Anam Eje Nime Mmuo Mp3 Download
Phebe Aherns
After the Edda (Arochukwu) people came the Aboh Slave hunters, unlike the Ada people Aboh warriors are good sea pirates and can maneuver the Omambala River effectively. Their attack was so much on Anam people as a result so many persons were taken into slavery, they make use of the canon and den guns given to them by their Portuguese slave masters.When Anam people could no longer bear these attacks they consulted a diviner who told them that they can only defeat Aboh warriors led by Enebeli the Prince of Aboh with the aid of a charm to be prepared by him. He told them that the consequence of the charm is that the bearer of that charm must die and the charm will cause confusion when thrown into the Aboh Camp. The problem became who will carry the char, when no one volunteered again Iwo Odionwu a great son of Umueze Anam from Ebendu clan volunteered to carryout the task and hisbrother Amah Amakeme from the same umuebendu volunteered to accompany his brother such that if he is killed he will ensure that the head of his brother returns homewhile Obalichi from Umuoba anam lead Anam warriors to the fight. Eventually they succeeded and defeated Aboh warriors and killed Prince Enebeli of Aboh.
Ogbuevi (Oba) title-taking in Umueze Anam is a long process of three distinct segments, Ijoku, Asammuo, and Ime Oba, which are performed sequentially. Before the title of Ogbuevi is conferred on anybody of Umueze lineage, the candidate is required to have successfully gone through the process of performing the special Oba Umueze ritual. Oral tradition holds that the first citizen of Umueze Anam to take the Ogbuevi title was Ogbuevi Dielie Mezie of Iweze Ogboru Eze. He was followed by Ogbuevi Agbogu Nwabude of Ezum Iyile Eze. Oba was the ceremony for the highest title in Anam. Before one will take the Oba title he is expected to perform the lesser titles such as Ijoku, Asamuo, and finally the Oba title.
3. Asammuo Title:- This is the next in rank, it costs 290 tubers of yam, drinks, a pan of kolanuts, big she goat, ram and some money. The candidate after this stage is conferred with the title of Ogbuebunu.
After 28 days of indoors, the celebrant is called seven times after which he will perform the oba rituals and blessed with the ofor. A day preceding the final day he is rubbed with uye and he dances the uvio music. Finally he performs the Ichi mmuo rituals and he is adorn with the red cap with eagle feathers and he picks a name for himself. He dances round the village with his wife.
Ichi muo title taking involves 12 hours ritual undergone by a candidate waiting to be conferred with Ogbuevi title after the completion of the initial formalities. The crucial aspect of the ceremony is usually performed at night and witnessed by title holders, family members and friends of the candidate. It was undergone by the candidate while his wife is asked to leave the premises only to come back after the title has been conferred on the husband. The candidate is made to take some vows that he would live above board that is he would not steal, commit adultery, lie, leak official secrets or conspire with others to do wrong things starting from the date he took the title. In other to be free from his previous sins he is made to go into hiding known as Izo mmuo (hiding from the spirit of ancestors) in other to purge himself of his wrongdoings. He is made to be half naked and his body robbed with uye (mud) for hours until its time to call him out in a ceremony known as Oku Oba ( a call for the candidate, purported to have been made by the ancestors). All these actions were believed to be enough penance for the candidate for his wrongdoings. The solitary confinement was to enable him reflect on his past, repent and resolve to make changes as from that date so as to be accepted by the ancestors. The mud was to show how dirty he was as a result of his sins. It makes the candidate to anxiously wait for the time he would be called out for cleansing. The call is made seven times but the candidate will answer only once, that is the last call. Failure to answer will be an offence which could be suspension from receiving the title (Idako n'oba) till another time. After tanswering the seventh call the candidate emerges from his confinement and presents himself for the stamping of the ofo on his chest. He receives oche mgbo ( three legged stool), an iron staff (Alo) and a head gear (ege). The offering and receiving of items were done within nge Oba a cane fence tied on four poles of 3metres square. Its only the titled men stays within the nge when the ritual is going on any uninitiated who enters the nge ekotego okwu ndi Oba and is imposed of a fine by ndi Oba. At the end of the presentation the candidate takes his bath and prepares for the outing the next day. Entertainment is presented to his guests on this day. The next day is the outing ceremony, during this day the New Ogbuevi in the company of the old ones adorn themselves with the expensive clothing called otachi and danced round in circle to the uvio music. The dance is known as Egwu ogbugbe. They blew their elephant tusks (oke) they salute the others with their nza (horse tail). At this stage the friends, family members and well wishers appreciate them by spraying money. It is at this point that the celebrant is permitted to put on the red cap and ege appended with eagle feathers. The Ogbuevi wears beads, ona worn on his legs and a rope worn on the anklets to show that he is now a titled man. Before he is allowed to wear these Regalia's the Ogbuevi is made to pay a fine to atune to the number of times he may have worn red caps in the past before he became an Ogbuevi. The Ogbuevi is also giving azizo oji (a wood carving) that he places on the wall at the entrance to his house. This azizo oji shows that the owner of the house is an Ogbuevi. The wall is also decorated with different colours ranging from blue, white red or yellow that painting is e signature of the Ogbuevi and the number of decoration tells us the number of Oba in that house.
