1

CHAPTER FIVE: SUMMARY AND CONCLUSION

Edward Taylor in 1871 defined culture as

That complex whole which includes knowledge, belief,

art, morals, laws, custom, and other capabilities and habits
acquired by man as a member of a society1
By 1994, Ferraro, Trevathan and Levy succinctly defined culture as “what
people have, think, and do as members of a society” 2 . Kenneth Obiekwe concurred
to the foregoing that made him assert that disregard and contempt for human
dignity and respect for human rights (which includes rite of passage-Iwa-akwa) 3
create worry for conscience that are alive, the church and the state” 4 More so, a
complete articulation and pursuit of human rights cannot be achieved without the
cultural dimension taken care of; culture plays a key role.

The above statements were observed by the people of Ehime Mbano; that
was why among many things that characterized her peoples were thrilling cultural
festivals that punctuated either the various seasons of the year or celebrate different
stages of human development; of which Iwa-akwa was an example.

But with time, some of these cultural practices started waning as has
repeatedly been pointed above. The period of this lacuna may be attributed to the
Middle Ages in the history of Europe. Although scholars have argued that the
Middle Ages were rather a period of “Silent History”. Whatever be the case, the
scholars of Renaissance saw it as a period of ‘Cultural Blankness’

1
Chidi Ugwu, Indigenous Stranger: The Social Psychology of the Perception and Application of Culture in Nigeria, C.
Krydz Ikwuemesi (ed.), Astride Memory and Desire: Peoples, Culture and Development in Nigerian (Enugu:ABIC
Books, 2012), 52.
2
Ugwu, Indigenous Stranger, 52.
3
The words in bracket are mine.
4
Kenneth Obiekwe, Place of Culture in Human Rights: A Theologico-Moral Study of Iwa-Akwa, (Owerri:Faycan
Limited, 1998), IV.
 2

In the case of this chasm in the culture of Nigeria (including Ehime Mbano
and Iwa-akwa) Afigbo compared the Middle Ages with Nigerian cultural lacuna
and suggested ‘Nigerian Renaissance’ like what happened in Europe. He had this
to write

The movement in European history generally known as

Renaissance (meaning rebirth, reawakening, revival) has
often been described as having aimed at return to cultural
achievements of ancient Greece and Rome. This is
because it arose, to some extent, from the belief or
conviction among Eastern European of the Fifteenth and
early Sixteenth century, that the period of their history
stretching from the fall of Roman Empire in the West
(476AD) to the capture of Constantinople by the Tusk
(1453) constituted a kind of cultural and intellectual
hiatus in their history5, a period during which the great
secular humanistic culture of European antiquity was
smothered, first, by the barbarism if the Germanic tribes
who destroyed the Roman Empire in the west and
second, by Christianity with its other worldly orientation
which dwarfed man, his talent, his genius and his
intrinsic worth. (Through the Renaissance, the Western
Europeans)saw themselves as men involved in making a
great leap from their own time across a huge and arid
chasm which they called the Middle Ages to the world of
ancient Greeks and Romans which they cherished greatly
as a golden age6
His argument is that Nigeria in general and Ehime Mbano as it concerns this
work should go back to her root as the Europeans did when they learnt that there
was a great departure from the status quo. The cultures that sustained the ancestors
should be rediscovered and continued as did in Europe.

5
Emphasis are mine
6
Afigbo, Towards Cultural Revival, 4.
 3

Sequel to the above, this research has succeeded in tracing the history of
Iwa-akwa from the earliest time. It pointed out the glorious years of the festival.
The research has also shown that following the changing dynamics of colonialism
and Christianity, the glory of Iwa-akwa [Link], the research has also
showed that notwithstanding the challenges faced by Iwa-akwa, the cultural
heritage has continued to survive into this century.

One of the reasons pointed by this research for the survival of Iwa-akwa in
the face of challenges it had was the fact that people understood Taylor in his
definition of culture (Iwa-akwa inclusive) as provided above. According to Ferraro
et’al, they (Ehime Mbano people) 7 believed that Iwa-akwa is ‘what they have,
think and do as members of Ehime Mbano. This view was succinctly summarized
in the Amended Burial as Per-Custom and Tradition of Umuomanwoke thus

Tradition is sacred. Custom is above all. To question

tradition is sacrilege. If men do not respect tradition, how
can our society stand? How can we be proud of our
forefathers? And pass on our pride to our children or
allowed to change our ancient practices as we like? For
us, tradition is not passing thing. It is the air we breather
and the earth on which we lie. It is what makes us
different from other communities8
From the forgoing, this research has made it known that the survival of Iwa-
akwa till 2013 was because the culture was seen as ‘the air in which the people of
Ehime Mbano breath’. Thus, leaving the rite simply means living a life without
meaning.

