CHAPTER FOUR: IMPACTS OF IWA-AKWA IN EHIME MBANO

AN OVERVIEW

Culture as embedded in the lives of a people is personified in them (the

adherents of the culture). The ability of the said people to live long with such
culture is the manifestation of the impacts of the culture in sustenance of the
people in question. That is to say that a particular cultural practice lasts longer than
others, so far as its impacts (which are expected to be positive) remain evident,
supportive and relevant in the lives of the adherents.

Such is applied to Iwa-akwa. As a culture of Ehime Mbano, Iwa-akwa and

its impacts cannot be overemphasized. It was the insurmountable impacts of the
festival that has over the years knitted the people with the culture. This was to the
extent that colonialism, Christianity, independence, Civil War, Military
dictatorship; communal wars and so on could not alienate the culture of Iwa-akwa
from the people of Ehime Mbano. This is to say that the impact of Iwa-akwa since
the knowledge of the culture have been great and have run throughout the history
till the present time.

To vividly discuss these impacts as they concern this research, my focus will
be on the social and economic aspects. Note that Iwa-akwa is the progenitor of age
grade; as without Iwa-akwa, there will be no standardized Age Grade System in
Ehime Mbano. Having explained this, I will use the two concepts interchangeably
here.
SOCIAL IMPACTS.

As a socio-cultural practice, the social impacts of Iwa-akwa cannot be

exhausted here. I will discuss these social impacts under the following thematic
headings

 Impacts on the secular society

 Impacts on the church
 Impacts on the members of the age grade concerned

IMPACTS ON THE SECULAR SOCIETY.

One of the major areas the social impacts of Iwa-akwa was felt was in the
secular society. By secular society, I mean the society at large with the exclusion
of the church. This impacts as explained above comprised both that of Age-Grade
System because according to Korie, an age grade is formally institutionalized
through Iwa-akwa. This implied that even in some communities, like Agbaghara
and Umuakagu Nsu, when Iwa-akwa is mentioned, what come in mind is age
grade. Both cannot be separated. From the foregoing therefore, it will be clearer to
any reader of this work to understand these impacts even when they may appear to
be closely knitted to age grade as an association. These social impacts include

PROVISION OF SECURITY: - Security issues have taken a very broad

placed in the problems facing mankind. This security issue as it concerns this
work cuts across the areas of communal disputes, protection of lives and properties
and so on. Over the years, even before 1960, (which is the starting time of this
research); Iwa-akwa has served as a means of recruiting regiments in local army.
These regiments could be what Olaudah Equiano was explaining in 1789 when he
wrote
The assembly is separated into four divisions…the first
division contains the married men, who in their dances
frequently exhibit feats of arms and representation of
battle1
This impact of Iwa-akwa as a medium of recruitment transcends Igboland.
For instance, writing in 1995 on his Long Walk to Freedom, Nelson Mandela
pointed the similar occasion of recruitment in Xhosa, South Africa. Omer Cooper
has also wrote that initiation into manhood served as a means through which King
Shaka of Zululand choose his army regiments in the 19th Century A.D.2

Writing on Iwa-akwa as a medium for recruiting armies who would maintain

security of a given place, Nnoli was quoted in Ezennaya thus

By tradition, no young man could fight in any war if he

had not reached the initiation age. If the need arose, for a
village to attack or raid another, it was the
responsibilities of the last initiated age set to launch the
attack with the sanction and blessings of the elders and
Ndi-ichie3
Speaking on the security impacts of Iwa-akwa, Anyanwu explained that the
newly initiated age grade form new military regiment and by so doing, add to the
number the already existing warriors4. On his own part, Peter Anyanwu explained
that age grades have served as vigilante groups. According to him, in most cases, a
particular age grade divide themselves in groups in order to make sure that a group
would keep watch over the various parts of the community even at night.

1
Paul Edward, (eds.) Equiano’s Travels, (London, 1967),3
2
J.D. Omer-Cooper, 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) 361-362.
3
Ijeoma Ezennaya, The Role of Age Grade System in the Historical Growth and Development of Umuchu Aguata
L.G.A Anambra”, Unpublished B.A. Project, Department of History and International Studies, Imo State University,
Owerri, November 2008.

