ikwerre". West African Research Journal of Arts, Management, Physical and Social Sciences. 11 (1). In Elele, there is common belief that Ele's last son was Agwa and Agwameans remainder in Ikwerre language
  36. ^ Emereole, Walter; Nkwocha, Anthony (December 2020). "Ndigbo and the Enigma of an Unsettled Historical Origin; a Contribution to an Unending Dialogue". Port Harcourt Journal of History & Diplomatic Studies. 7 (4): 85–101.
  37. ^ Njoku, Constance; Onyeanu, Lilian; Anyaele, Michael (2020). "ORAL Tradition As Source Of Sustenance Of Traditional Values: A Study Of The Legendary Mbaeri Nwaotuoke, Founder Of The People Of Mbieri Of Imo State". Nigerian Social Science Education Review. 4 (1): 36–47.
  38. ^ Sylvester Chukwuemeka (18 June 2024). "AGWA DEVELOPMENT: A HISTORICAL APPRAISAL AND PROJECTING THE FUTURE". www.Insideagwa.com.ng. Inside Agwa News and Entertainment. Retrieved 23 June 2024. Oral history had it that the ancestors of Agwa migrated from Ihiagwa, Owerri West, Local Government Area, Imo State
  39. ^ Unagha, Amanze (2004). Agwa in Perspective. Lagos: Gifas & Associates. p. 6. Those who adhere to this version of ancestral descent provide a genealogical tree, which shows that Agwa had nine sons, representing the founders of the nine different towns of the clan
  40. ^ Sylvester Chukwuemeka (18 June 2024). "AGWA DEVELOPMENT: A HISTORICAL APPRAISAL AND PROJECTING THE FUTURE". www.Insideagwa.com.ng. Inside Agwa News and Entertainment. Retrieved 23 June 2024. When our ancestors settled within the territory called Agwa, they started boosting their population by bearing as many children as possible, and adopting and assimilation strangers (Ndi Isu). With an increased population, they started the expansionist project.
  41. ^ Iweadighi, Sabinus. "Origin or Genealogy of the Igbo people of Nigeria" (Document). Vienna: Sabinus Iweadighi. p. 2. This hypothesis says that the Igbo people have been here – where they are located now - since the beginning of time. It argues they have remained in their present area without being immigrants since they occupied a kind of established position territorial wise.This tends to support the views of Hartle who said that "Archaeology indicates that the Igbo were in occupation of parts of South-Eastern Nigeria by 2000–3000 BC.
  42. ^ Isichei, Elizabeth (1976). A History of the Igbo People. London: Macmillan press.
  43. ^ Emereole, Walter; Nkwocha, Anthony (December 2020). "Ndigbo and the Enigma of an Unsettled Historical Origin; a Contribution to an Unending Dialogue". Port Harcourt Journal of History & Diplomatic Studies. 7 (4): 85–101. That is, those Igbo who believe that they were created and place where they presently found themselves in Igbo land, The Nfunala Theory is used to explain their claim
  44. ^ Isichei, Elizabeth (1976). A History of the Igbo People. London: Macmillan press. The Igbo homeland is one of the most densely populated in the world, and its inhabitants – the Igbo – may have lived in their present locale from the dawn of human history.
  45. ^ Ngoka, C.D (1982). "A History of Ihiagwa". Ọha Ihiagwa Cultural Magazine. Nsukka: Ihiagwa Students Association, University of Nigeria Chapter.
  46. ^ Okor, Emezi (1975). "The Origin of Ihiagwa" (Interview). Interviewed by J.O Muruakor. Umuelem-Ihiagwa: Ihiagwa Students Association.
  47. ^ Weize, Constanze (2013). "Governance and Ritual Sovereignty at the Niger-Benue Confluence: A Political and Cultural History of Nigeria's Igala, Northern Yoruba and Nupoid-Speaking Peoples to 1900 C" (Document). Los Angeles: UCLA Electronic Theses and Dissertations. p. 72. the time period of the early divergence of the proto-Western Benue-Congo, out of which emerged the ancestral speech communities of the later Yoruba, Igala, and Nupoid-speaking peoples. These developments occurred in the region around the Niger-Benue confluence from as early as the fourth millennium BC
