AN INVESTIGATION OF CHIEFTAINCY AND KINGSHIP TUSSLE IN IGBOLAND: A CASE STUDY OF OGIDI COMMUNITY ANAMBRA STATE, NIGERIA (1904 -2010)

AN INVESTIGATION OF CHIEFTAINCY AND KINGSHIP TUSSLE IN IGBOLAND: A CASE STUDY OF OGIDI COMMUNITY ANAMBRA STATE, NIGERIA (1904 -2010)

CHAPTER ONE

INTRODUCTION

1.1 BACKGROUND OF THE STUDY

Experts continue to disagree about the Igbo people’s ancestry, especially ethnologists and Igbo history historians. This is due to the fact that the most significant periods of Igbo history and culture have not yet been studied. It is yet to be properly collected, compiled, reviewed, and interpreted those who have made major anthropological and archaeological discoveries that can be utilized to determine Igbo origins and history.

Igbo enwe eze, which suggests that royalty was foreign to Igbo culture and introduced and fostered by outsiders in pre-colonial circumstances, is the argument made by some historians that the Igbo did not have any monarchs. The role of chieftaincy and kingship institutions in Igbo leadership is still a mystery to historians, who continue to be perplexed by the Igbo’s beginning of culture in academic circles. While some claim that Igbo culture has always included kingship, Ezedigbo or Ezeadigo is influenced by Igbo values and beliefs. Based on tales of Igbo origins, migrations, and settlements, they assume that Igbo tribes had kings or monarchy at various stages of development during the pre-colonial period.

They assert that each town chooses its own Eze, who is typically a dependable and wealthy heir. The kingships of Anambra, Imo, Abia, and Enugu in the East Central states are largely stable. In the numerous homelands of the Igbo, kingship emerged in reaction to social and economic forces. The need for leaders whose influence went beyond their families or lineages increased as the community grew. The beginning of The system was transformed under British authority; rather than the independent villages, the regional government headed by Europeans was now in charge of ensuring the legitimacy of the kingship.

Each and every choice, appointment, or the regional government has to ratify their election to membership, as well as decide their compensation. As a result, the ancient ethical norms that guided rulers’ actions were increasingly abandoned. The colonialists enthroned the aristocratic style of administration in Igbo culture, which distorted the Igbo unit.

The phenomenon of the king or monarch, generally known as “Igwe” in Ogidi, dates back to the early nineteenth century. The four sectors that make up Ogidi, namely Akanano, Uru, Ezinkwo, and Ikenga, had Warrant Chiefs prior to the formation of the Kingship in 1904. Ezeobodo was the name given to these Warrant Chiefs (W.C). With the support of other titled-men, the Ezeobodo (Warrant Chiefs) acted as the village father and presided over community gatherings and occasions. Their responsibilities include everything from managing sub-village issues to resolving disagreements between their subordinates. Based on the Anambra State Traditional Ruler Edicts of 1976, 1991, and 1994, put into law by John Atom kpera (Governor of the old Anambra State with the capital at Enugu), Joseph Abulu, and Mike Attah, previous Governors of Anambra State, the Ogidi Community chose the appellation “Igwe.”

The Warrant Chiefs took charge of their villages’ responsibilities and formed self-government. The community was divided, and each of them held authority over their own sectors of business. In Igbo culture, this is where the notion of “divide and rule” first appeared. The British colonialists, who developed direct administration in Igbo culture by establishing native courts, obtained their money from indirect taxation. The Igbo communities were partitioned and put together under the nineteenth-century “Divide and Administer” system, with a British District Officer assigned to rule them. Before the kingdom, Ogidi, like all Igbo, had an egalitarian mindset. There was nothing quite like being proclaimed overall leader.