The Governance of Umueze Anam Community rests on the shoulders of the council of elders (Irukpo and Izummuo). The chairman of the council of elders is the Diokpala who is regarded as the paramount ruler of the town (Igwe).
The council of elders performs both judicial and legislative functions; they consist of men who are from the age of seventy years and above who have taken the oba and asammuo title and therefore cannot lie or mislead the community.
Next in the hierarchy are the Okpokolo (from 60 years to 70 years), who enforce the laws made by the Irukpo and Izummuo; they determine the dates for the festivals of the community, and they are in charge of the masquerades and the cultural heritage of the community. During time of war they are in charge of recruitment of able-bodied men and prepare them for war. They lead the able-bodied men to prosecute the war. They are in charge of the oba title; they determine the requirements for the Oba title ceremony, as well as who is qualified for the title.
Isikolobia (40 years to 45 years) are the soul of the community. Their job is to mobilize the youths for work when the need arises such as clearing of bush paths, stream paths, digging of graves, and other works. They are also in charge of security of the village under the supervision of the Izummuo, and during war lead the able-bodied men to prosecute war.
Nzire Ani or Nzide Ani festival is a festival celebrated by Anam people. The Name Nzire Ani means the coming down of Ani Anam deity from on top of Nkpu (Anthill) were it is kept during the flooding season. It marks the beginning of a new native year. It can be regarded as a pagan festival because it has the foundation from Ani Anam deity. Before we can understand the festival let's first of all treat Ani Anam deity. Ani Anam is best regarded as a covenant rather than an Oracle. During the early settlement of Anam people there was a lot of crime such as adultery, killing of a fellow Anamite, stealing, covetousness, betrayal etc. This resulted from the heterogeneity of Anam communities so the elders decided to have a bond that will bind all together and promote security and mutual trust. On that fateful day the elders gathered at Odah and made a covenant, that no Anamite shall kill a fellow Anamite, No Anamite shall covet another's property or wife, No Anamite shall betray his brother, No Anamite shall bear false witness against the other. This is why the invocation of the deity starts with Ani Anam akodi onye eme ive ma ive emie what it means is that the convenient goes after the guilty and not the just. The covenant is synonymous to the ten commandment. Anam being a flood prone area is usually being submerged in water during the rainy season, this flood destroys their houses, crops, livestock and something kills their children. During this season children and valuable artifacts are kept on the nkpu and okpulukpu (platforms) built in the house above water level. The people during this period prays to their ancestors for protection and safe keeping. The Ani Anam deity is also kept on this platform as well. When the flood receded, the chief priest announces a date for the Ani deity to return to its abode and it is marked with pomp and pageantry, the people gives offering of Thanksgiving to their chi for protecting them from destruction. Another aspect of the festival is the marking of the victory over the Adah and Aboh warriors. Anam people during the 18th century were usually invaded by the Adah warriors who usually come to the area for slave poaching, one day our people summoned the courage to fight back and on this fateful day the assembled all able bodied men, youths and children at Odah to await for the boat of this slave hunters, when they came the Anamites started pelting them with stones such that their boats capsized and they drowned in water, this marked the end of their exploits in the area. This victory over Adah warriors boosted the morale of ndi Anam that it is usually celebrated every year so that the story shall be told to generations unborn. This victory is also marked during the Nzire Ani festival. The third aspect of this festival is the dedication of the new year and the new planting season to God and the ancestors. This festival is used by the elders to appease the gods for a bountiful harvest in the new planting season. It is after this festival that farmers go back to their farms to cultivate. This festival was usually being celebrated in October but it was moved to the last eke day before the Christmas Day to accommodate people who may be coming home during the Christmas holiday and to ensure wider participation. The festival also reminds ndi Anam of their victory against the Aboh people. Ndi Aboh became a thorn in the flesh of Ndi Anam using ugbondu (canon shots) given to them by the Portuguese collaborators. The casualties became much that ndi Anam decided to consult a diviner to know what could be done to stop the invaders. The diviners told them that a charm shall be prepared, the charm shall be taken into the boat of the Aboh warriors but the person that will carry the charm must be killed by the warriors but the charm will cause confusion such that Anam warriors will slaughter all the Aboh