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14/10/2022

HISTORY OF OWERRI AND ITS ORIGIN

Owerri was founded about the 14th century by father Ekwem Oha.
His mother's name was Arugo.
He fled from Umuori Village, Uratta in Owerri North Local Government Area of Imo State when his life was threatened by his younger brother Ndum. The threat to his life arose from the dispute over the sharing of the Funeral Cow slaughtered when their father Oha the aristocrat and embodiment of royalty died. The first son (Opara in Igbo) Ekwem was to provide the funeral cow as demanded by custom. He did not have the means to do so. He appealed to his younger brother Ndum popularly known as Ndumoha to buy the cow, which he did. Ndum asked for the head, heart and other parts of the cow that go to the first son in keeping with custom. His reason being that he Ndum, bought the funeral cow. Ekwem turned down his request and a quarrel ensued.

The elders (Oha Uratta) were invited to settle the dispute. They did so by allowing tradition to prevail. Ekwem was'entitled to the aforementioned parts of the cow being the first son. Ndum did not take kindly to this and so planned to kill Ekwem in order to have his way. The plot leaked and Ekwem fled with his family at the dead of the night to Egbu a neighboring town (Community) taking with them some stores and domestic assistants. History has it that his sister was married at Egbu. His sister fearing that Ndum may look for him asked him to continue his journey to an unknown and uninhabited land for safety and settle there permanently. They set out during the night with the aid of owa (native torch) and arrived at a hill top now known as Ugwu Ekwema and settled there. They heaved a sigh of relief saying OWERELA IHE MARAYA AKA meaning HE HAS TAKEN WHAT IS HIS RIGHT or what rightly belonged to him. He sounded the drum (as he was told by his sister) to indicate his location. His sister was happy to locate him and his family the following morning. She returned to Egbu thereafter.

The morning broke and they took their first meal roast old yam together in a typical communion fashion (not served) with thanks to Almighty and merciful Father our Lord God for their safety, the thick forest in the area being infested with dangerous animals such as lions, tigers and snakes like pythons, vipers and cobras.

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14/10/2022

HISTORICAL BACKGROUND OF EJAGHAM MONI-NKIM

The Nkim institution of the Ejagham people is a very old and revered tradition of the race. It is as old as the family institution and communal life of the people. The Nkim Institution is the moulding or training ground for the approved Ejagham Woman or Mother. It comprises of the Initiation, grooming, beautification, circumcision and presentation or performance, and in most cases betrothal.

Moni-Nkim Dance is likened to a convocation ceremony where graduates are received into their qualified fields of human endeavour, in this case of Nkim, Womanhood. The Dance reminiscences the various attributes of the surgeon in the Nju Nkim and basic principles of the Art womanhood in home making, home keeping and responsible motherhood.

The songs and dance movements tell a story of their experience and added value to life and community development. The respect and importance attached to this ceremony across the Ejagham nation is phenomenal as the pride was shared among the family, suitors, relations and community. In most cases, it is a traditional public holiday with the royalty from neighbouring communities in attendance to add pump and pageantry. It remains a great source of pride to the graduate who is able to ‘’fulfil all righteousness’’.

All Ejagham people will lay a practical claim to ownership of the origin of the Nkim dance, but it is clear that it is a common place custom of most people of Africa to celebrate various stages of human advancement and achievement such as Child birth, New crops, Manhood, Womanhood and Death etc’. This is informed by the cosmic belief in the duality of human existence on the physical and spiritual planes. The physical is inhabited by humans, and the spiritual by gods and ancestors, who collectively influence the affairs of men. Their influences/blessings are catalyzed by supplications, incantations,libations, rituals, sacrifices and dances, to establish sacredness of the relationship and efficacy.

The above assertion is very true of Moni-Nkim dance which serves the dual purpose of a spiritual encounter and cuts into the social activities of the community.

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