The entire village gathers in the village square to talk and reflect on various issues that affect them. The gathering was led by one individual. He was not to have any sort of prerogative power, and he was not to be considered superior to the other members of the conference. Each village recognizes and appoints its own Warrant Chief (Ezeobodo), who is usually a nationalist who was democratically elected. The arrangement was changed when the colonial administration enthroned the rule of the Kings; the center could no longer hold, and things fell apart. Apart from having Warrant Chiefs as their leaders, the Ogidi society also had mmo (masquerades), alusi (deities), age grade (Otu-ogbo), and titled elders as rulership systems (Ndi-ichie). Both Ibemesi (1995) and Obi (1996) agreed that the Ezeobodo supervised them, and that this persisted until the British Colonial Administration established the Kingship Throne in the village around a century ago. They claim that each community selects and chooses its own Eze, who is usually a trustworthy and affluent heir. The colonials corrupted this by enthroning the aristocratic system of authority in Igbo culture. The Igweship system experienced a 19-year void following the passing of Igwe Walter Amobi 1 in 1925. (1925-1944). The interregnum went on because the Ogidi people refused to go through what they did under the first Traditional King, Igwe Walter Amobi.

Igwe Amobi 1 ruled the village in 1904, and as a result of his tyranny, the neighborhood went through many terrible and agonizing occurrences. Once a lunar week, community members were required to carry heavy weights, work, and labor in Igwe’s compound and fields without payment (Izu). Igwe took other men’s wives forcibly and married a lot of women, mostly from those who came to sweep the palace; other men contributed their wives to Igwe in exchange for his approval, a position in society, and other benefits.

to lessen the community’s malnutrition and poverty. When he went to the court in Ogidi, which was close to his home at the time, four guys would transport him there on a Hammoc. He traveled to several courts using a hand-drawn cart. Later, he bought cars to enable him to arrive on time at the more remote courts. Without a doubt, he was a strong and well-respected leader.

The Igwe’s decision was final. He was to receive the fattest yams in one’s barn, the most vital animal parts, the collection of taxes, and the killing of huge amounts of land. He was also to be the sole person residing in a well-built house. He had amassed sufficient influence in Ogidi and numerous other adjacent towns, which he had combined. He ruled over them and put financial strain on them. Anyone who defied the Igwe’s orders was subject to terrible penalties, including self-exile. In actuality, the entire situation was degrading.

1.2 STATEMENT OF THE PROBLEM

In Ogidi, monarchical rule has not been transferred to another family since it started in 1903 with the Amobi dynasty, according to the history of the region. Four members of the Amobi family have occupied the Igweship stool of the town without any interregnum years. Emerging Ogidi nationalists were displeased by the colonial government’s decision to maintain traditional administrative institutions. With a few notable exceptions, the majority of native authorities were composed of illiterate, authoritarian, and conservative leaders who were either unable or unwilling to change with the times.

People need a taste of another person’s skills in democratic community government as a result. Only one person may participate in revenue distribution, educational opportunities, political representation, employment in the public sector, political appointment, and chieftaincy coronation.

Only the friends, supporters, family, and relatives of the current rulers are occasionally given preference. In most cases, the native authority refused to admit younger, more educated members of the various tribes. Others are unfairly treated while being marginalized.

Because he has been given the authority to rule, the monarch has complete control over everyone in society. The office of Igwe is democratic, but because it has been given authority, it is obvious that it is being abused, especially when it comes to resolving conflicts, ignoring marginalized people, choosing successors, and designating persons to be awarded titles. There is unrest and unrest in the town as a result of other glaring injustices that have come to light, such as taxing the populace, plundering the communal treasury, and the monarch residing on the tax payers’ expense. Another problem is that anyone who reject the Igwe’s demands for the aforementioned “rights” and “opportunities” will be punished financially, materially, or both. Anyone who disobey or disregard the Igwe’s orders will be forced to self-exile with their families, while those who directly assist him will be required to quit and their stipends would be instantly canceled. As a result, a large number of individuals moved and settled in the surrounding areas. Only a small number of people who were shamefully driven away have ever returned. Notwithstanding modernization’s benefits. The Igwe are unwilling to cede control to other interested parties who can effectively change the community, despite the fact that a new wave of global learning and technology advancement has led to increased maturity and excellence in governance as well as a change in some cultural perceptions.

