Mbaise

Geography

Mbaise is located in the central region/heartland of the Igbo ethnic group and constitutes a major part of Imo State in the South-Eastern geopolitical zone of Nigeria. It is situated within latitude 5-6 degrees north of the Equator and longitude 7-8 degrees east of the Prime Meridian (longitude zero). Mbaise falls within the Orlu section of the Awka - Orlu uplands with a land area of 404 square kilometers and an official population of 611,204 (2006 census). Its population density is therefore over 1000 people per square kilometer making it probably West Africa’s most densely populated area. Still there is a widely held belief that the actual population is much higher than the official figures from the 2006 census and may well be over one million people.

The area is bounded to the North by Ihitte- Uboma, Ehime-Mbano and Obowo Local Government Areas; to the West by Ikeduru; to the south by Owerri while the Imo River forms the eastern boundary with Isiala Ngwa in Abia State.

Mbaise is largely a plain (flatland) with occasional very low hills and small, shallow valleys. The few small rivers and streams flowing through these valleys (e.g. Akabo, Obizi, Udo, Amumara, Ife, Eziudo) are tributaries of larger rivers like Imo River. And they play an important part in the economic life of the people.

Mbaise lies within the equatorial rainforest region characterized by thick vegetation although much of this has been destroyed due to population pressures. As part of Southern Nigeria, Mbaise is influenced by two seasons: (i) Rainy season generally between April and October, and (ii) Dry season from November to March. The Rainy season is due to the south – west monsoon winds, with rainfall heaviest between July and September. The Dry season occurs when the prevailing winds arrive from the north-east, with a short spell of harmattan in December and intensifying in January. Harmattan is characterized by the dry and dusty northeasterly trade winds which blow from the Sahara desert over West Africa and into the Gulf of Guinea.

History and Culture

The wide ecological variegation of Igboland and the influence of neighbouring non- Igbo peoples have led to local variations of Igbo culture while at the same time retaining basic ingredients of that culture. These local variations are evident in multiple dialects, differences in social systems, traditional political institutions, architecture, marriage, and funeral traditions. Based on these variations ethnographers have divided the Igbo language (“Asusu Igbo”) into five main cultural groups viz: Northern, Southern, Western, Eastern, and North-Eastern Igbo.

Mbaise belongs to the southern Igbo group which is further divided into four main sub-groups - the Isu-Orlu, Oratta-Ikwerre, Ohuhu Ngwa and Isu-Item. Mbaise forms part of the Ohuhu-Ngwa sub-section.

There is a unique sense of unity and corporate identity that makes outsiders think that Mbaise people have a common ancestry. But it is not so. Infact, Mbaise is a federation or amalgamation of five indigenous, autonomous, and independent communities or clans, each with a traceable common ancestry. But they are

connected to one another by trade, marriage, and other interactions. The name ‘Mbaise’ (meaning five towns) is a reference to the five constituent clans and is believed to have been proposed by the Mbaise pioneer politician Joseph Jamike Iwunna.

The five clans are Ahiara, Agbaja, Ekwerazu, Ezinihitte and Oke-Ovoro. They form the basis of the current three Local Government Areas (LGAs) in Mbaise; namely, Aboh Mbaise (Agbaja and Oke-Ovoro), Ahiazu Mbaise (Ahiara and Ekwerazu), and Ezinihitte Mbaise. There are currently 92 Autonomous Communities within the three LGAs. Up to 1959, Agbaja also included Obiangwu and Umuohiagu in the present day Ngor Okpala. And Oke-Ovoro included Eziama which is also in Ngor Okpala.

There is no one version of the history of the Igbo people (“Ndi Igbo”). Instead, there are several theories and traditions that seek to explain the genesis of Ndigbo but none of them has unquestioned authority. Broadly the two most popular versions are the one of migration and the other of indigenous creation.

According to migration theory, people probably arrived through different migratory routes without a known common ancestry and lacking a common traditional mythology. Evidence of this is seen from the diverse but mutually intelligible dialects as well as various cultural and kinship groups to which the component parts of Mbaise belong. Some pro-migration advocates link Mbaise and other Ndigbo to Northeast Africa, while others postulate that Ndigbo originated from one of the lost tribes of Israel, asserting that the name “Igbo” is a colloquial corruption of Hebrew. However, Professor Adiele Afigbo, while in favour of the migration theory, takes the view that Ndigbo originated from the Niger-Benue confluence, not the Middle East, and that subsequent migration eventually led them to their present locations.

On the other hand, there is strong support among many Mbaise people for an in-situ origin, the idea of indigenous creation. They reject the notion that Ndigbo migrated from somewhere, and believe in “Nfunala”, the idea that their ancestors were created in the homeland they now occupy. The most popular anecdote, strongly believed by

Ezinihitte people, is that the world was created at Orie-Ukwu, a market square a few minutes’ drive from Aboh, the headquarters of the old Mbaise County Council.

Irrespective of their origins, over time Mbaise people have acquired a sense of common identity evident in their sharing some common traditions and worldview. Today Ndigbo everywhere can easily recognize an Mbaise person by the dialect he or she speaks. This and other pieces of evidence show the oneness of the communities that later came together to form Mbaise.

Historically, as in other parts of Igboland (“Ala Igbo”), the village group was the highest level of socio-political organization in Mbaise, with the “Amala” exercising the final authority. The system of government depended largely on kinship relations and shared custom. The weekly gathering of the male family members around the fresh palm wine keg (“Awuru-awu” or “Manyi-Orie”) constituted the forum for discussing matters of community interest. More recently, the “Aladinma” of the autonomous community system also exercises some degree of judicial, legislative, administrative, and executive authority, without prejudice to the functions of the Local Government Area administrations and the modern judicial system of Magistrate and High Courts.

The groups constituting Mbaise had a long history of cooperation before the period of colonial administration. Before the arrival of colonial administrators in the area the various clans enjoyed socio-economic and cultural relations among themselves including trade and marriage ties. Inter-communal trade was an important part of the local economy. And there were many important markets for this purpose including Nkwo Mbaise, Nkwo Lagwa, Afor Enyiogugu, Afor Oru, Afor Ogbe, Eke Nguru, Nkwo Ala, Eke Ahiara, Eke Uvuru, etc. These markets have remained strategic in the contemporary economy of Mbaise.

In some ways the coming of the European colonialists into Mbaise and Igboland in general has had a telling effect on the culture of the people. The superiority of colonial arms ensured that Mbaise was pacified within a few years, notably after the wars of 1902 - 1917. Thereafter, the new authorities started to establish churches and primary schools which altered the social and cultural landscape in a profound way.

The pagan culture of worshipping many small gods has largely given way to the Christian worship of the “one true God”. With time certain cultural practices that could not withstand the new way or no longer be justified, have faded away.

But many important parts of the culture have remained and Mbaise people have made their mark. Cultural and traditional ceremonies such as the Ahianjoku, Iri ji, and Oji Ezinihitte, are among those that have survived western influence in some form. The Ahianjoku festival is dedicated to the yam deity. In 1946 the New Yam Festival (Iri ji Mbaise), an occasion to offer gratitude to God for the harvest, was introduced as the Christianized modification of the Ahianjoku and is fixed on 15th August each year. The celebrated Ahianjoku lecture series in Imo State was established in 1979 with significant input and support from Ambassador Gaius Anoka, an Mbaise man.

The kola nut, Oji, has a special significance in the socio-cultural lives of Mbaise people and Ndigbo in general. It is presented at big and small occasions as a gesture of welcome and hospitality. The most famous kola nut event in Mbaise is the “Oji Ezinihitte” which celebrates the unity of the people of Ezinihitte clan, rotating from the oldest community (Oboama na Umunama) to the youngest (Onicha). It is an annual event, fixed on New Year’s Day (1^st January) which many Mbaise people look forward to. Anecdotal evidence shows that the clan reveres Orie Ukwu in Umunama, the market square where popular legend has it that the world was created.

Another practice that has survived is the “Itu Aka” ceremony in Nguru. It is an annual event held just before the start of the farming season. The modern celebration is a commemoration of an ancient custom to prepare the people, most of them being farmers, for the new season and to withstand its challenges. The ancient custom was a religious and traditional ceremony by which the elders and priests of Nguru, accustomed to the practice of shifting cultivation, initiated the planting season by offering sacrifices and "pointing out" and “showing” the people the part of the forest that would be available for cultivation that year. The ceremony started with the “Ike Aka”, followed by the “Igwo Onwa” a week later, and finally the “Itu Aka” which was the grand finale.

The famous Abigbo Dance which is the toast of Igbo culture was born in Mbaise and remains one of the most popular cultural dance music in Igboland. The Abigbo is particularly interesting for its lyrics which are a combination of jokes, legends, folklore, sarcasm, and mockery. Other traditional dances include Ekpe, Ikoro, Ese, Uko, Ekereagwu, and Agbachaa Ekuru Nwa, complete with music and dancers in uniform. Ekpe is especially exciting for its quick pace, with men and boys in wrappers, clutching walking sticks or fans or fake wooden machetes, proudly dancing in single, meandering files and cheered on by the womenfolk. The highlight of the Ekpe is the “Ubhu” display, the vigorous dancing performance of fearsome masquerades completely masked, head to toe, in thick, black woven cloth.

A unique feature of Mbaise is the high fecundity among the women, celebrated with the “Eghu Ukwu”. To be honoured with the Eghu Ukwu ceremony, a woman must have given birth to at least ten children. As there is no maximum number, some women were known to have birthed as many as 15 children (Agulanna 2008). The average number has significantly dropped in recent years due to better education, greater healthcare awareness, and difficult economic realities. It is possible to know from a distance the gender of a newborn baby simply by the song of joy summoning “onye ji ego bia ngaa oo” meaning “whoever has money hurry down here” for a girl. The jubilant chant “onye ji egbe bia ngaa oo” meaning “whoever has gun hurry down here” heralds the birth of a boy.

The local oil bean salad “Ugba” prepared in Mbaise has popular appeal because of its special taste and aroma. Similarly, the local raffia palm wine tapped in Mbaise is highly sought after and easily sold out, especially if unadulterated. Both are always served at important traditional events such as weddings and funerals.

Recognizing that there is so much in our history and culture to protect it is necessary to create a structure that will recreate and promote Mbaise cultural icons including historical sites such as the venue of Ahiara Declaration, the house in Eziudo where Zik lived during the Nigeria/Biafran civil war, the first Catholic and Anglican churches, the Palm oil trade harbour, Chukwuegu’s Mbari Art Center, the Biafra Research and Production (RAP) Center, and the first settlements of the Christian missionaries.