Another reason why Iwa-akwa has persisted was revealed in this research in
the area of it social and economic impacts in the lives of the people of Ehime

7
The words in bracket are mine.
8
the Amended Burial as Per-Custom and Tradition of Umuomanwoke
 4

Mbano. These impacts as shown here were the reasons for serenity,
corporation,and brotherliness in Ehime Mbano.

Finally, this work having juxtaposed the socio-economic impacts of Iwa-

akwa and the causes of the erosion faced by the festival, believed that some doubts
that confront this culture has been cleared. Therefore, this ample work on this
cultural heritage would go a long way to vindicate the culture and restore it to its
past glory; and by extension, rediscover and promote the culture of Igboland in
general.
 5

BIBLIOGRAPHY

Archival sources

Memorandum from D.O. Okigwe to the Resident, Owerri Province, N.A.E Ok.
Dist. 1/12, No.C.122/1929. AS quoted in Ugo Columbus, 1986.

N.A.E.103/193 Owdist 9/17/108, Intelligence Report on Uguri Clan by C.T.C

Ennals A.D.O.

Articles

Afigbo, E.A., Towards Cultural Revival Amongst the Igbo-Speaking Peoples,

eds. Ugo Agada and Kemjika Anoka: Anu Magazine.

Barbara, H. Rosenwein,. "Middle Ages." Microsoft® Student 2009 [DVD].

Redmond, WA: Microsoft Corporation, 2008.

Bodley, H. John, “Culture." Microsoft® Student 2009 [DVD]. Redmond, WA:

Microsoft Corporation, 2008.

Cooper J.D. Omer. The Mfecane and the Great Trek, Joseph C. Anene and
Godfrey N. Brown eds. Africa in the Nineteenth and Twentieth
Centuries, Ibadan: University Press, 1966.

Onyekelu, Collins. The Iwa-akwa Ceremony in Agbaghara Nsu, Ehime Mbano

Local Government Area of Imo State. Nigeria: Agbaghara Voice Magazine
January-March Edition, 2015.

“Traditional Values." Microsoft® Student 2009 [DVD]. Redmond, WA:

Microsoft Corporation, 2008.

Ugwu, Chidi. Indigenous Stranger: The Social Psychology of the Perception and
Application of Culture in Nigeria, C. Krydz Ikwuemesi (ed.), Astride
Memory and Desire: Peoples, Culture and Development in Nigerian
Enugu: ABIC Books, 2012.
 6

Uzochukwu, Felix and Akanwa, Pearl Chidimma. From the Land of Hope to
Eastern Heartland. Government and People of Imo State from 1076-2006
Owerri: BAF Communications, 2007.

Books

Achebe, Chinua. Things Fall Apart. London: Heinemann Educational Books Ltd,

1958.

Afigbo, E.A. The Indigenous Political System of the Igbo In Tarikh, June 26, 2015
1972.

Anene, J.C. and Brown, G.N. eds. Africa in the Nineteenth and Twentieth
Centuries, Ibadan: Ibadan University Press, 1966.

Asante, Kete Molefi. The History of Africa: The Quest for Eternal Harmony, New
York: Routledge, 2007.

Basden, G.T. Niger Ibos: A Description of the Primitive Life, Custom, and
Animistic Belief of the Ibo People of Nigeria By One Who, for Thirty Five
Years Enjoyed the Privilege of Their Intimate Confidence and Friendship,
(London: Frank-Cass Pub. Company Limited, 1966.

Dictionary. [Link]/browse/foofoo.

Edwards, Paul. (eds.), Equiano’s Travels, London, 1967.

Holy Bible: ecclesiastics Chapter three verse 1.

Ijere, [Link] Past and Present: An Account of its Economic, Social, Educational
and Political Development Onitsha: Etudo Limited, 1965.
 7

Korieh, J. Chima. eds., Life Not Worth Living’ Nigerian Petitions Reflecting an
African Society’s Experiences During World War 11. North Carolina:
Carolina, Academic Press, 2014.