  48. ^ Nwaezeigwe, Tony Nwankwo. "The Politics Of Language And Ethnic Identity Among The West Niger Igbo Of Nigeria" (Document). Nsukka: Nwaezeigwe Tony. p. 460. All these similarities in vocabularies tend to point to one direction.— that the Igbo, Edo, Yoruba, Igede, Igala, Idoma, Nupe, Bassa, Gwari (Gbagyi), Ogori and Igbira (Ebira) among others once lived together as one people in one common area in the remote past where they spoke one common language.
  49. ^ Talbolt, Percy; Mulhall, H (1962). The Physical Anthropology of Southern Nigeria. Cambridge: Cambridge University Press. ISBN 9781107652026. "The Ibo…. have no tradition of migration from elsewhere and appear to have settled in the thickly populated parks of Nri-Awka and Isu-Ama area for a very long period and have spread from there…"}}
  50. ^ {cite news |author =eTimes News Africa|date=4 July 2020 |title=Idah: Home of Igbos, Jukuns, Yorubas and Hausas |location=Idah |quote=It is incorrect to say that Idah is occupied by Igalas, Idah which is today called headquarter of Igala land was first occupied by Igbos, Yorubas, jukun and Hausas, the Igbo part of Idah were the descents of Onoja, Onoja was the son of Eri the founder of ancient NRI kingdom in Anambra state..}}
  51. ^ Boston, J.S (1960). "Notes on Contact Between the Igala and the Ibo". Journal of the Historical Society of Nigeria. 2 (1): 54. JSTOR 41970820. Retrieved 30 July 2024. Yet Igala traditions explicitly state that Aboh was founded in a migration of families from Idah, the Igala capital
  52. ^ Nwaezeigwe, Tony Nwankwo. "The Politics Of Language And Ethnic Identity Among The West Niger Igbo Of Nigeria" (Document). Nsukka: Nwaezeigwe Tony. p. 465. are the copious traditions of migrations of waves of people out of the centre of Benin power to several places. In fact there is no ethnic group in the Niger Delta which does not have accounts of migration from Benin
  53. ^ Nzimiro, Ikenna (1972). Studies in Ibo Political Systems: Chieftaincy and Politics in Four Niger States. California: University of California Press. p. 15.
  54. ^ "Ngwa Community UK". ngwacommunityuk.org. NgwaCommunityUK. 2014. Retrieved 30 July 2024. the main body of the Ngwa clan is said to have originated from a village called Umunoha in the present Owerri zone of Imo State Nigeria. Tradition related that people of Umunoha village had taken a journey in search of new lands in which to dwell, the journey lasted many days and the group finally arrived at the banks of the great Imo-River
  55. ^ Johnson, Israel Ndu (March 2020). "Omungwo In The Evolution Of Elele As The Cradle Of Ikwerre". West African Research Journal of Arts, Management, Physical and Social Sciences. 11 (1). The name of their mother was Agwa. From time immemorial till present times, there is a common exclamatory remark in Elele, EleWagwah" meaning Ele of Wagwah which is also used in Ọmụanwa, like "Anwa Wagwa", establishing a common origin as pertaining "household" in patriarchal lineage. In Elele, there is common belief that Ele's last son was Agwa. Agwa means remainder in Ikwerre language. He moved from the present "Omuwhodah" to a community named after him Omu-agwa
  56. ^ Jones, G.I; Forde, Daryll (1950). 𝑻𝒉𝒆 𝑰𝒃𝒐 𝒂𝒏𝒅 𝑰𝒃𝒊𝒃𝒊𝒐 𝑺𝒑𝒆𝒂𝒌𝒊𝒏𝒈 𝑷𝒆𝒐𝒑𝒍𝒆𝒔 𝒐𝒇 𝑺𝒐𝒖𝒕𝒉-𝑬𝒂𝒔𝒕𝒆𝒓𝒏 𝑵𝒊𝒈𝒆𝒓𝒊𝒂: Ethnographic Survey of Africa, Western Africa part III. London: Oxford University Press for the International African institute. p. 144.
  57. ^ Igyor, Doris (19 January 2009). "Count Us Out of Proposed Njaaba, Orashi States". Nigeria. Abuja. Retrieved 23 June 2024. with their brothers and sisters in Owerri, Ihiagwa, Nekede, Irete, Uratta, etc, because they enjoy mutual culture and language affinity
  58. ^ Cole, Henry M.; Aniakor, Chike (1984). Igbo Arts: Community and Cosmos. Los Angeles: Museum of Cultural History, University of California. ISBN 0930741005.
  59. ^ Chinonso1 (2020). "The Steemalive Contest: The Root my Home Town". Steemalive. Retrieved 23 June 2024. Agwa is today known as a clan with 9 communities ofo ntolu jikotara Agwa, Arochukwu Obudi agaha iri which are Ubah, Obudi,Mgbala, Umukpo, Umuekpu, Obeama, Umuomi, Umuofeke, Obeama and the Arochukwu which leaves across Obudi, Umukpo, Umuekpu and Umuomi post-primary school{{cite web}}: CS1 maint: numeric names: authors list (link)