It is also important to catalogue tourist and cultural sites in Mbaise, revive the Amumara water regalia festival and the other important festivals that may be moribund, and create a Hall of Fame to honour Mbaise sons and daughters who have made important contributions to Mbaise development using clear and objective criteria.

Economy

Mbaise is a rural community comprising many smaller, organized communities of hardworking and industrious people. The primary occupations are subsistence agriculture, trading, and teaching but there are also people engaged in various other pursuits such as nurses, civil servants, artisans, masons, plumbers, carpenters, painters, auto mechanics and electricians, drivers and motorcycle operators, tilers, and handymen.

For generations several factors have militated against large scale agriculture, especially the lack of adequate water supply and the population density. The area is scantily watered by the Imo River and its few tributaries. The population density, said to be over 1, 000 persons per square mile, puts Mbaise among the highest in West Africa. Overcultivation and various forms of human exploitation and encroachment have resulted in drastic depletion of forests and bushes for farming purposes. And the need to match food production with growing demand has resulted in overcropping. The traditional practice of bush fallowing has all but disappeared. Consequently, the soil has become heavily leached, extremely acidic, and erosion prone. Another factor causing soil erosion in some parts of Mbaise is the topography and the nature of the underlying rocks.

Oil palm production is an important part of the local economy. The palm tree is widely spread around Mbaise and grows both in the wild and in plantations. The old wild, tall species is still predominant and quite challenging to harvest and process while the modern species, short and cultivated in plantations (i.e. “Nkwu Agrik”), is highly coveted as it is more productive and easier to harvest.

Every part of the palm tree and fruit has economic utility. In decades past palm oil was the most important agricultural produce of Mbaise people, much of it for domestic use. The kernel is a source of oil known to be of medicinal and other uses. The rest of the materials from the palm tree is useful as raw material for local soap making and as biomass. Palm processing for the purpose of extracting the oil and the kernel is quite tedious but the growing use of locally fabricated processing machines has somewhat ameliorated the problem. Regardless of the challenges oil and raffia palm production have remained important economic activities among the Mbaise people.

In spite of impediments, small-scale agriculture has subsisted and is still practiced by the people essentially for food production. Among the widely cultivated crops are yam, cassava, cocoyam, and several species of vegetables including pumpkin, okra, pepper, tomatoes, melon, and water leaf. The fruits include orange, mango, pawpaw, coconut, kola nut, pineapple, pear, avocado, etc.

Animal husbandry has traditionally been part of Mbaise and Igbo culture with goats and sheep being the most important among the menfolk while the rearing of fowls was preferred by women. To a smaller degree native cows (“Ehi”) were also reared. Dogs were used mainly for hunting and as domestic pets. They are still popular as pets. In recent times piggery and poultry have grown in importance but have not quite caught up with growing demand. In the last few years some people have taken the initiative to start rearing native cows in small ranches and are calling on Mbaise people and Ndigbo to significantly reduce their dependency on the cows from the north of Nigeria (“Nnama Awusa”) because of how the issue of cattle locates at the intersection of contemporary politics and religion in Nigeria as armed, marauding Fulani herdsmen persist with their encroachment into Alaigbo and seemingly with the tacit support of highly placed political authorities.

In the scanty bushes of Mbaise are to be found such animals as squirrel, rat, rabbit, grass cutter, antelope, deer, guinea fowl, and multiple types of bird. But they are of little economic significance.

In part due to the large population density and the resulting pressure on available land, agriculture as an economic activity in Mbaise is widely considered as not profitable enough. Therefore, many people have migrated to other agricultural communities outside Mbaise where this occupation appears to be more rewarding. This is the primary reason there are Mbaise people are in Etche (Rivers State), in the rubber plantations of Delta and Edo States, in the cocoa and lumbering districts of Yorubaland, in the farms of Northern Nigeria, and in Equatorial Guinea.

Popular western education and the hope of better opportunities elsewhere have also contributed in pulling young people away from Mbaise. Large numbers of them graduate from tertiary institutions annually with most preferring to seek employment in economic sectors other than agriculture. Many have moved to cities across Nigeria for employment in various fields of endeavour (e.g.civil service, corporations, and business). Some others have relocated to parts of Africa such as Ghana and Gabon to trade or set up other businesses. Still many others have relocated to various parts of Europe, USA, Canada, and Asia. Annual remittances by Mbaise people living abroad are a significant part of the Mbaise economy.

There are potential opportunities in the yet to be exploited clay deposits in Okponkwume and Obohia, both in Ekwerazu. The rivers and streams at Ife, Amumara, Itu and Obohia also provide opportunities for both small-scale and large- scale fishing. Fisheries and fishponds are growing in importance. There are various types of cottage industry prominent among them being mat and basket making, bed manufacturing, blacksmithing (predominantly in Umuopara Nguru), bone stretchers, and rain making among others.

Farmers and traders in Mbaise have many outlets for their goods. There are four Igbo market days - Afor, Nkwo, Eke, and Orie - and every community either has its own market or has one in proximity. Among the biggest are Afor Ajala, Nguru; Afor Enyiogugu; Afor Oboama; Afor Ogbe; Afor Oru; Eke Ahiara; Afor Ujor, Nguru; Eke Ezeagbogu; Eke Eziama; Eke Itu; Eke Nguru; Eke Oha, Onicha; Eke Oha, Nguru; Nkwo Eziudo; Nkwo Lagwa; Nkwo Mbaise; Nkwo Mbutu; Nkwo Obohia; Nkwo Otulu; Nkwo Umumbiri; Nkwoala Umuokirika; Nkwogwu; Orie Ahiara; Orie Ihitte; Orie Ikpa; Orie Mbutu; Orie Onuoha; Orie Uvuru; Ogwumabiri Obizi; and

Ogwumabiri Obodo. There are several other smaller markets in addition to the big ones and the custom ensures that each big market is in session every eight days.

The existence of these markets has encouraged the emergence of trade and commerce as an important occupation among the people. In fact, Mbaise people from the earliest times are known to have engaged in both short and long-distance trading. The long-distance traders traverse the different parts of the country to source articles of trade that are either not found or not commonly found in Mbaise, which they exchange for the few agricultural commodities that the people produce. On their return they sell their products to the numerous retailers in the supply chain who further distribute them in the many markets in Mbaise. Up to the 1970s it was common for young men to travel over 50 kilometres on bicycle to Etche in present day Rivers State to buy garri and cassava for sale in Mbaise. Palm oil merchants still travel to the northern parts of Nigeria carrying lorry loads of drums of palm oil for sale. These merchants and many others buy foodstuff such as yams, potatoes, tomatoes, and onions from the north of Nigeria for sale in Mbaise.

In addition to the traditional occupations of farming and trading Mbaise people have made their mark in the field of Education. They are among the most educated in Nigeria and can be found in disproportionally large numbers in Nigerian universities and other tertiary institutions. Mbaise intellectuals and professionals in all fields are also found in the best universities and corporations in Nigeria and around the world.

Religion and Development

1.1    Christianity comes to Mbaise

The development of Mbaise can best be understood in the context of the colonial history of Nigeria and the influence that Europeans exercised on the society for many years including in education, religion, public administration, justice and accountability systems, as well as political organization. The influence of religion has been one of the most profound.

Christian missionaries started arriving Mbaise in the first few years of the 20^th century and began to push back against the pagan traditions and practices of the people. The Anglican church was the first to get to Mbaise through the Church Missionary Society (C.M.S.). Today Mbaise is a predominantly Christian community and home to the Mbaise Anglican diocese with headquarters at Ife, the Ahiara Catholic diocese with headquarters at Ahiara, and other Christian Churches like the Apostolic, Methodist, Lutheran, Wesley, and Pentecostal churches. These communities of the faithful are served by hundreds of Anglican pastors and Catholic priests as well as pastors in other Churches and denominations.

The Anglican Church came to Mbaise from two sources: (i) Egbu Owerri group of the Church Mission Society (C.M.S) headed by Bishop Samuel Ajayi Crowther, and

(ii)  the Niger Delta group known as the Niger Delta Pastorate Mission (N.D.P) which arrived at Lorji in 1910, spreading to Udo in 1911, and subsequently to other parts.

1.1    Anglican Church

There are two slightly different versions of where Christianity first came to Mbaise. One version has it that Christianity was first introduced in Mbaise in 1911 by the Church Missionary Society (CMS) in Nguru where Nwaturuocha helped to establish the first Anglican church at St Matthew's Umuanuma (previously known as St. Matthew's Anglican Church, Nguru-Ukwu). This parish produced the first indigenous Anglican priest, Reverend F. Akum, from Umuanuma who was ordained in 1956 at Onitsha. It also produced the first indigenous Bishop of Mbaise Anglican Communion, Bishop Bright Joseph Egemasi Ogu (1999 – 2010). Other Anglican churches were later established in Nguru including St Barth's Anglican Church Eke- Nguru, St Paul's Anglican Church Obibi, and All Saints Anglican Church Nguru Nwenkwo. From Nguru the Anglican Church spread to other parts of Mbaise - Ife, Oru Ahiara, Ihitte Aforukwu, Ubonukam, Obohia, Akpodim, Uvuru, and other areas (not necessarily in chronological order). The second version is that the Anglican Church first came to Ife in 1906 and to Nguru-Ukwu in 1911 before spreading to other parts of Mbaise.

Whichever version is the more accurate, what is clear is that the evangelical work of the Anglican Church in Mbaise gained traction when the Church began to build Churches in the dreaded “evil forests” without the repercussions that the indigenes had expected. The Church also came out strongly against certain repugnant traditions and notions such as the killing of twin babies, rejection of children born with physical impairment, social segregation, and discrimination against cult slaves (“Osu”), and the maltreatment of widows. Twins were rescued by the Church and brought up in church mission houses. Their mothers were no longer stigmatized or punished. Examples of rescued twins were Moses and Miriam of Ife Ezinihitte who were brought up by the Church with their mother. Moses was educated at St Michael’s Central School Ife, and later became a district clerk of the church. Similarly, the late Venerable Davidson Uchegbu who was the first indigenous priest of St. Clement’s Church Omukwu was a rescued twin. These important social gains were secured when the Anglican Church began to build schools to educate the indigenes and institutionalize the changes.

Over the years the Mbaise Anglican Diocese has produced hundreds of priests and two indigenous bishops - Right Reverend Bright Joseph Egemasi Ogu was the first indigenous bishop and second bishop of Mbaise. The second indigenous bishop of Mbaise, Right Reverend Chamberlain Ogunedo is currently serving as the third bishop of Mbaise Diocese.