Mandela, Nelson. Long Walk to Freedom, South Africa: Macdonald Purnell, 1995.

Ministry of Information, Eastern Nigeria, Nigeria Pogrom: The Organized

Massacre of Eastern Nigerians Vol.3,Aba: The International Press. 1966.

Njoku, Onwuka. Economic History of Nigeria, 19th -21st Centuries (second edition)
Nsukka: Great AP Express Publishers Ltd, 2014.

Obiekwe, [Link] of Culture in Human Rights: A Theologico-Moral Study

of Iwa-akwa Owerri: Faycan Limited, 1998.

Ofeimun, Odia. Nigeria the Beautiful: Poems for Dance Drama, Lagos: Hornbill
House of the Arts, 2011.

Ojiako, James O. Nigeria: yesterday, Today and…?, Onitsha: Africana Educational

Publishers (Nig.) Ltd.

Okoro, [Link] History and the Battle for Survival, (Nsukka: Great AP
Express Publishers Ltd, 2010.

Ozioko, J.O.C. and Onyishi, I.E. The Science of Psychology: An Introduction,

Nsukka: Great AP Express Publishers Limited, 2007.

Talbot, P.A. The People of Southern Nigeria Volume 3, (London: Frank-Cass

Publishing Company, 1937.
 8

UNPUBLISHED WORKS

Alozie, Bright C. “The scramble and Partitioning of Africa”, a lecture delivered to

second year students of History and International Studies Department,
University of Nigeria, Nsukka, May, 2014.

Ejiaga, Romanus. A History of Ehime Before 1906, unpublished B.A. Project,

Department of History and International Studies, University of Nigerian,
Nsukka, June 1983.

Enwereama, Ndudi. A History of Ehime Peoples Of Mbano and their Neighbors,

Unpublished B.A. Project, Department of History and International Studies,
Imo State University, Owerri, November 2008.

Ezennaya, Ijeoma. The Role of Age Grade System in the Historical Growth and
Developemt of Umuchu Aguata L.G.A Anambra”, Unpublished B.A. Project,
Department of History and International Studies, Imo State University,
Owerri, November 2008.

Korieh, Chima.“Africa and the Wider World”, Lecture delivered to third year
students of History and International Studies of University of Nigeria,
Nsukka, February, 2015.

Korie,Doris. The Socio-Cultural Aspect of Iwa-akwa Ceremony in Umuariam

Obowo, 1970-2000, Unpublished B.A. Project, Department of History and
International Studies, Imo State University Owerri, September 2008.

Oddey, Michael.“Nigeria, 1900-1960”, a Lecture delivered to the Third Year

Students of History and International Department, University of Nigeria,
Nsukka, on 02 December 2014.

Okoro, J Ijoma. “Igboland Till Present”, A lecture Delivered to Final Year

Students , History and International Studies Department, University of Nigeria,
Nsukka, February 2015.
 9

Onuoha, Chioma. An Economic History of Ehime Mbano, Since 1970, Unpublished

B.A. Project, Department of History and International Studies, Imo State
University, Owerri, September 2008.

Opata, C.C. “Economic History of West African in the 19 th and 20th Centuries”, a
lecture delivered to second year students of History and International
Studies Department University of Nigeria, Nsukka. September 2014.

Ugo, Chidimma. Economic and Social Changes in Ehime-Mbano since 1970:

Historical Assessment, Unpublished B.A. Project, Department of History
and International Studies, Imo State University, Owerri, November 2007.

Ugo, Columba. Some Aspects of Cultural and Political History of Ehime up to

Colonial Period, An Unpublished B.A. Project work, Department of History
and International Studies, University of Nigeria, Nsukka. 1986.