References

[edit]

1.Unagha, Amanze (2004). Agwa in Perspective. Lagos: Gifas & Associates.

2.Nigeria Postcode (2014). "Obudi-Agwa Imo Postal Code". Nigeriapostcode.com. Nigerian Postal Code Directory. Retrieved March 27, 2024. 464112

3. Emereole, Walter; Nkwocha, Anthony (December 2020). "Ndigbo and the Enigma of an Unsettled Historical Origin; a Contribution to an Unending Dialogue". Port Harcourt Journal of History & Diplomatic Studies. 7 (4): 85–101.

4. Talbolt, Percy; Mulhall, H (1962). The Physical Anthropology of Southern Nigeria. New York. ISBN 9781107652026.{{cite book}}: CS1 maint: location missing publisher (link)

5. Njoku, Constance; Onyeanu, Lilian; Anyaele, Michael (2020). "ORAL Tradition As Source Of Sustenance Of Traditional Values: A Study Of The Legendary Mbaeri Nwaotuoke, Founder Of The People Of Mbieri Of Imo State". Nigerian Social Science Education Review. 4 (1): 36–47.

6.Isichei, Elizabeth (1976). A History of the Igbo People. London: Macmillan press.

7. Nzimiro, Ikenna (1972). Studies in Ibo Political Systems: Chieftaincy and Politics in Four Niger States. University of California Press. p. 15.

8. Committee on the Judiciary, United States Congress (1969). Relief Problems in Nigeria-Biafra: Hearings Before the Subcommittee to Investigate Problems Connected with Refugees and Escapees. U.S Government Printing Office.

9. Ifesinachi Nwadike (10 November 2021). The Ludicrousness of "Ungodly Things" An essay on African Christians and the destruction of African heritages (Report). Kalahari Review. p. 1. Retrieved 23 June 2024.

10. Anudu, Odinaka (3 July 2020). "How gas firms, Imo government exploit oil-producing communities". BusinessDay Investigation. Owerri. Retrieved 23 June 2024.Agwa in Oguta hosts Sterling Global Oil Exploration and Energy Company.

11. Uba, Don (2 April 2018). "Imo Community, Oil Firm At War Over Breach Of Agreement". Lead Stories. Owerri. Retrieved 23 June 2024.

12. Ozor, Nduka (23 September 2015). "Widow's Empowerment Program". Nduka Ozor. Retrieved 23 June 2024. Agwa community is located in the Eastern Part of Nigeria. Eighty-five percent of the people are predominantly Catholics. The town has a total population of about 230,000 people with two catholic parishes, one public post primary school and, three private post-primary school.

13. Igyor, Doris (19 January 2009). "Count Us Out of Proposed Njaaba, Orashi States". Nigeria. Abuja. Retrieved 23 June 2024.

14. Uchenwoke Ekperechi, John Mbonu (23 May 2024). "UZI: THE OLDEST TREE IN EASTERN NIGERIA". www.Insideagwa.com.ng. Inside Agwa News and Entertainment. Retrieved 23 June 2024.