1.1.1   The Anglican Church and Education in Mbaise

There are two slightly different versions of where Christianity first came to Mbaise. One version has it that Christianity was first introduced in Mbaise in 1911 by the Church Missionary Society (CMS) in Nguru where Nwaturuocha helped to establish the first Anglican church at St Matthew's Umuanuma (previously known as St. Matthew's Anglican Church, Nguru-Ukwu). This parish produced the first indigenous Anglican priest, Reverend F. Akum, from Umuanuma who was ordained in 1956 at Onitsha. It also produced the first indigenous Bishop of Mbaise Anglican Communion, Bishop Bright Joseph Egemasi Ogu (1999 – 2010). Other Anglican churches were later established in Nguru including St Barth's Anglican Church Eke- Nguru, St Paul's Anglican Church Obibi, and All Saints Anglican Church Nguru Nwenkwo. From Nguru the Anglican Church spread to other parts of Mbaise - Ife, Oru Ahiara, Ihitte Aforukwu, Ubonukam, Obohia, Akpodim, Uvuru, and other areas (not necessarily in chronological order). The second version is that the Anglican Church first came to Ife in 1906 and to Nguru-Ukwu in 1911 before spreading to other parts of Mbaise.

Whichever version is the more accurate, what is clear is that the evangelical work of the Anglican Church in Mbaise gained traction when the Church began to build Churches in the dreaded “evil forests” without the repercussions that the indigenes had expected. The Church also came out strongly against certain repugnant traditions and notions such as the killing of twin babies, rejection of children born with physical impairment, social segregation, and discrimination against cult slaves (“Osu”), and the maltreatment of widows. Twins were rescued by the Church and brought up in church mission houses. Their mothers were no longer stigmatized or punished. Examples of rescued twins were Moses and Miriam of Ife Ezinihitte who were brought up by the Church with their mother. Moses was educated at St Michael’s Central School Ife, and later became a district clerk of the church. Similarly, the late Venerable Davidson Uchegbu who was the first indigenous priest of St. Clement’s Church Omukwu was a rescued twin. These important social gains were secured when the Anglican Church began to build schools to educate the indigenes and institutionalize the changes.

Over the years the Mbaise Anglican Diocese has produced hundreds of priests and two indigenous bishops - Right Reverend Bright Joseph Egemasi Ogu was the first indigenous bishop and second bishop of Mbaise. The second indigenous bishop of Mbaise, Right Reverend Chamberlain Ogunedo is currently serving as the third bishop of Mbaise Diocese.

1.1.1   The Anglican Church and Education in Mbaise

As part of the evangelization process, the Anglican Church established schools close to church locations starting with religious schools for children (of nursery and primary school ages), with instructions on Reading, Writing, and Arithmetic. In 1909, Ife Central Primary School was established.

St. Thomas School at Udo was established in 1924 as a technical school teaching Carpentry and Joinery, Building and other crafts under a British technologist, Mr. Stowe, who was the Instructor in-Chief. Products of this school in turn taught others in Mbaise and beyond.

In 1923 the Anglican Church also built the Female Hostel Institute in Udo, an education center where girls were taught Domestic Science and various crafts. Similar female education centers were opened at Ife and Obohia in the 1930s. These institutes were training ground for wives and wives-to-be. By the 1940s the female hostels at Ife and Obohia had become very famous, and women trained in there were considered a special breed in the society. More recently, the Mary Sumner Juniorate, Okpofe was established in 2000 as a leading center for female education in Mbaise.

Secondary schools were built much later after the first primary schools were established. Ife Grammar School opened in 1956 and Amumara Girls’ Secondary School in 1961. These schools were famous, and they attracted students from all over Mbaise and beyond.

The Anglican Church also invested in the training of teachers, establishing the Teacher Training College, Chokoneze for Grade III teachers in 1957.

These schools produced responsible and disciplined manpower and persons that contributed to the development of the Mbaise society.

1.1.1   The Anglican Church and Healthcare

Before the advent of the Anglican Church in Mbaise women were subjected to traditional midwifery and medical care, and many died during childbirth. However, as soon as Ife became a district of the Anglican Church, maternities were established at Ife and Obohia under the care of trained midwives of the Iyienu Anglican Hospital. The maternity at Obohia is still in existence and since 2014, following a partnership with the leadership of Unified Informatics, USA, it has been upgraded to a diocesan hospital. As a result, it has been renovated with state-of-the art hospital equipment.

Similarly, in pursuance of the health upliftment program for Mbaise people, the Anglican Mission in conjunction with the Christoffel Blinden Mission, Germany set up an eye clinic at Akpodim Rehabilitation Centre which is open to the public irrespective of denominational affiliation. It provides care for the blind and disabled persons who study braille, a form of written language for blind people to help them to read. The blind inmates make crafts, keep poultry, and plant crops with the help

of the Rehabilitation Centre staff. The Center also engages in fishery, piggery, and animal husbandry.

1.1.1   Creation of Mbaise Diocese

What is today Mbaise Diocese was previously under Egbu District with Reverend

A.C. Onyeabo as the superintendent. In 1933 Ife district was created encompassing all the church stations in Mbaise with Reverend D.A. Africanus Coker, a Sierra- Leonian, as the first Superintendent. Ife District was later renamed Mbaise Archdeaconry in 1977.

Though the creation of Mbaise archdeaconry was a very important development the ultimate goal was to have Ife District elevated to the status of a diocese. The subsequent application for a diocese succeeded when it was approved by the Church of Nigeria, Anglican Communion in the General Synod of 1992. Thus, the Anglican Diocese of Mbaise was established incorporating the 13 parishes of Mbaise Archdeaconry with headquarters at St. Michael’s and All Angels Ife. On St Andrew’s Day, 30 November 1992, Mbaise Diocese was inaugurated with Right Reverend Dr. Cyril Anyanwu as the first bishop. The diocese currently has 15 Archdeaconries, 38 parishes, and 84 church stations.

1.1.1   The Mbaise Anglican Cathedral

St. Michaels and All Angels Cathedral was dedicated by the Primate and Metropolitan of Church of Nigeria, His Grace, Most Reverend Nicholas Okoh on 28th December 2014.

The Cathedral building project is one of the foremost achievements of the Anglican Church in Mbaise coming soon after the creation of the Diocese. In 1997, the pioneer Bishop, Right Reverend Dr Cyril Anyanwu instituted a Cathedral Board charged with the responsibility of making proposals for the development and growth of the diocese and ensuring that a befitting diocesan cathedral was built. The project lasted several years, through three episcopal tenures, and was completed and dedicated during the tenure of Right Reverend Chamberlain Ogunedo, the third bishop. This remarkable feat was achieved with contributions of the whole congregation of the

churches in the diocese and special financial and material donations by many wealthy individuals.

1.1    The Catholic Church

The Catholic Church was introduced in Mbaise during the intermittent military campaigns (1902 - 1917) of H.M. Douglas in the areas that would later become Mbaise. Catholic missionaries were already settled at Mount Carmel Church in Emekuku and it was from there that they came to Mbaise.

The missionaries first came into Nguru (1914) in the villages of Umuopara and Ogbor, facilitated by Mr. Njoku Akpaka (from Umuopara) and an influential warrant chief, Anyamele (from Ogbor). The active engagement of these two men and other Nguru people with a certain Rev. Fr. Daniel Walsh based at Emekuku helped to establish three Catholic stations Umuopara, Ogbor, and Oboama in 1914. Anecdotally the first Catholic mass on Mbaise soil was in the compound of Chief Anyamele at Ogbor Nguru in 1914. Like the Anglicans, the Catholics understood to use education as a tool of evangelization, and they won many converts. By late 1915, two more stations were established at Umuezie (Nguru Nwafor) and Ezuhu (Nguru Nweke).

In 1916, the first stations outside of Nguru were opened. They were those of Obodo and Nnarambia all in Ahiara. The Church extended to Ahiara through the paramount ruler Pius Onyekwere who welcomed the Irish missionaries with open arms and donated a sizeable piece of land to them in his community of Nnarambia. In appreciation, the missionaries elevated Nnarambia Station as the nerve-centre of missionary activities in Mbaise and its environs. As a result, in December 1933, St. Brigid Station at Nnarambia, Ahiara was raised to the status of a parish centre with a resident priest who oversaw missionary activities in the five clans that would eventually make up Mbaise. Rev. Fr. R. Foreman C.S.Sp. was appointed as the first parish priest, Nnarambia, Ahiara. With a resident priest in place the task of totally evangelizing Mbaise people was effectively launched.

The Catholic missionaries established schools where they had churches. But the first person from Mbaise to obtain the standard six certificate, Pius Nwoga, had already completed his primary school education at Egbu in 1927 before the first schools were built in Mbaise. In 1934, an Irish nun, Rev. Sr. Mary Colman established a convent at Ogbor Nguru that served Orlu, Ikeduru, Okigwe and Obowo. Girls from Mbaise received early education at the Regina Caeli College, Ogbor Nguru and attracted suitors from all over the former Eastern Region of Nigeria.

As time went on Catholicism spread to Ezinihitte and other parts of Mbaise. In 1947, Our Lady of Victory Parish was erected in Amumara, already the Administrative Headquarters of The Apostolic Church in Igboland. Rev Fr. James O’Toole C.S.Sp, was appointed as the first Parish Priest. In 1948 two more Parishes were established in Mbaise, namely St. Patrick’s Ekwerazu, with Rev. Fr. J Duignam C.S.Sp, as its first Parish Priest, and Sacred Heart Parish Nguru, with Fr. Anthony Stiegler C.S.Sp, as parish Priest. St. Charles Enyiogugu was established in 1954, St. Dominic’s at Onicha Ezinihitte in 1957, and Holy Ghost parish Uvuru in 1959. Each of the five clans of Mbaise now had at least a catholic parish and a primary school.

1.1.1   Success of the Catholic Church

The Catholic Church grew quickly in Mbaise. A few years after its arrival the then prefect apostolic, Rev. Fr. Joseph Shanahan CSSp, began, in 1918, to tout to his Cameroonian audience the gains of the Catholic Church in some communities in Igboland including parts of Mbaise such as Nguru, Enyiogugu, and Ahiara. The expansion was so fast that by the eve of the civil war in 1966 Mbaise had ten parishes and almost one half of the population and parishes in the old Owerri Diocese. In December 1966, the Catholic Church in Mbaise had become sufficiently self- confident that her leaders approached the then bishop of Owerri Diocese, Most Reverend Joseph Brendan Whelan CSSp to request that Mbaise be raised to the status of a diocese following closely behind the creation of the dioceses of Umuahia and Port Harcourt. However, the civil war broke out the next year and delayed the attainment of this status for many years.