The Amended Burial as Per-Custom and Tradition of Umuomanwoke

 10

PART TWO: COLLECTION OF UNEDITED ORAL INTERVIEWS

S/ NAME STATUS AG OCCUPATIO PLACE OF DATE OF MODE OF

N E N INTERVIE INTERVIE INTERVIE
W W W
1 Chief sir Retired 71 Retired Agbaghara 24th Direct
Emmanuel principal Principal Nsu, Ehime December,
Chukwum Mbano 2014
a Oguh
2 Nze Titled Man 70 Civil servant Agbaghara 24th Direct
Azuama Nsu, Ehime December,
Linus Mbano 2014
3 Chief Custodian, Civil servant Agbaghara 24th Direct
Richard Nsu Nsu, Ehime December,
Anyanwu Culture Mbano 2014
and
Tradition
4 Mazi Titled Man 67 Bricklayer Agbaghara 31st Direct
Achiam Nsu, Ehime December,
Mbano 2014
5 Mr Communit 64 Bricklayer Umuota 07th January Direct
Michael y leder Agbaghara 2015
Anyanwu Nsu, Ehime
Mbano
6 Nze Elder and a 85 Farmer Umuota 07th January Direct
Joseph titled man Agbaghara 2015
Ebisike Nsu, Ehime
Mbano
7 Chief Ijere Titled Man 68 Civil Servant Umuanunu 08th April Direct
Placid Nsu, Ehime 2015
Mbano
8 Chief Title Man 68 Retired Umuakagu 08th April, Direct
Douglas Principal Nsu, Ehime 2015
Amahibe Mbano
9 Hon. Sir. Churchma 73 Retired Agbaghara 09th April Direct
Peter n Headmaster Nsu, Ehime 2015
Anyanwu Mbano
11 Mrs. Glory widow 40 Farmer Agbaghara 15th April Direct
Emenike Nsu, Ehime 2015
Mbano
 11

12 Mr. Youth 32 Engineering Umuota 15th April Direct

Innocent president Agbaghara 2015
Ekeh Nsu, Ehime
Mbano
13 Miss. Youth 28 Student Orieagu Nsu 9th April Direct
Udochi 2015.
Anyanwu
14 John Communit 54 teacher Umuota 8th April, Direct
Ebisike y leader Agbaghara 2015.
Nsu
15 Innocent Pastor 39 Pastor Umudimeze 8th April, Direct
Okafor Nsu 2015

NAME: CHIEF SIR. EMMANUEL CHUKWUMA OGUH

AGE: 71
STATUS: RETIRED PRINCIPAL
OCCUPATION: RETIRED PRINCIPAL
PLACE OF INTERVIEW: AGBAGHARA NSU, EHIME MBANO
DATE INTERVIEWED: 24TH DECEMBER, 2014
MODE OF INTERVIEW: DIRECT

Iwa-Akwa is nothing but declaration of manhood when a boy reaches the

age of 25-32. It is a cultural heritage which colonization, Christianity, Civil War,

Military dictatorship could not surmount. Iwa-akwa transforms a youngster to a

man; after which, he can be taxed. The emergent man adds to the number of tax

payers in our community. He serves as a source of revenue for our government.

After this event, a youth starts looking for his well being such as building

houses, marrying and soon.

 12

In terms of the impacts of the institution, I will rather direct you to go to

Agbaghara Nsu junction ask questions about the shops there. you will realize that

those shops were built my one age grade or the other. They rent out these shops on

subsidize prices to empower people. even in Afo-Agbaghara, same thing was done

by age grades. More so, between Agbaghara Nsu and Umuakagu Nsu boundary,

there stands a sign post with the inscription – WELCOME TO AGBAGHARA

NSU ANCIENT KINGDOM. This sign post was donated by an age grade. Even in

our Church St. Columba’s Parish, one hardly see anything that was not donated by

one age grade or the other. Even some age grades that are yet to be initiated would

always take some responsibilities to bear in the church. All these all the impacts of

Iwa-akwa because if Iwa-akwa was not there, all these things would be missing in

our society.

NAME: NZE LINUS AZUAMA

AGE: 70
STATUS: TITLED MAN.
OCCUPATION: CIVIL SERVANT
PLACE OF INTERVIEW: AGBAGHARA NSU, EHIME MBANO
DATE INTERVIEWED: 24TH DECEMBER, 2014
MODE OF INTERVIEW: DIRECT

Iwa-akwa is a tradition in Igbo speaking part of Nigeria. It has been there

from time immemorial. We met it in this part of the world. My father who lived for
 13

one hundred and twenty years said he met Iwa-akwa in this world. The ceremony

is done every three years. The celebrants cook and host the entire community and

friends during this event. It is after this that the celebrant is considered as a man.

The celebrant was expected to go to his maternal home ceremoniously to

announce that he is of age. In most cases, it is the Opara that does that. When he

has done it, the rest of his brothers could continue with their own Iwa-akwa (when

they come of age) without going to their Umere-nne. In a case where the following

brothers had the way withal, they could as well go to their Umere-nne because it is

not restricted to the Opara alone.