4
Anyanwu, Interview.
All these pointed out that the place of Iwa-akwa in selecting regiments and
securing the communities cannot be overemphasized.

MAINTENANCE OF PEACE AND SERENITY

As was pointed out earlier, without being initiated into manhood, the worth
of an individual cannot be valued in a society. Even when the said person could be
a source of peace to the society, his voice remained muted till he wears the cloth of
manhood. Thus, Iwa-akwa provided an avenue for introduction and emergence of
new lawmakers, peacemakers, and so on which in return guarantee peace and
serenity in the society.

Writing on the impacts of age grade (which is the product of Iwa-akwa) in

assuring peace and serenity in the society, Ijoma wrote

Their assistance was sought by creditors to recover

debts….they also formed a sort of constabulary to
enforce the orders of the elders5
This impact was played through making and maintenance of laws, arrest of
offenders, implementations of judgments pronounced by the Council of Elders and
the entire Village Assembly. This was further expressed by Ejiaga, who noted that
the age grade enfaced the decisions of the council of elders and of the linage or
Village Assembly. This he said they achieved by exerting penalties in the form of
fines, or detrained properties (such as household goods or livestock). In this sense,
they acted as both executive and judicial officers, he said.

The impact played in peace making is always summarized in their

constitutions. Most of the constitutions take off from the Iwa-akwa day, but in a

5
Okoro J. Ijoma, Igbo History and the Battle for Survival, (Nsukka: Great AP Express Publishers Ltd, 2010), 28-29.
case where there is an existing constitution, after the Iwa-akwa, the constitution is
always amended.

SANITATION

It has been said that cleanliness is next to godliness. More so, to maintain a
healthy mind, a healthy body and environment is needed. This was summarized in
Latin thus “mens sana in corpore sano”. Iwa-akwa thus served as an avenue for
employing able bodied sanitarians. This is so because one of the impacts or roles of
age grades in a community is to maintain sanitation. And as years pass by, men
aged out. It was through Iwa-akwa that the old men who could no longer continue
in this sanitation exercise were replaced. Writing on this, Ijoma wrote

The male population and the female as well in some Igbo

areas were divided into broad age-grade and sets…there
was a logical basis for this division. There are tasks
which old men and women and young ones cannot
perform. The age grade and sets between 18-45 years
were the real working group that tackled arduous tasks6
One of the ‘arduous tasks’ was clearing of roads that lead to streams, market
squares, farms, and so on. These tasks cannot be performed by aged persons. For
instance, in Agbaghara Nsu, it is usually the next three age groups to be initiated
into manhood that clear the roads,especially during Mbom-Uzo festival. This was
observed by Ejiaga who wrote “Age grade played some vital roles in society.
During communal work for instance, they could be ordered by the ‘Oha’ to clear
paths, cut down forests, and clean up the village square.

6
Okoro J. Ijoma, Igboland Till Present, A lecture Delivered to Final Year Students , History and International Studies
Department, University of Nigeria, Nsukka, February 2015.
PROVISION OF INFRASTRUCTURES

The place of age-grades in provision of infrastructures cannot be

overemphasized. From the earliest time when modern infrastructures were
farfetched, people who were initiated the same year have seen themselves as
employees and even trade union that saw to the provision of such infrastructural
facilities as roads, construction of bridges, construction of dams, building of
facilities in the market places, and so on. For instance, Mr. Michael Anyanwu
reiterated how Otumbadi Age Grade of Agbaghara Nsu carved out land and made
road that led to his house on the eve of his Iwa-akwa in 1977.