1.1.1   Vocations in Mbaise Catholicism

Priestly and religious vocations have been a very special gift to the Catholic Church in Mbaise. The first Catholic priest in Mbaise Monsignor Edward Ahaji Nwoga, from Umuezue Umuokrika, Ekwerazu was ordained in 1945.

The first religious sister in Mbaise, Christiana Nwaturuocha from Umuanuma Nguru, entered the convent in the early 1930s and would later become Mother Gertrude. She was the founding Superior General of the Handmaids of the Holy Child Jesus Congregation (HHCJ).

The rapid growth of the Catholic Church was partly due to the policy of setting up primary schools among the new catholic communities. These schools produced literate natives who then helped the missionaries to win more converts. Another important factor was the use of “evil forests” to build churches and schools without the repercussions that the natives had expected. This caused many people to doubt their pagan beliefs and customs and show reverence to the new religion.

Initially, the same building served both for church services on a Sunday and school during the week. Secondary schools came many years later. After Mbaise Secondary School was built in 1956 and handed over to the Catholic Church to manage, the thirst for secondary education in Mbaise was whetted and the local demand could not be met by Mbaise Secondary School alone. Therefore, many other Mbaise communities built their own secondary schools which they also handed over to the Catholic Church to manage.

1.1.1   Mbaise Catholics and the Irish Missionaries

The Irish missionaries who brought the faith to many parts of Nigeria and especially to Igbo land were satisfied with the deep Catholic faith apparent among the people of Mbaise. Bishop Whelan, the bishop of the old Owerri Diocese was especially impressed and often referred to “my beloved people of Mbaise.” He eventually turned over the reins of the diocese to the care of a young priest from Mbaise, Fr. Ignatius Okoroanyanwu, just before he was deported to Ireland in January 1970. Monsignor Okoroanyanwu, the vicar capitular, recruited the young Rev. Fr.

Theophilus Nwalo, another priest from Mbaise as his secretary. Working with others they kept the diocese together until Bishop Mark Unegbu was appointed as the substantive bishop of Owerri.

The same scenario was replicated at Bigard Memorial Seminary. During the civil war it relocated to Holy Ghost Fathers Novitiate at Awo Omamma. On the eve of their arrest and deportation in January 1970, the Irish missionaries on the staff of the institution led by Rev. Fr. John Daily, the rector, invited one of the seminarians, a second-year theology student, Mr. Paul Amakiri, from Mbaise to take over the administration of the seminary. As intended Paul Amakiri later handed over to the priest who assumed the role as the caretaker of Bigard Memorial Seminary when it resumed at its permanent site in Enugu.

Christiana Nwaturuocha from Umuanuma Nguru studied at the St. Joseph's Convent School, Calabar. She officially became a Religious Sister in January 1931 and one of four young women who became the Foundation members of the Congregation of the Handmaids of the Holy Child Jesus (HHCJ), the first Catholic indigenous Religious Congregation in Nigeria. She took the name Mary Gertrude and would later become Mother Mary Gertrude. She was appointed Superior General of the congregation in December 1959. She and her fellow Igbo nuns were evacuated to Lagos when the civil war broke out in 1967. Despite the many challenges due to the war Mother Gertrude held the congregation together until she handed over to her successor shortly after the war

1.1.1   Creation of Ahiara Diocese

The wish of Catholics in Mbaise to be raised to the status of a diocese was realized on November 18, 1987, when Ahiara diocese was created. This was the result of the tireless efforts of many of Mbaise’s influential people including Eze B.S.C. Nzenwa, Eze E.O. Osuagwu, Mr. D.O. Onu, Eze Onyekwere, and Eze Desmond Ogugua. Notably, Eze Ogugua led the delegation that included the above persons to Bishop Unegbu in Owerri to demand the creation of Ahiara diocese, and then to Rome to press the demand, which eventually produced the desired outcome.

The diocese was named after one of the five clans that make up Mbaise, where the Catholic Church first took root in Mbaise. An Mbaise son, Monsignor Victor Chikwe from Ihitte, Ezinihitte was appointed as the first bishop.

Mbaise is a rural community, arguably having the highest concentration of Catholics and Catholic priests in Africa. Ahiara diocese was declared the first rural diocese in Nigeria and Africa as a whole. It was considered as an experiment and a pilot programme to test out whether such dioceses in purely rural settings could survive in Africa. The evidence shows that the diocese has succeeded immensely. From 18 parishes at inception and an estimated Catholic population of about 250,000, by 2020 it had grown to 80 parishes and about 300,000 faithfuls, with over 700 priests.

1.1    The Apostolic Church

The Apostolic Church may not have wide coverage in Mbaise, but it has made Mbaise an important destination in religious matters, especially in Retreats and the training of priests.

The work of The Apostolic Church commenced in Eastern Nigeria in December 1931 when Pastor George Perfect and Evangelist Idris J. Vaughan came from Calabar to Umuigu Oboro, Nbawsi, Udo Ezinihitte, and Aba on missionary work. The Apostolic Church was firmly established in Mbaise in 1932.

In 1940 Amumara became the Administrative Headquarters of The Apostolic Church in the Igbo hinterland when the Church achieved Area status. Pastor Idris J. Vaughan served as the First Missionary Superintendent at Amumara. The first indigenous Pastor was James Eneogwe of Okohia Amumara while the first ordained Apostle was Adolphus Ndubuisi Nwogu of Okpanku Amumara, a former Principal of the Apostolic Bible College, Amumara. There are over eighty-five churches in twenty districts with over eleven thousand worshipers in Mbaise.

Although not widely known, the Apostolic Church has made significant contributions to education in Mbaise. It owns The Apostolic Church Theological Seminary Amumara (TACTSA) which is an Affiliate of the University of Uyo and

accredited by National Universities Commission. Founded in 1975 as Apostolic Bible College (ABC) it awards the following Certificates:

• Certificate in Theology (C.Th)
• Diploma in Theology (Dip. Th.)
• Bachelor of Theology and Bachelor of Arts in Christian Ministry
• Bachelor of Arts in Christian Education
• Bachelor of Arts in Religious and Cultural Studies (B. A. Hons.) Religious Studies
• Postgraduate Diploma in Theology (PGDTH) and
• Masters of Theology (M.Th)/ Master of Divinity (M.DIV)

The Institution remains the only University and NUC accredited Institution in Mbaise. It has a government approved Junior Seminary known as “Glorious Vision Seminary Chokoneze” (GLOVISEC) situated at Chokoneze.

It also owns and manages over 30 Primary and Nursery schools in Mbaise, including the Band of Hope Nursing and primary schools at Amumara, Chokoneze, and Onicha.

Other assets in Mbaise are (i) a Table water factory at the Territorial headquarters Amumara known as “TAC Table Water” which produces both bottled and sachet water; and (ii) a Clinic at the Territorial Headquarters Amumara known as “TACTSA Clinic” which will soon start operation.

The Church has produced many apostles including G.O. Anyatonwu, C.O.G. Uwazomba, A.C. Ikeojoh, I.N. Adiukwu, C.E. Ugo - once the Executive Council Prophet. There are also numerous others in the Ministry. I.C. Agbugbaegbu the current Administrative Secretary of the Church in Igboland, D.O. Iwuagwu, M.I. Orjinta, F.C. Ugorji one-time TACTSA Provost, S.A. Imo, E.E. Eze, G.G. Amah,

C.N. Onuoha, S.A. Samuel, I.A. Johnson, E. N. Odom, C.E. Dike - Council Prophet and G.O. Akoh retired. There are also many prominent servants of God serving in

most parts of the world Such as Pastors: F.C. Nwokie, O.C Obikaram, Boniface Azuwuni and others who are Apostolics.

The Apostolic Church in Mbaise has many prominent sons and daughters while the Seminary has also produced personalities as well, among who are: Dr. Udo Ohaju, the founder of WACOM Theological Seminary, Aba; The First President of The Apostolic Church Cameroon, Apostle Aldolf Ntungwem, and Apostle John Enow the immediate past President of TAC, Cameroon etc. Some prominent sons and daughters are: Apostle & Pastor (Mrs.) Chinyeaka Obikaram, the founder of Christian Fellowship World Outreach Church, Dallas, Texas USA; Elder/High Chief Richard C. Anyanwu, the founder of MAHAFA Foundation USA; Chief (Dr.) Nicholas Ezeji Nwaogwugwu, Chief Executive Eze-Jam and Sons Nigeria LTD, Umuahia; and Captain Temple Ubani Nwosu (Rtd) Nigeria Army etc.

Political Organization and Institutions

1.1    Pre-Colonial period

Pre-colonial political organization of Mbaise people in their respective communities, towns and villages, was similar to what obtained in most parts of the Igboland where there was no centralized political authority in the hands of any single person or persons. Before the arrival of the British colonialists there were no kings or chiefs in Mbaise in contrast to some other parts of Nigeria.

The system in Mbaise, as in other parts of Igboland, had been variously described by scholars and researchers as “segmentary”, “republican”, and “village democracy”. Here political authority rested on two bodies: the General Assembly of all citizens (Ala-di-nma) and the Council of Elders (Ama-ala or Ndi-isi-onu- ovu or Umunna). The Council of Elders comprised all first-born males or the most senior male by default (where the first-born son is deceased) in every family. They represented their families in the kindred, hamlet, or village, traced by lineage.

The political structure was in layers starting from the family to the kindred, village, the town and up to the community with the first son (Opara) as the heir or the most senior male child in the family at any time as the chief custodian of political and religious authority in the family. He was the spokesman and first among equals in the family and the family representative in the Council of Elders.

Direct political participation was compulsory at the village level for all citizens, adult males and females alike. Participation above the village level was by representation with representatives drawn from either the General Assemblies or Council of Elders of the various villages. As family heads, the members of the Village Council of Elders assumed their position naturally and this accorded them some rights, privileges, and obligations. It was from this group that the town and clan representatives were chosen when the need arose. Their decisions were generally subject to the approval and consensus at the General Assemblies of the family, kindred, or village. Women also participated in traditional politics with the most senior woman by marriage or daughter in the family also the first among equals.