More so, as a preparatory stage, the celebrant arranges for Isi-Nri-Akwa

which serves as an announcement that the person in question is about to wear cloth

of manhood.

Although some persons have argued that the Europeans are harbingers of

erosion in the festival, there are as well some positive impacts of their coming to

the event. For instance, the emergence brought forth the use of cannon shots for the

event. More so, having come, there were bounty materials available. This made the

festival somewhat competitive and serves as a way of displaying wealth. Before

the coming of the Europeans, our forefathers wore ‘Akwa-ekwere-ekwe’, but

 14

because of the availability of European types of dresses, celebrants could wear

suites and velvets.

One of the major impacts of this institution is that it adds to the number of

people that the community could levy.

NAME: CHIEF RICHARD ANYANWU

AGE: DID NOT DISCLOSE THAT
STATUS: CUSTODIAN, NSU CULTURE AND TRADITION
OCCUPATION: CIVIL SERVANT
PLACE OF INTERVIEW: AGBAGHARA NSU, EHIME MBANO
DATE INTERVIEWED: 24TH DECEMBER, 2014
MODE OF INTERVIEW: DIRECT

The origin of Iwa-akwa is as old as our community. Many communities

around us practice it, but the method of celebration varies. The event is called Iwa-

akwa because it is believed that the celebrants are literally naked. So for them to

become men, they have to wear the cloth of man-hood. That gave our festival the

name-Iwa-akwa: that is wearing cloth.

Akwa Mmiri’ which was then brought from Akwete people of present day

River State was initially used, but with the emergence of the white man, wearing

of suits and cotton materials were introduced.

 15

With the coming of the white man, the use of cannon shots were embraced

instead of the original Dane gun used earlier. This was so because most times, the

youths out of too much exuberances have cause commotions with their guns during

the festival. An example was the killing in Ezeoke of a man during their Iwa-

Akwa.

The impacts of this cultural heritage cannot be overemphasized. Among

which are

 It adds to the numbers of the adults in our community

 One is considered matured enough to marry and build house at this

stage

 It makes an increase in the number of our warriors

It is obvious that Iwa-akwa has survived its challenges. But it is important to

add that the institution has been threatened since 1960s. It is no longer news that

the white man left our land in 1960, their departure left our land with some many

challenges which were the Whiteman’s making. Thus by 1967, a Civil War broke

out. As a result of that, Iwa-akwa was not done in 1968. It was only when the war

ended in 1970 that Onye Di Ndu Ga Eme Ihe Ochoro Age Grade which was

supposed to be initiated in 1968 was initiated. And it was around this period that

New Generational Churches started gaining ground. Their teachings and doctrines
 16

made their adherents to hold Iwa-akwa on a very low esteem. They started

demonizing the rite. Started attaching some meanings which were not there ab-

initio.

Such distorted views included seeing Iwa-akwa as an avenue for presenting

the youngsters to deities who would inreturn retard the progress of these youths.

But let me ask you I am aware that your sets have started forming their age grade

in preparation for Iwa-akwa, were you taken to any shrine for whatever reason? It

is obvious that these views hold not water. I will rather infer that people with these

views are the lazy ones who could not meet up with their peers to make their

societies progress. Thus in order to rid themselves of the shame, they found

excuses in demonizing the culture that sustained their ancestors.

NAME: MR MICHAEL ANYANWU

AGE: 64
STATUS: COMMUNITY LEADER
OCCUPATION: BRICKLAYER
PLACE OF INTERVIEW: UMUOTA AGBAGHARA NSU
DATE INTERVIEWED: 07TH JANUARY 2015
MODE OF INTERVIEW: DIRECT

No living soul can trace the origin of Iwa-akwa with a high degree of

accuracy, except if the person can trace the origin of the people and the world.
 17

Anyone that tells the story of its origin does that without a fact and it is out of his

own imagination. Iwa-akwa has started before the Portuguese visited Nigeria.

The colonial government never attacked our cultures like Iwa-akwa, Mbom-

uzo and so on. Instead, they came from Okigwi to witness the festival. Then, they

attached to their eyes something which I suppose was camera. Even Rev Fr. Walsh

and Ho-well who lived in Agbaghara at different periods were never against the

festival; rather, they were but spectators and lovers of the people and their cultures.

For instance, the love Fr. Ho-Well had for our culture made him insist that he

would be buried in Agbaghara upon his death. Furthermore, to encourage the rite,

Fr. Howell brought the idea of dedicating and praying fervently for the celebrants

in the church on any Sundays before the festive days.