The community has been governed by a hereditary system, so when the current monarch passes away, his replacement may be inexperienced, of questionable morality, ignorant, and generally unwelcome. He is aware that the Igweship post will be passed down to him intestate, therefore he doesn’t push or rattle for it. As a result, people become furious. The most frequent problem is that the situation has delayed the community’s progress.

1.3 OBJECTIVE OF THE STUDY

The research’s main objective is to:

i. Examine the Igbo culture’s chieftaincy and kingship’s historical roots.
ii. Look at the reasons for the conflict between the chieftaincy and the kingship in the Ogidi community.
iii. Examine how the chieftaincy and kingship conflict has impacted the Ogidi community.

1.4 RESEARCH QUESTIONS

The following research questions guide the objective of the study.

i.       Where is the origin of the chieftaincy and kingship in Igbo culture?

ii.      What are the causes of the chieftaincy and kingship tussle in the Ogidi community?

iii.    What is the effect of the chieftaincy and kingship tussle on the Ogidi community?

1.5 SIGNIFICANCE OF THE STUDY

identifying and proving the monarchy’s true function and role in society. The kings are aware that the authority granted to them serves to further both human and material development. to make certain that the demands of the populace and society are prioritized. Whereas followership is a call to submit to the established authority, leadership is a call to responsibility. making people understand that the greatest method to resolve political and social issues isn’t necessarily to fight and argue. When a conflict breaks out, the entire society typically suffers as a result of the lives lost, the money and time wasted, and—most importantly—the looting and destruction of infrastructure and properties as a result of the violence. Community development is in a dreadful way threatened. It is desirable to settle disputes amicably as opposed to violently. The instance of the community under examination will serve as a wake-up call for others by illuminating how widespread this cultural crisis is. Since their own position is still developing, they will see both the advantages and disadvantages of conflict and suggest solutions. Ultimately, since the monarch, the populace, and society are all directly or indirectly impacted by this issue, more research into the administration and treatment of chieftaincy concerns will be made possible. Lastly, this study will contribute to the body of knowledge on the topic and provide as a reference for academics, researchers, and students interested in conducting future research on this or a comparable topic.

1.6 SCOPE OF THE STUDY

With particular reference to the Ogidi Community, this study focuses on the effects of the chieftaincy and kingship conflict in Anambra State, Nigeria. The study paper’s primary focus is on the socio-political conflict in Ogidi, the current state of affairs, and efforts to resolve it. The Igbo notion of leadership and governance will also be examined.

1.7 LIMITATION OF STUDY

The study was restricted due to constraints, including time and finance.

1.8 METHODOLOGY

The topic of research technique includes both the instrument used for data collection and the many approaches or strategies the researcher utilized to conduct the study.

The research questions can be answered using a variety of research approaches. Historical research is the sort of research methodology utilized in this study to collect data and pertinent information, and the study will use a descriptive method of data gathering. This would entail gathering information from secondary sources such books, journal articles, journals, websites, conference proceedings from both national and international conferences, as well as unpublished and published articles.

1.9 ORGANIZATION OF THE STUDY

to fulfill the goal of this study. The study is broken up into five connected chapters, numbered one through five.

The researcher was able to provide an introduction to the work, state the issue that made the study necessary, lay out the questions the work seeks to address as well as the goals it hopes to accomplish, and outline the methodology that was used for the study. The scope and limitations of the study were also described.

Review of the literature, conceptual analysis, and theoretical framework are topics covered in Chapter 2.

The third chapter discusses the history of Ogidi, the early administrative structure there, and the introduction and functioning of the monarchy (Igwe) there.

The Chieftaincy Constitutions, Igwe Ogidi’s Qualifications and Election, and the Power Structure

1.10 DEFINITION OF TERMS

CHIEFTAINCY: the state or position of being the leader of a people or clan.

KINGSHIP: the state or position of being a king.

TUSSLE: a vigorous struggle or scuffle, typically in order to obtain or achieve something.