1.1    Colonial period

The development of Mbaise since the turn of the 19^th century has been strongly influenced by the colonial experience and the advent of Christian Churches and evangelists from Europe. Contemporary Mbaise can be better understood by gaining insight into the colonial period, a time of deep uncertainty and apprehension, and into how the people were affected by the collision of their culture and polytheistic religion with the haughtiness of the colonialists and the monotheistic Christian religion that came with them.

Historically, the respective clans and towns that constitute Mbaise today, like most other parts of Igboland, began to come under British control soon after Captain Harold Douglas became the District Commissioner for Owerri, but it took a few more years to pacify Mbaise and fully secure colonial rule.

In 1902, Douglas led a column of the infamous Aro expeditionary force through Mbaise in a bid by British Colonial powers to subdue the Aro slave trading oligarchy

and firmly put Mbaise under British rule, administered from Owerri. On their way to the Aro wars of 1901-2, the British force passed through Ahiara, commandeering food, labour, and animals, to feed the British troops participating in the Aro campaigns. There was discontent among the people, and they refused to accept the colonial regime and they rejected the British policy of “free trade,” because it compromised their sovereignty. In defiance of the colonial ordinance, they established tolls on their roads, and collected their own taxes. Douglas in response to such effrontery which he considered a direct challenge to his authority ordered the punitive military action of April 1905. The military measure however failed to resolve the escalating Anglo-Ahiara conflict. It was the celebrated Ahiara expedition of December 1905- April 1906 that finally brought Ahiara and her neighbouring into the imperial and cultural orbit of the state and the church.

In January 1905, Dr. Rogers Stewart, a medical doctor who usually accompanied Mr. Douglas’s patrol team lost his way at Onicha Ezinihitte, riding a bicycle. He was captured and killed, in a possible case of mistaken identity, as the people thought they had captured the ruthless and tyrannical District Commissioner of Owerri, “Nwa DC Douglas”. Only his bicycle was found tied on a tree.

In retaliation the British led by Captain Brian Douglas and Captain Harold Hastings launched the celebrated Ahiara expedition of December 1905 - April 1906 to punish the people for the death of Dr. Stewart. This was the famed Douglas war (Ogu Douglas). The eventual success of the military actions by the British paved the way for them to establish political control over the entire area. A native court was established at Obohia in 1907 but pressure from some influential persons caused the transfer of the court to Nguru in 1909, when the colonial administrators established a court at Nkwogwu.

In the absence of a hierarchical traditional leadership institution of the type found in some other parts of Nigeria, the British Colonial administrators found it difficult to govern the people. To manage the problem, they introduced the system of Indirect Rule by which they established native courts and appointed local chieftains as Warrant Chiefs who became the local representatives of the colonial government

and assumed responsibility for maintaining law and order as well as for the collection of taxes, rates, and levies.

A certain Onwuegbulem Ekechukwu of Umuanuma Nguru was the first person to be appointed a warrant Chief in Mbaise, for the court at Nkwogwu. He was friendly and associated himself very early with the Administrators on their arrival at Owerri. The colonial masters found favour with him, not only because of his light skin complexion, but also because he came across as humble. He was nick-named Nwaturuocha (white lamb) and eventually became Nwaturuocha of Nguru Mbaise.

Nwaturuocha introduced his cousin, Onyekwere Njoku of Nnarambia Ahiara, to the colonial masters. Onyekwere was subsequently appointed a warrant chief partly because of his effectiveness during the retaliatory massacre of the people during the Douglas war (Ogu Douglas), the war to avenge the death of Dr. Stewart in Mbaise. Nwaturuocha (Nguru) and Onyekwere (Ahiara East), and another warrant chief, Anyanwu Odirichukwu (Ekwerazu East) also acted as judges and were powerful and influential. In 1929 the court at Nkwogwu was destroyed during the famous women revolt. New courts were later established at Obohia, Itu, Ife, and Enyiogugu.

Christian missionaries soon followed on the heels of the colonial administrators. They came with the message of the one true God that was eventually to supplant the pagan worship of multiple deities. They also came with western education, and where they erected new churches, they also established primary schools, and much later secondary schools.

Mbaise was formally established in 1941 as a federation of the five (Ise) autonomous clans (Mba). Each clan comprised a number of towns (Obodo or Mpaghara), each town had a number of villages (Umunna or onu-ama or onumara-ama), each village had a number of kindreds, hamlets/compounds (Onu-ovu) and each kindred had a number of families or kitchens (Onu-usu-ekwu). Every segment or unit was traced according to their lineage, genealogy, and family tree.

Accordingly, it was the five independent pre-colonial clans with their component towns and villages that were fused to form Mbaise thus:

Ahiara

Amuzi, Ogbe, Otulu, Aguneze, Oru, Ogbor, Lude, Nnarambia, Obodo-Ahiara.

i.         Agbaja

Enyiogugu, Nguru, Umuohiagu, and Obiangwu.

ii.         Ekwerazu

Obohia, Mpam, Oparanadim, Umuokirika, Ihitte-Afo-Ukwu,

iii.         Ezinihitte

Oboama-na-Umunama, Ife, Chokoneze, Ihitte, Akpodim, Amumara, Eziudo, Itu, Okpofe, Eziagbogu, Udo, Obizi, Onicha, and Okwuato (i.e. Ibeku, Lagwa, and Umuhu).

iv.         Oke-Ovoro

Uvuru, Mbutu, Lorji, Amuzu, and Eziama.

The five clans, with their respective towns, maintained relationships with one another through cultural, religious, economic, and commercial interactions. They engaged in trading, hunting, fishing, and inter-community marriages, etc.

By 1945 councils had been formed, each with its own autonomous communities. The councils were Agbaja, Ahiara, Ekwerazu, Ezinihitte, and Oke-Ovoro. In 1946 Mbaise decided it should pull out from Owerri to have its own identity and in 1948 it was granted autonomy. Umuohiagu and Obiangwu remained part of Agbaja until 1959 when they were moved to Ngor Okpala. At the same time Okwuato (i.e. Ibeku, Lagwa, and Umuhu) which was part of Ezinihitte was moved to Agbaja. And Eziama which was part of Oke-Ovoro was moved to Ngor Okpala.

It was from these five clans that the current three Local Government Areas (LGA) were created - Ahiazu LGA comprising Ahiara and Ekwerazu councils; Aboh LGA comprising Agbaja and Oke-Ovoro; while Ezinihitte which was formerly a part of Aboh LGA became a separate LGA.

The first Mbaise district headquarters were located at Enyiogugu, with a common treasury for Mbaise in 1942. Following the recommendation of a committee the

headquarters (including the treasury) were later relocated in 1948 to Aboh, built on land previously belonging to the neighbouring villages of Oboama Ezinihitte and Ezuhu Nguru.

The committee was made up of Mr. Acharaike (Ahiara) - Chairman Mr. Amandikwa (Agbaja)

Mr. Nwulezi (Ekwerazu)

Mr. William Obasi (Ezinihitte) Mr. Akwitti (Oke-Ovoro)

The first chairman of Mbaise County Council was D. N. Abii, and was succeeded by N. D. Ukah, D. O. Onu, J. Geoffrey Onukogu and B.S.C. Nzenwa.

Prior to Nigeria’s independence in 1960, Mbaise was already making progress on the path of development and western education. In 1954 Dr. Aaron Ogbonna became the first qualified medical doctor of Mbaise origin. In 1956, following his return home from his studies abroad, he established the first private hospital in Mbaise. Previously sick persons who needed western medical attention either went to Holy Rosary Hospital, Emekuku or Methodist Hospital at Amachara, near Umuahia. Between 1955 and 1958, Mbaise County Council under the Chairmanship of Honourable N. D. Ukah initiated two landmark development projects, namely Mbaise Joint Hospital (now General Hospital), and Mbaise Secondary School, both at Aboh, the county headquarters.

Following these developments dozens of primary schools and secondary schools were established by various Mbaise communities as awareness of the imperative of western education grew. Other secondary schools founded during this period include those at Amuzi, Ekwerazu, Enyiogugu, Ife, and Obizi for boys, and those at Amumara, Ekwerazu, Obizi (Mbaise Girl’s), and Ogbor for girls. Many more schools were later established after this initial burst of activity.

There were also developments in other sectors of the economy including Agriculture, Road construction and Transportation, Security, and Law Enforcement (Police stations and barracks), etc. Overall, public institutions and public service were respected and admired.

1.1    The Genesis of Mbaise Consciousness

Irrespective of their different ancestral origins and their merger to form Mbaise, over time the people have developed a tie with a strong sense of identity and community consciousness. The series of military invasions by the British between 1902 and 1917 provoked a sense of threat to their collective security that helped to build bonds among the people that would eventually make up Mbaise. In addition to their common language and unique dialect other factors that influenced the sense of a common destiny include the British appointment and imposition of persons from among them as Warrant Chiefs and the establishment of the five colonial courts at Oru (Ahiara); Enyiogugu (Agbaja) after it was removed from Nguru, Obohia (Ekwerazu); Itu (Ezinihitte); and Uvuru (Oke- Ovoro), that is, one for each of the clans.

Generally, in Alaigbo the conduct of the warrant chiefs did not go down well with the people as many of the chiefs became overtly corrupt, high handed and autocratic, filled with pride and arrogance. These put them at loggerheads with the people in their communities. In some places the warrant chiefs were attacked and even killed. The open confrontation with the chiefs that began in Bende in today’s Abia State in late 1920s eventually spread to other parts of Alaigbo and beyond and came to a climax in 1929 when the women revolted against the system in what is popularly referred to as the “Aba Women Riot” (Ogu umu ndom), following the introduction of taxes for women by the colonial government.

As a reaction to the riots the colonial authorities introduced some administrative changes by establishing sub-unit courts, creating county councils, and appointing more chiefs in the communities possibly to diminish the powers of the warrant chiefs.

1.1    Post-Colonial period

The progress that was already on the march before political independence from Britain in October 1960 continued thereafter. But in July 1967 civil war broke out.

Civil War

Mbaise featured prominently during the 1967-1970 Nigeria - Biafra civil war. Thousands of Mbaise sons served as Biafran soldiers in defense of the homeland while many young Mbaise women also contributed to the war effort mainly in humanitarian services. The economy had collapsed and there were millions of refugees concentrated in Mbaise. They came from all parts of Biafra and from among those who fled from many parts of Nigeria, especially Northern Region, because of the 1966 pogroms targeted at Igbo people. The refugees included several prominent people such as former politicians from the First Republic, the most famous being Dr. Nnamdi Azikiwe who spent time at Eziudo.