In terms of the regalia, it is being determined by the age grade in question;

although this freedom of choice is a recent development. For instance, suit wearing

became predominant during colonial era and the immediate years after; even me, I

wore suit when I was initiated. But that was not the case with my father and those

that existed during his time. For instance, my father told me that what he wore

when he did his was “froko” describing this attire to me; he says it looks like the

present day polo.

 18

There are so many impacts this event plays in our community. This is why

nothing can stop any group from being initiated. In cases where there is a heavy

need for that (like during the Nigerian Civil War), the worst that can happen is to

postpone the event not annulment. Suspending any age grade from the rite (no

matter the circumstance) is like suspending all the J.S.S. 3 students of a particular

school; while leaving other classes to continue with their studies. Time shall come

when the school would not have S.S.S. 3 students, thus, would not sit for WAEC

or NECO exam. This would create a bad history for both the school and the staff.

Asking the impacts of Iwa-Akwa is like asking the impact of salt in a pot of

soup. This is because Iwa-Akwa has made our community what it is in so many

ways. The initiation ceremony provides an avenue for the recruitment and

initiation of an age group into the security force of the community. The newly

initiated age grade form new military regiment and by so doing, add to the number

the already existing warriors. They also help themselves in building houses,

marrying for each other and lot more helps they render to themselves. A glaring

example is the road that leads to my house. My age grade – Otumbadi Age Grade

carved and made me this road in 1977 on the eve of my Iwa-Akwa.

Again, I have served this community for more than twenty years as either

chairman, secretary, financial secretary and so on. Through these positions, I have

realized that Iwa-akwa ceremony has been a catalyst to our youths. Using myself
 19

as an example, I decided that I would build this my house before I am initiated into

manhood. And having set that goal, worked towards it and achieved the goal

before my initiation in 1977. Other youths have set such other goals as marrying

before or immediately after their initiation, buying lands, starting a good business,

saving a certain amount of money before the initiation.

This is against the distorted notion that Iwa-akwa saps a youths hard earned.

NAME: NZE JOSEPH EBISIKE

AGE: 85
STATUS: ELDER AND A TITLED MAN
OCCUPATION: FARMER
PLACE OF INTERVIEW: UMUOTA AGBAGHARA NSU
DATE INTERVIEWED: 07TH JANUARY 2015
MODE OF INTERVIEW: DIRECT

In our world view, one is considered to be naked till he is initiated. And

sequel to that, when a group of boys become of age, this festival is performed on

their behalf. And for a youngster to become a ‘man’ there is a need for him to be

cladded with ‘Gburu-Wara” which will cover his nakedness fully. Unlike the type

meant for youngsters that covered partially. In order to cover the nakedness of an

adult fully, Gburu-Wara has an elongated sheet on both front and back side; it was

this elongated sheet that the white man saw and mistook for a tail.
 20

NAME:CHIEF IJERE PLACID

AGE: 68
STATUS: TITLED MAN
OCCUPATION: CIVIL SERVANT
PLACE INTERVIEWED: UMUANUNU NSU, EHIME MBANO
DATE INTERVIEWED: 08TH APRIL 2015
MODE OF INTERVIEW: DIRECT

Some of the impacts of Iwa-Akwa are

It provides anavenue for a group of people to see themselves as a single

whole and plan for their progress and that of the society at large. For instance, here

in Umuanunu Nsu, Igwebuike Age Grade has canopies and chairs that are rented

out on a subsidized rate. More so, Chibuike Age Grade bought and donated a piece

of land to the community to build her multi-purpose hall.

More so, the event serves as an avenue for recruiting regiments for the

security of the community. For instance, here in Umuanunu Nsu, we have different

cliques of vigilante groups formed based on the year of initiation into manhood.

All these and many more are the impacts of Iwa-Akwa in our community in

particular and Igboland in general.

 21

NAME: MRS. GLORY EMENIKE

AGE: 40
STATUS: WIDOW
OCCUPATION: FARMER
PLACE INTERVIEWED: AGBAGHARA NSU
DATE INTERVIEWED: 15TH APRIL 2015
MODE OF INTERVIEW: DIRECT

I am one of the major beneficiaries of the institution of Iwa-Akwa. Among

other things I can say are the impacts of this institution is this house you are seeing

here. This house was built for me by my husband’s age grade. This was done at a

point when I had no place to stay and prepare for the funeral of my husband. My

brother in-law insisted that my diseased husband would not lie in state in his (my

brother in-laws) house. When my husband age grade heard of it, they had to rally

around and raised this structure for me in few weeks time. You see me now, I own

a house, no more squatting. This is an impact of the institution. Apart from the

house my husband age grade were instrumental in performing the funeral rites of

my husband. Even now that the burial ceremony has been done, they have never

seized from trying to know my family challenges.