invaders. The charm was prepared and the problem became who shall carry the charm no one accepted until one young man called Iwoegbune from Umuodionwu in Umuebendu quarters of Umueze Anam volunteered to carry the charm, this heroic volunteering thrown the town into joy such that his cousin Amah from Umuamekeme in Umuebendu quarters volunteered to ensure that his brother head returns home once killed while Obalichi from Umuoba led the warriors to fight the Aboh warriors led by the Aboh Prince. The plan was carried out perfectly such that the charm was taken by Iwo to the Aboh camp, he was killed as foretold his brother Amah fought and brought back the head of the hero while the warriors led by the great fighter Obalichi slaughtered all the Aboh warriors including the prince and freed Anam people in their slave camp some returned to Anam while others who could not return settled at Umunankwo in present-day Ogbaru. Prof Alex Asigbo you may correct if am wrong. This festival tells this story too. The celebration of this festival starts a month to the actual date of the celebration with the Otiekwe Adah, this a masquerade that moves round the village with a wooden gong to announce to the people that the festival is at hand. This is symbolic because it signifies the way the warriors that defeated Adah people were mobilized. The Otiekwe Adah moves round the villages every night with the chant "egwue egwue Otiekwe busa nkonko" It is usually called mmanwu anwulu. The eve of the Nzire Ani is usually eventful, it is the last day of Otiekwe masquerade performance and the dreadful Akpali masquerade. Akpali masquerade is the spirit that controls the water current (turbulence) when this masquerade performs at night and in the morning boats are docked ashore even at the village square, earthen pots kept carelessly are broken by this wave. The Akpali masquerades abhors light and breaks every light placed on their path. It is only the initiates that comes out at night to be a part of the masquerade procession while Izummuo (Otummuo) age grades regulates their activities . The Nzire Ani day is a very eventful day it starts at dawn with the procession of Adah masquerade. The Adah masquerade is led by odogwu Ada that goes with Oji and is led by Okpokolo age grade. The procession terminates at Odah bank of the Onwambala river where the masquerade pelts stones into the river to signify the defeat of the Adah people. After this is done, the next is the mobilization of the youths for ijo Nzire Ani, this Ijo is used to mock those who may have engaged in any immoral and evil acts. This is done to discourage people from carrying out evil plots. After the Ijo Nzire Ani, the elders converge at the eldest man's house to join him as he pours libations to the ancestors and prays for Gods's blessings, favour and protection on our people and for fruitful planting season. Otimkpala masquerade appears at this point with a whip and symbolically whips the eldest man on his leg this gives the otimkpala masquerades the powers to whip everybody that comes their way. The Otimkpala masquerades performs side by side with the libations and offer of Thanksgiving to their gods by the elders. At about 4pm the strong and brave youths appears at the village square with canes to wrestle With the spirits (okpa ege). The masquerades with their cane whips the men while the men dodges with their own stick and when a masquerade is thrown it goes out of the scene, same with the men the last man standing wins the contest in Umueze Anam this part is the one we enjoy the most and the likes of Jaja Chukwuemeka Nwanegbo, Isaac Emeka, Chuks Agu, Francis Ndife comes to mind. While the wrestling is going on, the Owakwa masquerade gets ready to perform. The Owakwa masquerade comes out with bravery and supernatural powers. The masquerade goes about with a live fowl tied on the head at the back, the opotiyi masquerade is expected to appear and cut off this fowl but the Owakwa will not allow it so both of them engages in hide and seek game while the opotiyi marshals out its plan to take the fowl, the Owakwa will be pursuing him with a big stick if the opotiyi fails to cut off the fowl, the Owakwa goes with it, but if he succeeds the opotiyi goes with it. At the sunset when the Owakwa finishes his performance, the about of eneooo takes over the airwaves and at this point the women and children goes to bed because the greatest of the masquerade (Odumodu) is getting ready to come out. At this point it is the time for ochiagba Odumodu and I enjoy this part a lot it is only the initiates comes out at this point. The Odumodu has so many powers and manipulations, one of this is that it duplicates itself such that one can be at one end of the town and the other at the other end. It has ibobo such that you cannot run faster than the masquerade. This masquerade remains powerless until it pays homage to the Ani Anam deity and the eldest man it is when it goes to the bearer of Ani Anam that he takes the cane and his powers restored to him. This masquerade performs all night long and in at dawn it goes home walking like a boneless wanderer hence the saying that " kero nke inaga ka Odumodu chi voru".
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