There was a serious food crisis and malnourishment was a huge challenge especially among old people and children many of whom suffered from kwashiokor. To alleviate the suffering the Catholic Church organization Caritas International, The World Council of Churches (WCC), and the Red Cross embarked on a massive relief effort flying in food supplies, drugs, and clothing. The WCC effort was done through partnership with the Anglican Church. These organizations established distribution centres in many strategic parts of Mbaise where children were fed and treated. Millions of lives were saved. Young Mbaise women supported the relief efforts in various ways including cooking and serving food to the children. Many others served as nurses and nursing assistants attending to sick and injured Biafran soldiers as well as the wider public. Many sick and malnourished children were flown to Gabon, one of the few countries that recognized Biafra as a sovereign state. Those who survived returned in 1970.

Mbaise was very strategic throughout the war and played a significant role in other ways. A unit of the “Research and Production Agency” (RAP) that manufactured the many variants of the Biafran made rocket-propelled ground-to-air missile

famously known as “Ogbunigwe”, was based in Mbaise. When Port Harcourt was evacuated in May 1968, the headquarters of Shell Biafra were relocated at Mbaise Secondary School, Aboh. The Biafra Development Corporation (BDC) was headquartered at Eke Nguru. On June 1^st, 1969, at Ahiara the Biafran leader General Odumegwu Ojukwu launched the famous Ahiara Declaration: The Principles of the Biafran Revolution, a blueprint for the political and economic development of Biafra. Such was the importance of Mbaise that when it was eventually overrun by the Federal troops on 8^th January 1970, the civil war officially ended a week later.

After the war Mbaise became a part of the East Central State, one of twelve states created a few weeks before the Biafran secession in May 1967. In 1976 Imo state was created out of the East Central State and Mbaise became a part of the new state with two Local Government Areas – Ahiazu-Mbaise and Aboh-Mbaise. Ezinihitte was later carved out of Aboh-Mbaise to give Mbaise three LGAs.

Post-Civil War

On 15^th January 1966 the First Republic was overthrown in a bloody military coup which brought Major General J.T.U Aguiyi-Ironsi to power. On 29^th July 1966 Major General Ironsi was overthrown and killed in a counter coup that brought Lt. Col. Yakubu Gowon to power. On 27^th May 1967 Gowon announced the creation of twelve states. Three days later, on 30^th May 1967 Lt. Col. Odumegwu Ojukwu, the governor of Eastern Region proclaimed the independent Republic of Biafra encompassing Mbaise and other people of the old Eastern Region. War started six weeks later. Immediately after the war in 1970 Mbaise people and other Igbo people of Biafra woke up to the reality that they were now part of the East Central State, one of twelve states created in May 1967.

On 3rd February 1976 the states in Nigeria were increased from 12 to 19 and Imo State was created out of the East Central State. Mbaise became a part of the new state with two Local Government Areas – Ahiazu-Mbaise comprising Ahiara and Ekwerazu clans and Aboh-Mbaise comprising Agbaja, Ezinihitte and Oke-Ovoro clans. Later in 1992 more Local Government Areas were created. Mbaise now had

three Local Government Areas as Ezinihitte was carved out from Aboh Mbaise as a one clan Local Government Area.

A significant development that followed the creation of Imo State was the promulgation of the 1976 Autonomous Communities Edict leading to the harmonization and creation of autonomous communities in Imo State. On this basis the component towns that originally made up the clans officially became autonomous communities, each with its traditional ruler called “Eze”. Consequently, Mbaise had a total of 35 Autonomous Communities. Over the years many more autonomous communities have been created and the current number of such communities is 92 (2022). The Edict also made provision for the office of a President-General for every autonomous community to work with the Eze and his cabinet in the management of the affairs of the community.

In 1972 Professor Uzodinma Nwala organized the first modern conference on Mbaise. Present at the occasion were some of the pioneers he called the Pathfinders in Mbaise History, that laid the foundation of the Mbaise Federation. Chiefs Dennis Abii of Ezinihitte, Nwaturuocha of Nguru, Onyekwere of Ahiara, Pius Nwoga of Ekwerazu were among those present. Frontline Mbaise intellectuals at the time delivered papers at the occasion including Professor Donatus Nwoga, Chief G. N Onukogu, J. E. Nworgu, H. C. O. Mbaegbu, L. E. Njoku, Gibson Njoku, T. C. Obani, Mike Ahamba, Raymond Alaribe, Mazi Okwute Okeahialam, and Prof. Nwala. The outcome of that history-making event is the book “Mbaise In Contemporary Nigeria, edited by Prof. Nwala. It is the first book on the history and social system of modern Mbaise.

Although western education came late relative to other parts of the country, Mbaise has produced numerous professionals including doctors, lawyers, public administrators, teachers, artists, engineers, scientists, diplomats, and entrepreneurs. These professionals have contributed or are contributing to human development and progress all over Nigeria and the world. Prof. Fabian Osuji was the Deputy Vice Chancellor of Imo State University as well as Pro-Chancellor and Chairman of governing council of the University of Nigeria Nsukka; Prof. Celestine Onwuliri was the Vice-Chancellor of the Federal University of Technology, Owerri; and Prof.

Charles Osuagwu, a veteran of the Engineering Department at the University of Nigeria Nsukka. The AI - Artificial Intelligence Laboratory at the university was inaugurated in May this year and named after him – The Professor C.C. Osuagwu AI Laboratory.

Some of the others are Colonel Prof. Emma Osuagwu, former Vice Chancellor University of Kigali, Rwanda; Joseph Ahaneku was the Vice Chancellor Nnamdi Azikiwe University, Awka; Prof. Celestine Nwachukwu, Dean Faculty of Management, University of Port Harcourt; Prof. Cletus Aguwa, first Nigeria Professor of Clinical Pharmacy, was the Dean School of Pharmacy University of Nigeria Nsukka; Prof. Valentine Ekechukwu is the Director, Research and Innovation, National Universities Commission, Abuja; while Prof. Polycarp Chigbu was the Deputy Vice Chancellor, University of Nigeria, Nsukka. Sir John Nwogu was the Librarian FUTO, and Mrs. Rosekate Ogbu was the Registrar Imo State University, Owerri.

Dr. Sylvester Ugoh was the Governor of the Central Bank of the Bank of Biafra and later a Director of the Central Bank of Nigeria. He also served as Minister of Science and Technology, and of Education in the second republic (1979 - 1983). He was also a vice-presidential candidate of a major party in the 1993 elections. Chief Cletus Nwagwu, a veteran of the Central Bank of Nigeria, was the Chief of Domestic Operations and a signatory to the Nigerian currency, the Naira.

The first lawyer of Mbaise origin, Chief B. S.C. Nzenwa, was called to the bar in 1959. Since then, Mbaise has produced many other famous legal luminaries including Chief Nzenwa’s daughter Justice Mary Odili who has retired from the Supreme Court in 2022, and Justice Kenneth Amadi. Among the first Senior Advocates of Nigeria in Imo State are Sir Mike Ahamba, Sir Bon Nwakanma, and Sir Lucius Nwosu. A few other Senior Advocates have since emerged, e.g. Barrister Louis Alozie. Several other lawyers are serving as Magistrate and High Court Judges in Nigeria.

Dr. Okey Aguwa was the First Director of Michigan State office in Africa based in Lagos. Thereafter he became the President General of Ezuruezu Mbaise and is

currently the Chairman, Board of Trustees, Ezuruezu Mbaise. He was also a member of the Board of Director of Progress Bank Plc. Ezuruezu Mbaise is the apex socio- cultural organization in Mbaise and its incumbent President General of Ezuruezu Mbaise is Barrister Cyril Anyanwu. He works in close collaboration with Ndi Eze Mbaise, and the current Chairman of Mbaise Council of Traditional Rulers is HRH Eze Leo Nwokocha.

There are serving and retired men and women of Mbaise origin in the top ranks of the military and the Police including but not limited to Major General Ogunewe, Major General Agulanna, Major General Njoku, Air Vice Marshall Uche Nwagwu, Brigadier General Joseph Osuji, Air Commodore Peter Gbujie (Rtd.), Air Commodore Julius Nwagu, DIG Hilary Opara (Rtd.), AIG Charles Ugomuoh (Rtd.), and AIG Ngozi Vivian Onadeko (nee Ogu), Col. C. Osuagwu, Group Captain Chukwuma Ohanele, Rev. Fr. (Col.) Callistus Nwachukwu, Group Captain Kingsley Nwachukwu, and Group Captain N.V. Esionye-Uzodinma.

Mbaise indigenes have served as ambassadors and in other high diplomatic positions. Eze Egbert Nwogu from Ife served as Nigeria’s Ambassador to Togo (1963-65) and Equatorial Guinea (1965-66). During the civil was he served the Biafra government in various capacities including as a Biafran Representative based in Lisbon Portugal. Mr. Gaius Anoka, who initiated the annual Pan-Igbo Ahianjoku Lecture series, served as High Commissioner to Sierra Leone. Currently Mr. Innocent Iwejuo is serving as Deputy Ambassador to Ethiopia. And Mr. Austin Ekeanyanwu was Director, Nigerian Foreign Services.

An Mbaise son, Hon. Barrister Kelechi (Kaycee) Madu, QC is currently Minister of Labour and Immigration in the Province of Alberta in Canada. He had earlier served as the Minister of Justice and Solicitor-General as well as Minister of Municipal Affairs of the Province.

Several others have held top positions in banks, oil and gas companies, Immigration and Customs and other parastatals, as well as the civil service. Only a few examples are given here. Chief Casmir Anyanwu was the MD Progress bank, Mr. Stanley Amuchie was Chief Financial Officer of Zenith Bank Plc and Chairman Mint Digital

Bank. In February 2022 he was appointed Executive Director, Chief Operations and Information Officer at Fidelity Bank Plc. Sir Chime Aliliele was Vice President First City Monument Bank and Executive Chairman Imo State Pension Commission, Mr. Frank Ihekwoaba was the Chief Financial Officer, Eroton Exploration and Production Ltd and currently Chairman Winds Exploration and Production LLC. Chief Anogwi Anyanwu was Executive Director at Mainstreet Bank Ltd. Prof. Philip Amadi retired as Professor of Earth Science and Environmental Technology, University of Phoenix, Arizona. Mr. Amuchie, Sir Aliliele, Mr. Ihekwoaba, Chief Anyanwu, and Prof. Amadi are some of the members of the Board of Directors of Mbaise Global Foundation (MGF). Mr. Chris Ohanele is the incumbent Executive Director of the Foundation.