More so, age grades have also built and owned such other infrastructures
like school blocks, (example of which is Udoka Model School Umuakagu Nsu).
The school which is situated along Orieagu-Umuopara road is owned and runned
by Udokamma Age Grade of Umuakagu Nsu. At Umunakanu, an age grade built
and donated one of the school blocks near Afomgba Market 7. At Agbaghara Nsu,
an age grade donated an iron gate to Holy Rosary Primary school Agbaghara Nsu 8.
At Umuakagu Nsu, Ahaoma ka Uba Age Grade donated a school block to St
Columba’s Primary School Umuakagu Nsu.9 At Agbaghara Nsu, an age grade
donated and mounted signpost welcoming visitor to Agbaghara Nsu. The post was
situated between Agbaghara and Umuakagu Nsu boundary. Onwu Ama Enyi Age
Grade built houses for accommodation which was under rent. At Umuakagu Nsu,
Igwe bu Ike age grade owned and maintains a lane in Orieagu Market

7
Ejiaga Chidi Romanus, A History of Ehime Before 1906, Unpublished B.A. Project, Department of History and
International Studies, University of Nigeria, Nsukka, June 1983.
8
Peter Anyanwu, 73 years, Retired Headmaster, Interviewed at Agbaghara Nsu, 09 April, 2015.
9
Udochi Anyanwu, 28 years, A Student, interviewed at Orieagu Nsu, 09 April, 2015.
Fig. 4 : Igwe bu Ike lane; Orieagu Nsu

Fig.2: Aha oma ka Uba block, St Columba’s Primary School Umuakagu Nsu.
Fig. 3: Udoka Model school.

Fig.4: A gate donated to Holy Rosary Primary school Agbaghara Nsu

Other social impacts of Iwa-akwa to the society included the construction of

halls for village meetings, buying and donating lands to either communities or
individuals. Example of which was done by Chibuike Age Grade of Umuanunu
Nsu who bought land for the community near Afo Umuanunu Nsu to build halls
for social activities.10 Igwe Bu Ike Age Grade of Umuanunu Nsu had canopies and

10
Placid Ijere, 68 years, Farmer, Interviewed at Umuanunu Nsu, 08 April 2015.
chairs that were rented on subsidiary price to aid events in the community. 11.
Setting and hosting of football matches are another social impact of people
initiated on the same year. Example of which is seen at Agbaghara Nsu. Mbom-
Uzo is another socio-cultural event festival in Ehime Mbano. During this festival,
the peaceful conduct and entertainment were pioneered by people initiated on the
same year. This was why there was always peace in communities that practice Iwa-
akwa during Mbom Uzo than their counterparts who do not perform the rite. In
Agbaghara, for instance, age grades hire music of different kinds to entertain the
whole community. This was in line with Equiano’s description of Igboland in1789
when he wrote

We are almost a nation of dancers, musicians and poets.

Thus, every great event such as a triumphant return from
battle or other causes of public rejoicing is celebrated in
public dances, which are accompanied with songs and
music suited for the occasion12
Not only did the age grades hire music, any age grade that has any kind of
music displayed it. This was observed by Ijoma that made him wrote “they
organized music and dance and other recreational activities” 13

All these and many more were the social impacts of Iwa-akwa in the
society.

IMPACTS OF AGE GRADE ON THE CHURCH

11
Placid, an Interview.
12
Edward, Equiano’s Travels, 3.
13
Ijoma, Igbo History, 29.
The church is another area the social impacts of Iwa-akwa has been seen.
There is no gainsaying that many churches have been greatly enriched by Iwa-
akwa. But surfaces to stress here is the fact that when one talks about the impacts
of Iwa-akwa on the church, the Roman Catholic and the Anglican churches were
the two churches that have witnessed enormous impacts of this rich cultural
heritage. This was so because it can unarguably be asserted that the above churches
were conservative in nature when compared with the emergent ‘New Generational
Churches’.

In Agbaghara and Umuakagu Nsu, among other communities in Ehime

Mbano, it has become obvious that the age grades always provide memorial gifts
to the church either before or immediately after the Iwa-akwa rite in terms of
thanksgiving services. During those services, they thanked God who made them
grow into men and for successful Iwa-akwa as the case may be. It is through this
means that such things as pews, wall clocks, fans, and so on have been provided to
the churches by different age grades and in different time. More so, they also
provided some edible substances like bags of rice, tubers of yam, turkey, goats,
fowls and so on.14

More so, age grades have contributed in donations, church compound

cleaning, renditions during church services, church building and so on 15. Chijioke
Eke said that his age grade (Oganihu age grade of Agbaghara Nsu) which is yet to
be initiated built six pillars during the reconstruction of St Columba’s Parish
fence.16