15. Cole; Aniakor, Chike (1984). Igbo Arts: Community and Cosmos. Los Angeles: Museum of Cultural History, University of California. ISBN 0930741005. {{cite book}}: Unknown parameter |DUPLICATE_first1= ignored (help)

16. Jibiri, Nnamdi; Eke, Benedict Chukwudi (April 2021). "Radionuclide contents in yam samples and health risks assessment in Oguta oil producing locality Imo State Nigeria". International Journal of Physics Research and Application. 4 (1): 6–14. doi:10.29328/journal.ijpra.1001034. ISSN 2766-2748.

17. "Agwa at a Glance". www.Insideagwa.com.ng. Inside Agwa News and Entertainment. May 16, 2024. Retrieved 23 June 2024.

18. Ekechi, Felix (1989). Tradition in Eastern Nigeria: a sociopolitical history of Owerri and its hinterland, 1902-1947. Ohio: Kent State University Press. ISBN 0873383680.

19. Conflict Resolution in Agwa Clan in Oguta Local Government Area (LGA) of Imo State by a Network of Peace Actors – A Case Study (Report). Foundation for Peace In the Niger Delta. 2020. p. 3-5. Retrieved 23 June 2024.

20. Okoroiwu, Gideon (2014). "Studies on the Menace of Hookworm Infection in Agwa community, Oguta LGA of Imo State Nigeria". Journal of Medical Laboratory Sciences. 23 (1): 62–67.

21. Uzoaru, Stanley (20 February 2023). "10 communities,100 villages endorse Izunaso for Imo West senate". Owerri. Retrieved 23 June 2024.

22. Ekechi, Felix (1981). "Aspects of Palm Oil Trade at Oguta (Eastern Nigeria), 1900-1950". African Economic History (10): 33–65. doi:10.2307/3601294. JSTOR 3601294. Retrieved 23 June 2024.

23. Uzoigwe, Godfrey N. (2004). "Evolution and Relevance of Autonomous Communities in Precolonial Igboland". Journal of Third World Studies. 21 (1): 139–150. JSTOR 45198366. Retrieved 23 June 2024.

24. "Escalating Insecurity in Mgbala Agwa Community in Imo state Sparks Concerns as Government and Police Response Lags". Owerri. 19 February 2024. Retrieved 23 June 2024.

25. Nwakamma, Obi (September 2023). "Igbo Enwegh Eze: From an Antinomy to the Deutro Nomos, A critique of the second wave of Pseudo-Monarchism in the evolution of Igbo political Systems". Ikéngà International Journal of Institute of African Studies. 24 (3): 1–16. doi:10.53836/ijia2023/24/3/002 (inactive 2024-07-28). ISSN 2006-4241.{{cite journal}}: CS1 maint: DOI inactive as of July 2024 (link)

26. John Mbonu Uchenwoke, Wisdom Onuegbu, H.R.M I.O Assor (May 2022). What You Don't Know About Ogbafor Agwa Market [Inside Agwa] (MP4) (Motion picture). Obudi-Agwa: Inside Agwa TV. Retrieved 23 June 2024. The Ogbafor Market is one of the oldest markets in Imo State....It was pioneered by the Umudude Lineage group

27. Ekperechi Uchenwoke, Jumbo Obinna (March 2, 2024). Is Agwa an Oil Community? [Inside Agwa] (MP4) (Motion Picture). Agwa: Inside Agwa Tv. Retrieved 23 June 2024.

28. Herbert M. Cole, Karen L. Morell (1985). Two Igbo Masquerades: Beauty and the Beast [African Encounters: The African Studies Programme in the Jackson School of International Studies, University of Washington] (Motion picture). Agwa, Imo State: University of Washington Libraries.

29. Okor, Emezi (1975). "The Origin of Ihiagwa" (Interview). Interviewed by J.O Muruakor. Umuelem-Ihiagwa: Ihiagwa Students Association.

30. Ngoka, C.D (1982). "A History of Ihiagwa". Ọha Ihiagwa Cultural Magazine. Nsukka: Ihiagwa Students Association, University of Nigeria Chapter.