Mr. Chima Ibeneche served as Managing Director of SNEPCO (Shell Nigeria Exploration and Production Company) and of NLNG (Nigeria Liquified Natural Gas) company. Mr. Julius Nwagwu was the Deputy Comptroller General of Immigration and Customs, Dr. Peter Ekpendu was Comptroller General Nigerian Prison Service. Dr. (Mrs.) Agatha Ndugbu (OON) a lawyer, statistician, and economist served as Imo State Head of Service. Chief (Dr.) Johnny Chukwu was the Permanent Secretary Federal Capital Territory (FCT) while Barrister Cyril Anyanwu, Chief Steve Onu, and Okenze Chukwuma Nwachukwu served as Permanent Secretaries in the Imo State civil service. Chief Felix Chukwu was the Chairman, Board of Road Safety Commission; Dr. John Kennedy Opara was the Executive Secretary Nigerian Christian Pilgrims Commission; Barrister Okechukwu Nzenwa is the MD Golden Guinea Breweries Plc; Mr. Emeka Oparah is the Vice President Airtel Communications while Chief Austin Onwubiko is the Managing Director and CEO of Africana First Publishing Nigeria limited. And for many years Mr. Dan Iloh (Senior Strategic Account Director at Abbott Pharmaceuticals) has been a highly influential personality in the pharmaceutical industry helping many Mbaise people in their careers. Hon. Dr. Edward Agulanna is a fellow of the Pharmaceutical Society of Nigeria (FPSN). Attorney Placid Aguwa is a former President of the Lawyers Association, USA and former Secretary General, Nigerians In Diaspora Organization (N.I.D.O.). The above are only a few examples from a much longer list.

Mbaise is also home to many successful entrepreneurs, past and present. Among them are Chief F.U. Anyanwu (Aka ji Aku), Chief Desmond Iwuagwu (Barnax), Mr. Frank Nneji, OON (ABC Transport), Chief Ignatius Okeahialam (Lambic), Chief Chidi Akpunku, Barrister Emma Njoku, Mr. Emeka Akpunku, Mr. Sebastine Ekeanyanwu (Chris VI hotel Ahiara), Christiantus Aguwa (Aguwa Aluminium), Mr. Sydney Ngozi Njoku (SYNGOZ), Ngozi Iwuala, and Nze Ezekiel Nwachukwu.

Politics and Representative government

From the 1920s the colonial government introduced reforms that enabled representation in government through the election of indigenes into national, regional, provincial, divisional, and county councils, the Houses of Parliament, and the House of Chiefs. Although the democratic intent has existed in the various constitutions the actual practice of representative government has left much to be desired. Endemic corruption, thuggery, and intimidation have been the hallmarks of Nigerian politics and the consequence is that Nigeria has fallen way short of what had been hoped for at independence.

Currently Mbaise is in Owerri East Senatorial Zone, across two federal constituencies - (i) Ahiazu/Ezinihitte, and (ii) Aboh Mbaise/Ngor-Okpuala. On the other hand, there are three state constituencies, one for each of the three LGAs, and twelve wards in each Local Government Area.

The wards are as follows:

Aboh Mbaise LGA – 12 wards

Amuzu, Enyiogugu, Ibeku, Umuhu, Lagwa, Lorji, Mbutu, Nguru-Ahiato and Nguru- Nweke, Nguru-Nwenkwo, Uvuru I, Uvuru II.

Ahiazu Mbaise LGA – 12 wards

Amuzi/Ihenworie, Mpam, Nnarambia, Obohia/Ekwerazu, Ogbe, Ogbor/Umueze, Okrika Nweke, Okrika Nwenwkwo, Oparanadim, Oru/Lude, Otulu/Aguneze and Umunumo/Umuchieze.

Ezinihitte Mbaise LGA– 12 wards

Amumara, Itu, Okpofe/Ezeagbogu, Onicha I, Onicha II, Onicha III, Onicha IV, Eziudo, Udo/Obizi, Ihitte, Oboama/Umunama and Chokoneze/Akpodim/Ife.

Mbaise people have been active in Nigerian politics with several of them having served as Federal Ministers, State Commissioners, a Governor, Governorship candidates, a national Vice-Presidential candidate, and a Presidential candidate. In 1946, long before Independence of Nigeria, Mr. Jamike Iwunna, who is credited with proposing the name “Mbaise”, was part of the entourage of the late Dr. Nnamdi Azikiwe’s visit to Mbaise prior to the 1947 London Constitutional Conference.

In the First Republic (October 1960 - January 1966), two Mbaise sons were Ministers in the government of Eastern Region. Dr. Aaron Ogbonna was Minister of Commerce and Industry while Chief Pius Nwoga was Minister of Town Planning. Chief Dennis Abii was the Chief Whip of the House of Representatives. N.D. Ukah and A.T. Mbaegbu also served in the House of Representatives.

In the Second Republic (October 1979 - December 1983) Dr. Sylvester Ugoh was Minister of Science and Technology and Minister of Education. He later ran for Vice President under the banner of one of the two main political parties. Much earlier in his career Dr. Ugoh served the Biafran government as Governor of the Bank of Biafra. After the war he was appointed as a Director of the Central Bank of Nigeria.

In the Third Republic (January 1992 – October 1993) two prominent Mbaise sons, Prof. Fabian Osuji and Dr. Alex Obi ran for governor of Imo State, a contest that was eventually won by Chief Evan Enwerem, who was not an Mbaise man. Earlier in August 1991 Air Commodore Luke Ochulor (Rtd.), an Mbaise son, served briefly as the first Military Governor of Delta State. Dr. Nicholas Aguwa was a member of the Constitution Review Committee that preceded the short-lived Republic.

In the Fourth Republic (May 1999 – Present) Prof. Fabian Osuji served as Minister of Education and was succeeded by Mrs. Chinwe Obaji, a daughter of Mbaise. Prof. Viola Onwuliri served both as Minister of State in the ministries of Foreign Affairs and Education, and as Minister of Foreign Affairs in 2013 - 2014. In 2007 Chief

(Mrs.) Chris Anyanwu was elected to the Senate representing Owerri East, the first female senator from Imo State.

At the state level Dr. Nicholas Aguwa was Commissioner for Justice and Attorney General in the administration of Governor Achike Udenwa, Dr. (Mrs.) Ada Okwuonu served as Deputy Governor of Imo State under Governor Ikedi Ohakim while Dr. Aloysius Aguwa was the Commissioner of Petroleum and Environment in the same government. Hon. Dr. Edward Agulanna was a member of the Imo State House of Assembly. Currently Hon. Emeka Chinedu represents Ahiazu/Ezinihitte federal constituency in House of Representatives while Aboh Mbaise/Ngor Okpala constituency is represented by Hon. Bede Eke who is from Ngor Okpala. At the Imo State level, Mbaise is represented in the House of Assembly by Chief Edward Obinna (Aboh Mbaise), Mr. Samuel Otuibe (Ahiazu), and Mr. Anyadike Nwosu (Ezinihitte).

Some other Mbaise sons and daughters who have served or are serving as commissioners or special advisers include but are not limited to Dr. Iyke Njoku, Dr. (Mrs.) Damaris Osunkwo, Engr. Emmanuel Ojinere, Prince Chidi Nwaturuocha, Dr. Ugorji Ugorji. Chief Patrick Ekeji, Hon. Mrs. Ngozi Pat-Ekeji, Barrister Ogechi Njoku, Hon. Doris Anyanwu, and Hon. Ikem Unegbu.

What is perhaps the greatest political achievement so far of an Mbaise indigene occurred in May 2019 when Hon. Emeka Ihedioha, former Deputy Speaker of the House of Representatives, became the Governor of Imo State. Regrettably his tenure was cut short in January 2020 due to a Supreme Court judgement that was widely seen by Mbaise people and many others as unjust. Regardless, he continues to play a prominent role in the politics of Imo State and Nigeria.

More Landmark Achievements of Mbaise people

Mbaise people have achieved in many areas of endeavour including academics, science and arts, industry, medicine, engineering, politics, religion, and sports. Some have been mentioned earlier.

The first priest professor in Nigeria was Rev. Fr. Innocent Onyewuenyi. He was the founder of the Diocesan Priests Association which has spread all over Nigeria and Africa.

In sports, at the 1996 Atlanta Olympics Chioma Ajunwa became the first Nigerian to win an Olympic Gold Medal (Long Jump). Earlier she had played football for the Nigerian women’s team. In the 1960s Francis Uwalaka, an Mbaise man, was a national football celebrity. He was succeeded by great football stars like Patrick Ekeji, Chidi Nwanu, Peter Erege, Lawrence Nwachukwu, Nnamdi Egbukichi, John Nwadioha, Charles Ogbu, Benedict Akwuegbu, Justus Ewendu, Sonny Nwachukwu, and others. Mbaise Lizards, the Mbaise football Club, competed with big clubs like Aba Giant Killers, Port Harcourt Red Devils, and Enugu Black Rocks, and remained important up to the early 1970s.

Several top Nollywood actors, actresses, and producers are indigenes of Mbaise including, but not limited to, Genevieve Nnaji, Kanayo (K.O.K.) Onyekwere, Rita Dominic, Tchidi Chikere, Victor Osuagwu, Eucharia Anunobi, Michael Godson, Okechukwu Onyegbule (Okey Bakassi), and Agwulonu.

Prof. Obi Nwakanma, Nigerian poet, literary critic, journalist, is an academic at  the University of Central Florida. He is also from Mbaise just like Dr. Linus Ogbuji, a scientist, who spent 14 years as a scientist at NASA’s Research Center in Cleveland, Ohio and made significant contribution to the American space industry.

Hospitality of Mbaise people.  

Mbaise people are known for their hospitality and no instances justify this assertion better than those from the Nigeria - Biafra civil war. It is in crisis that the soul of a people is best seen. During the war, probably the most challenging period that Ndigbo have ever endured, Mbaise people opened their arms and their homes to people from other parts of Biafra who had been internally displaced. Mbaise is located deep in the Igbo heartland and was considered the greatest stronghold of the Biafran resistance. Not surprisingly, it remained under the control of the Biafran government and army until the end of the war. Therefore, refugees flooded Mbaise

from all parts of Biafra and lived peacefully and harmoniously with their Mbaise hosts. Among them were many prominent Igbo leaders.

The Biafran leader Major General Chukwuemeka Odumegwu Ojukwu was accommodated in Mbaise. It was at St Brigid’s Catholic Church, Nnarambia Ahiara, the premier Catholic Church in Mbaise, that Ahiara Declaration was announced. In his book, There Was A Country, the renowned author Chinua Achebe called Ahiara the last capital of Biafra.