SOCIAL IMPACTS OF AGE GRADES ON THEIR MEMBERS

14
Peter, an Interview.
15
eter, an Interview
16
Eke Chijioke Innocent, 31 years, Engineer, Interviewed at Umuota Agbaghara Nsu, 08, April 2015.
There is no gainsaying that the quest of man from pre-historic period was to
harness his environment to his benefit. For instance, when one talks about
Egyptian Civilization, what formed the hub of it was the need to exploit the Nile
River Valley to man’s benefit. The European Renaissance was a move to
rediscover man and to satisfy him. Industrial Revolution was all about giving man
mastery over his environment, Age of Sails, Colonialism, Imperialism,
Nationalistic movements and even independence were all moves made by man as a
member of a particular era to satisfy himself.

More so, as a gregarious creature, man has sought to join such organization
that can be beneficial to him. Whether it was secret or an open organization, has
mattered but a little to man. Therefore, he can go a long way to achieve his interest
no matter the means. Little wonder Machiavelli asserted that the end justifies the
means.

Iwa-akwa in particular and Age Grade System like other organizations is not
exempted. This is so because among other reasons for this initiation is to form a
group of people that will act within themselves as one for their own interest. This
is why their slogans contain such bywords like “Onye Aghala Nwanne Ya” 17,
“Onuru Ube Nwanne Agbala Oso”18 This is to say that the impacts of Iwa-akwa on
members of an age grade cannot be overemphasized. This is because ones initiated,
the age grade start seeing themselves as on indivisible whole, and therefore, the
problem of one is the problem of all. For instance, when in 1977 Mr. Michael
Anyanwu built his house at his home town-Umuota Agbaghara Nsu, he narrated
that he met those whose lands were in front of his house to sell him a sizable piece
of land or exchange them with his own portion in another area. But the persons in
question refused him this plea. This, he said was happening few days before his
17
Achiam, an Interview.
18
Glory Emenike, 40years, Farmer, Interviewed at Agbaghara Nsu, 15 April 2015.
Iwa-akwa. This made him restless as there was no road through which his guest
would visit his compound on his initiation day. When his age grade members-
Otumbadi Age Grade of Agbaghara Nsu heard of it, they mediated. Seeing that
persuasion was abortive, they used coercion and finally made a lane that existed till
the time of this research.

Another impact of age grade could be seen when a member is diseased. For
instance, Ejiaga quoted Egbule thus

During the death of Godwin Iheme (a member of

Obinwanne Age Grade), almost half of the expenses
incurred at the burial ceremony was defrayed by the
members19
Gloria Emenike has also narrated what happened in 2010 when her husband
–Late Mr. Nwancha Emenike died. She said that the family had no house when the
husband died; and her brother in-law refused that the diseased would not lie in
state in his (her brother in-laws) house. It was upon this circumstance that the
burial was postponed, and the husband’s age grade-Obi Nwanne Age Grade of
Agbaghara Nsu- built her a house within few days and saw to the burial on May
2010.20

Ejiaga also wrote “the house of Innocent Iwu at Umuola was the handiwork
of Obiwuotu Age Grade”21 he further noted that Obiwuotu Age Grade also helped
one of its members – Ifeanyi Madu who wished to marry but could not meet the
requirements of his in-laws”.22

Generally speaking, Iwa-akwa through age grade has in so many ways had
enormous social impacts over the years. This was why Ejiaga wrote
19
Ejiaga, a History of Ehime, 16.
20
Glory, an Interview.
21
Ejiaga,History of Ehime,16.
22
Ejiaga,History of Ehime,16.
It is also believed that prior to the introduction of social
clubs in Ehime, age grade performed to a greater or lesser
extent functions identical with present roles of social
clubs23
Talbot also had this to write

The age classes form an essential link in the chain of

government and without them, the administration could
hardly be carried on, even at the present day. In some
respects they are of more importance than the societies
and clubs24

Fig.5: A house built for Mrs. Glory Emenike by Obinwanne Age Grade of
Agbaghara Nsu

23
Ejiaga,History of Ehime,16.
24
P.A. Talbol, The People of Southern Nigeria Volume 3, (London: Franl-Cass Publishing Company, 1937) 343.
Fig. 6: A track road that leads to Mr. Michael Anyanwu compound carved
out by Otumbadi Age Grade of Agbaghara Nsu in 1977.