31. Jones, G.I; Forde, Daryll (1950). 𝑻𝒉𝒆 𝑰𝒃𝒐 𝒂𝒏𝒅 𝑰𝒃𝒊𝒃𝒊𝒐 𝑺𝒑𝒆𝒂𝒌𝒊𝒏𝒈 𝑷𝒆𝒐𝒑𝒍𝒆𝒔 𝒐𝒇 𝑺𝒐𝒖𝒕𝒉-𝑬𝒂𝒔𝒕𝒆𝒓𝒏 𝑵𝒊𝒈𝒆𝒓𝒊𝒂: Ethnographic Survey of Africa, Western Africa part III. London: Oxford University Press for the International African institute. p. 144.

32. Nigeria Federal Census Office (1964). Population Census of Nigeria, 1963: Eastern Region. Lagos: Nigeria: Federal census Office.

33. Eastern Nigeria (Nigeria) Agriculture Division (1962). Report 1960/1961-1963/1964 (Report). Government Printer 1962.

34. Ifesinachi Nwadike (10 November 2021). The Ludicrousness of "Ungodly Things" An essay on African Christians and the destruction of African heritages (Report). Kalahari Review. Retrieved 23 June 2024..

35. PIND (2021). Conflict Resolution in Agwa Clan in Oguta Local Government Area (LGA) of Imo State by a Network of Peace Actors –A Case Study (Report). Foundation for Partnership in the Niger-Delta. p. 3.

36. Sylvester Chukwuemeka (18 June 2024). "AGWA DEVELOPMENT: A HISTORICAL APPRAISAL AND PROJECTING THE FUTURE". www.Insideagwa.com.ng. Inside Agwa News and Entertainment. Retrieved 23 June 2024.

37. Ajayi, Rotimi; Fashagba, Joseph Yinka (2020). Advances in African Economic, Social and Political Development. Springer Nature. p. 69. ISBN 9783030505097.

38.National Population Commission. "HISTORY OF POPULATION CENSUS IN NIGERIA". www.nationalpopulation.gov.ng/. National Population Commission. Retrieved 25 June 2024.

39. Nnoruga, James N (2023). "Examining the Sudden Religious Change in the South-East Nigeria in the Light of Horton's Theory of Religious Change". Nigerian Journal of African Studies (NJAS). 5 (3): 59–67. ISSN 2734-3146.

40. Nwadike, Chinedu (25 February 2024). "On the Resurgence of African Traditional Religion". The Forum Newspaper. No. 13 (808 ed.). Orlu: Catholic Diocese of Orlu. p. 13.

41. Johnson, Israel Ndu (March 2020). "Omungwo In The Evolution Of Elele As The Cradle Of Ikwerre". West African Research Journal of Arts, Management, Physical and Social Sciences. 11 (1).

42."Ngwa Community UK". ngwacommunityuk.org. NgwaCommunityUK. 2014. Retrieved 30 July 2024.

43. Chinonso1 (2020). "The Steemalive Contest:The Root my Home Town". Steemalive. Retrieved 23 June 2024.{{cite web}}: CS1 maint: numeric names: authors list (link)

44. Boston, J.S (1960). "Notes on Contact Between the Igala and the Ibo". Journal of the Historical Society of Nigeria. 2 (1): 52–58. JSTOR 41970820. Retrieved 30 July 2024.


45. Iweadighi, Sabinus. "Origin or Genealogy of the Igbo people of Nigeria" (Document). Vienna: Sabinus Iweadighi. p. 2.

46. Nwaezeigwe, Tony Nwankwo. "The Politics Of Language And Ethnic Identity Among The West Niger Igbo Of Nigeria" (Document). Nsukka: Nwaezeigwe Tony. p. 457-465.

47. eTimes News Africa (4 July 2020). "Idah: Home of Igbos, Jukuns, Yorubas and Hausas". Idah. Retrieved 2 August 2024.

48. Weize, Constanze (2013). "Governance and Ritual Sovereignty at the Niger-Benue Confluence: A Political and Cultural History of Nigeria's Igala, Northern Yoruba and Nupoid-Speaking Peoples to 1900" (Document). Los Angeles: UCLA Electronic Theses and Dissertations. p. 72.

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