 22

NAME: CHIEF DOUGLAS AMAHIBE

AGE: 68
OCCUPATION: RETIRED PRINCIPAL
STATUS: RETIRED PRINCIPAL
PLACE OF INTERVIEW: UMUAKAGU NSU
DATE OF INTERVIEW: 08TH APRIL, 2015
MODE OF INTERVIEW: DIRECT

The question- has Iwa-akwa any impact on our people is like when one asks

has a nursing mother any impact on the growth of her nursing baby. It is obvious

that culture has formed the pillar of our lives. In this case, Iwa-akwa is not

exempted. The rite has innumerable impacts in the lives of our people. For

instance, if one goes to Orieagu, he would so many structures raised by different

age grades and at different periods. Again, some of the lanes in the market were

bought and maintain by different age grades. Sanitation of the market square was

at a time done by age grades.

Again, Udoka Primary school is one of the best private schools in

Umuakagu Nsu. This school which is situated along Orieagu Umuopara road is

owned by an age grade. As a secondary school teacher, I have realized that many

schools cherish pupils from Udoka primary school; a good principal will always

want intelligent students to be enrolled in his school. Thus, Udoka primary school

has been a veritable source of bright students for secondary schools. Could this

have been possible if the age grade was not there?

 23

Once more, as a principal, by occupation is the mobile type: I have lived in

many communities at different periods. And within my periods of stay, I have

joined the communities in their ways of lives. This made me to realize that age

grade has been an indispensable source of orderliness among other impacts it has

on the people.

NAME: INNOCENT OKAFOR

AGE: 39
OCCUPATION: PASTOR
STATUS: ANGLICAN PRIEST
PLACE OF INTERVIEW: UMUDIMEZE NSU
DATE OF INTERVIEW: 08TH APRIL, 2015
MODE OF INTERVIEW: DIRECT

As far as I am concern Iwa-akwa is never a sin. The balck label by some

persons cannot be proved. I am a pastor and I know what most us- Pastor can do.

Especially when a priest is in need of a congregation, if he is not the type being

directed by the holy spirit, he can do anything within his reach to lure people to his

church. Such is the challenge confronting iwa-akwa. Some churchmen have seen

that the rite require some amount of money to get it done. Thus, what they could

do was to preach to some people with itching ear what they would like to hear-

demonizing the ceremony. But they fail to ask themselves why our savior Jesus

Christ was baptized at the age of thirty which is the same age youths are initiated

into manhood through Iwa-akwa. Through that baptism, the bible says all
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righteousness was fulfilled and thus, Christ was then empowered to carry out his

mission on earth from that day.

Same is applicable to Iwa-akwa. Youths are initiated when it has been seen

that they are man enough to discharge their duties to their families and the society

at large. Through Iwa-akwa, the right thing like in the case of Christ is done and

they could then carry their cross like other men of the community.

Again, as for the origin of the festival, I cannot pin point the exact year it

started. But from what people have been saying about the event, Iwa-akwa started

very early in the history of people of our people. my father made me tounderstand

that the event has been in existence before the coming of the Portuguese in the 15 th

century. According to him, iwa-akwa has witnessed so many changes over time.

But important to note is that inasmuch as there have been changes, this culture has

persisted because of so many contributions it has made to her adherents.

One of the foremost contributions of the institution of Iwa-akwa is that it

serves as a means of recruiting youngsters into the security force of the community

involved. The nature of my occupation has made me to live in many communities

over time. And this made me to realize that there is no community that practices

iwa-akwa that lack in security of the place. This is so because as elders age out,

there is a laid down procedure for recruiting youngsters who would continue in

protections of the boundaries and make peace in the area.

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Apart from the provision of security, when I was pasturing in St. Silas

Church Lowa, I realized that one of the buildings occupied by people near St.

Paul’s church Umuokoro was built by an age grade. This building at a point was

given to church before the church was able to build parsonage. This is to say that

through the institution of IwaAkwa, both communities and churches have benefited

much.