ECONOMIC IMPACTS OF IWA AKWA

Iwa-akwa as a socio-cultural festival has many impacts that were not only
restricted to social activities alone. Some of these impacts cut across economic
spheres and otherwise. The place of Iwa-akwa in the lives of its adherents was such
that without it, their economic lives would have a lacuna which may result in a
war. For instance, it has been revealed that in the Old Bende, the famous Aba
Women Riot of 1929 kicked off because the colonizers overlooked the natives and
their system of taxation. They introduced a new system of taxation which was alien
to the natives. This led to a very dense atmosphere when women feared that they
might be taxed alongside their husbands. According to Columba, “in a letter dated
10th February, 1930, from the District Officer at Okigwe to the Resident at Owerri,
the District Officer explained
The movement in the Division started about 9 th
December, but prior to that date, the women from Obowo
and Umuduru (Mbano) court areas appear to have been
attending meeting in the Bende Division. They were, I
think, first called in there when it was alleged that Chief
Okugo (Bende Division) has stated that women were to
be taxed25
The above evidence showed that even Ehime Mbano women were involved
in the war because the normal procedure of knowing those eligible to be taxed
(Iwa-akwa) was done away with by the colonial rulers. This led to the war that
gradually kicked off on Sunday November 24th 1929.26

From the foregoing, one may reasonably argue that having decided to
introduce Direct Taxation in 1928, had the colonial rulers used the original laid
down procedure (using Iwa-akwa as a prerequisite) there would have not been a
misunderstanding. This is so because wherever Iwa-akwa is done in Igboland, it is
seen as the medium for “recruiting” tax payers. This was what Ogu observed that
made him say

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 government27
On the same hand, Ijere wrote “He can now pay the poll tax, contribute
materially towards community development”28 . More so, Onyekelu has this to
write

Having been initiated into manhood/adulthood, the

celebrants are welcome into community of elders. They
25
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.
26
Ijoma, Igbo History, 63.
27
Ogu Emmanuel, 71 years, Retired Principal, Interviewed at Agbaghara Nsu, 24 December 2014.
28
Ijere, Nsu Past and Present, 56.
are expected to participate fully in all meetings and
contribute financially for the development of Agbaghara
Nsu29
Another economic impact of Iwa-akwa was briefly summarized by Ijoma
thus “their assistance was sought by creditors to recover debts, at times, using
Mmanwu Masquerade”30 . This is true about Iwa-akwa because the emergent men
have new and fresh zeal. They were always ready and willing to perform any task.
Thus, they could apply force where necessary to collect levies, dues and even assist
creditors as summarized by Ijoma above. Surfaces to point out here is that most
times, debtors in a bid to escape being visited by “the young age grade” pay up
their debts beforehand. It was believed that if they should visit any debtor, the
person will not only pay up, but add something to the normal amount. This was in
inline with Igbo aphorism- Anaghi agba aka ahu nwata eze” this means that by
extension, both the creditor and the debtor would have extra price to pay if an age
grade is involved in the collection of such dept.

More so, age grades through their investments have provided employment
and empowerment opportunities to both their members and abroad. For instance,
age grade build shops and rent them out for people to start up businesses example
of this can be seen at Agbaghara Nsu junction, Afo Agbaghara and so on.
Sometimes, they start up businesses and employ people to work on them

Periodic contributions of money for members of a given age grade is another

economic impact. This most times, start before the Iwa-akwa of a said grade, but it
gets consolidated after the initiation of the age grade.

29
Collins Onyekelu, the Iwa Akwa Ceremony in Agbaghara Nsu Ehime Mbano Local Government Area of Imo State.
Nigeria, Agbaghara Voice Magazine, January-March, edition 2015.
30
Ijoma, Igbo History, 28-29.
Other economic impacts could be seen in the areas of formation of farming
guilds, hunting guilds and so on.

Fig.7: a shop built by an age grade at Agbaghara Nsu junction.