The first president of Nigeria, Dr Nnamdi Azikiwe, Bishop Godfrey Okoye, and many other Igbo leaders lived in Mbaise during the war.

New Awakening

The unity and sense of oneness of Mbaise over the years has been sustained by the awareness that Mbaise people have a common destiny. This has strengthened their solidarity and resolve to make sacrifices to maintain that unity for the sake of peace and development. This attitude enabled Mbaise leaders in the 1950s to undertake projects that underscored the fact that Mbaise people were united in purpose. Thus, they built Mbaise Secondary School, Mbaise Joint Hospital (now General Hospital), a borehole water scheme that served both the school and the hospital. They also set up and administered the Mbaise Education Scholarship programme.

This unity can be seen today in several pan-Mbaise socio-cultural, political, and religious groups and organizations such as Ezuruezu Mbaise which is the apex socio- cultural organization; Mbaise USA; Mbaise Leadership Forum (MLF) which is a think-tank; and Mbaise Europe. Others are Mbaise People’s Congress; Ugwu Mbaise; Okpu Mbaise; Mbaise Stakeholders Forum; Mbaise Di, Mbaise Top Seed Club; ILMI (International Liaison of Mbaise Indigenes); Mbaise Policy Roundtable; Oganihu Mbaise; Amala Mbaise; etc. Other groups include Mbaise Traditional Rulers Council, Mbaise Bar Association, Mbaise Chamber of Commerce.

The progress that has been achieved by Mbaise people has occurred despite the many problems and challenges that confront them. Nigeria has for too long languished

under the weight of corruption and lack of public sector investments. And the sense of selfless public service has diminished. For long the people have suffered economic hardship, they have little trust in many of the political leaders, and they have little hope of a better life for themselves and their children.

Then there was a new awakening which was evident at the 2016 Mbaise USA convention in Austin, Texas. The initial blueprint and the idea that led to the establishment of Mbaise Leadership Forum as a think-tank for Mbaise’s development was conceived and introduced to the Mbaise USA Executive Team by Ezeji (Chief) Alozie A. Aguwa pursuant to the execution of the 2016 Mbaise USA convention in Austin Texas (June 30^th - July 4^th).

Prior to the convention, Ezeji Aguwa negotiated with and secured the commitment of numerous Mbaise global citizens who attended the convention for the first time. They saw an opportunity to participate in the Mbaise Leadership Forum Town Hall style dialogue. Others who were instrumental in ensuring that the MLF blueprint was successful were Dr. Law Osondu (former President Mbaise USA), High Chief

S.O.S Echendu (incumbent President, Mbaise USA), Mr. Emeka Oparah, Vice President Airtel Communications, Mr. Ike Nwaobasi of AGLOBEX Group, and Professor Obi Nwakanma, a poet, columnist, and renowned academic, among others.

At the convention, the first evening/night was dedicated to the MLF debut and activities. Professor Obi Nwakanma held the audience spellbound with his keynote speech. He not only reminded everyone of the Mbaise journey so far, but also painted a vivid picture of what possibilities await our people in the future if a dynamic renaissance was to be birthed.

From among the people gathered a panel discussion was organized around the core areas of Security, Healthcare, Education, Political Intelligence, Industrialization, Banking and Finance, and charismatically managed by Mbaise Leadership Forum’s first Moderator, Mr. Emeka Oparah. The town hall featured eminent Mbaise sons and daughters including Mr. Frank Nneji, OON, Founder & CEO of ABC Transport,

Barrister Cyril Anyanwu, President General Ezuruezu Mbaise, Brig. Gen. Joe Osuji (rtd), Attorney Placidus Aguwa, a US-based legal practitioner; Prof. Eddie Oparaoji, a US-based Pharmaceutical industry leader, Chief Sir Wilson Iwuh, Engineer Joe Nze Eto, the former President of World Igbo Congress, Chief Anogwi Anyanwu, Business Leader/Consultant and former Executive Director of Mainstream Bank of Nigeria, Sir Chime Aliliele, a former senior bank executive, Mr. Joe Ugonna, Prof. Jeff Ohanaja, Chief Charles Onu, Chief Jaochim Nwaogu, Prince Chizom Anyanwu, Dr. Emeka Onuoha, Mr. Austin Onwubiko, Managing Director and CEO of Africana First Publishing Nigeria limited, Dr. (Mrs.) Jane Akponye, an Emotional Intelligence specialist and Founder/Executive Director of Eastvale Life Integrated Services based in Los Angeles, California, Chief Aso Odus and Chief Innocent Ekeh, Chief Nicholas Ihekoronye, as well as Dr. Victor A. Nwachukwu, a renowned Obstetrics and Gynecology surgeon based in Silver City New Mexico, His Lordship Rt. Rev. Chamberlain Ogunedo, the Bishop, Mbaise Diocese, Anglican Communion, Rev. Fr. Eugene Azorji, Mr. Okey Eze, Chief Joe Ehioma, Chief Joachim Nwogu, Mrs. Vivian Timothy, Mbaise born Germany based world renowned Artist, Chief Ebere Akuechiama, Dr. Adanze Aguwa, Dr. Agatha Anosike, Mrs. BB Oku, Ms. Perpetua Ogoke, Prof. Viola Onwuliri, Chief Ibe Asonye, Chief Loveday Charles, Mr. Dozie Onwuliri, Chief Dr. Charles Iwejuo, Nze Bede Opara, Prof. Oliver Osuji, Mr. Uchenna Enyinnia, Rt. Honorable Nnanna Igbokwe, Dr. Patrick Onuoha, Dr. Linus Okahia, and Mr. Emeka Akpunku, among others.

Shortly after the panel discussions, a series of intense workshops took place, allowing Mbaise people the opportunity to discuss what was shared by the panelists, the moderator, and keynote speaker. The robust workshops also gave other attendees the platform to share their own views.

The final phase of the MLF grand debut came in the form of reports presented by the Workshop Leads on the general floor. At the end of the town hall/convention, Ezeji (Chief) Alozie Aguwa requested Mr. Frank Nneji, Barrister Cyril Anyanwu, Prof. Eddie Oparaoji, and Mr. Alex Nwahiri, Mr. Casca Ohanele, and Prince Richard Nwachukwu-Abii to develop a draft communique to document the events and create a framework for the establishment and formalization of what we now know as Mbaise Leadership Forum. Over the course of a few months, the MLF communique

went through multiple iterations and was ultimately ratified by both Ezuruezu Mbaise and Mbaise USA.

Following ratification of the communique, Ezeji Aguwa created the official MLF WhatsApp platform as a means of continuous interaction and dialogue and invited Prof. Oparaoji to be one of the forum Administrators as well as serve as the Moderator. Other Admins included Dr. Law Osondu, Ezeji Alozie Aguwa (Facilitator), Mr. Alex Nwahiri, Sir Tony Awusaku, Mrs. Linda Nneji, and Mr. Ike Nwaobasi.

Having acknowledged the various individuals who played participated in the formation of MLF, it is important to recognize that the most credit goes to Ezeji Alozie Aguwa, an energetic, irrepressible man with a strategic vision, and currently the incumbent Vice President of Mbaise USA. In August 2019 the status of Mbaise Leadership Forum was formalized in a document which recognizes it as an operationally independent think-tank with a Board of Trustees led by Dr. Sylvester Ugoh; and a team of Administrators led by the Moderator. So far there have been three Moderators – Mr. Emeka Oparah (inaugural session in 2016), Prof. Eddie Oparaoji (2017 - August 2019), and the incumbent Moderator Mr. Chris Ohanele (September 2019 - date). In July 2018 Chief S.O.S. Echendu was elected President of Mbaise USA while Ezeji Alozie Aguwa has been the Vice President. Both were re-elected in July 2022 at the annual Mbaise USA convention in Santa Clara, California.

Since September 2019 Mbaise USA and MLF have had a cordial working relationship. The commitment of Chief S.O.S. Echendu to a mutually respectful engagement with Mbaise Leadership Forum (MLF) and other Mbaise organizations has been exemplary. The good teamwork between the leadership teams of Mbaise USA, MLF, Ezuruezu Mbaise and others enabled a successful and widely acclaimed response to the Covid-19 pandemic early in Mbaise in early 2020.

The publication in 2019 of the Interim Strategic Development Master Plan is one of the key achievements of Mbaise Leadership Forum (MLF) to date. On September 7^th, 2019, in Raleigh North Carolina, the leadership of MLF formally presented the

Master Plan to the President of Mbaise USA, Chief S.O.S. Echendu. The presentation was made on behalf of MLF by the Chairman, Board of Trustees Dr. Sylvester Ugoh, the Moderator Mr. Chris Ohanele, the Strategist Ezeji (Chief) Alozie Aguwa, and Mr. Ike Nwaobasi.

On December 28^th, 2019, during the Mbaise Day gathering at Ezuruezu Mbaise civic centre at Aboh, the Master Plan was formally presented to Ezuruezu Mbaise by a joint team of Mbaise USA and MLF leaders led by Dr. Sylvester Ugoh, Chairman, MLF Board of Trustees. Others in the joint delegation were Chief S.O.S. Echendu (President Mbaise USA), Mr. Chris Ohanele (MLF Moderator), Ezeji (Chief) Alozie Aguwa (MLF Strategist), and Sir Joe Anosikeh (Member, MLF Board of Trustees). Some members of Mbaise USA and MLF in the audience were Sir Wilson Iwuh (Chairman Board of Delegates, Mbaise USA), Prof. Eddie Oparaoji (former MLF Moderator), Dr. Paul Amuchie (MLF), Dr. Jude Iheoma (MLF), and Mr. Austin Onwubiko (MLF). The President General of Ezuruezu Mbaise, Barrister Cyril Anyanwu received the document on behalf of Mbaise people, supported by Air Commodore Luke Ochulor (rtd.), Sir Chime Aliliele, and others.

To implement the Master Plan, Mbaise USA and MLF, in consultation with Ezuruezu Mbaise, set up the Mbaise Global Foundation (MGF) in June 2020. The wise advice of Prof. Philip Amadi, a member of the MLF Board of Trustees, who first floated and encouraged the establishment of the Foundation is hereby acknowledged. Following the #Endsars protests in October 2020 which resulted in the destruction of Police stations in Mbaise, MGF in one of its first concerted actions, contributed to the reconstruction of the damaged Police stations, donating N2 million to each of the three Local Government Areas of Mbaise.

MGF is a non-profit entity and a vehicle to raise and manage funds for Mbaise development. Just like Ezuruezu Mbaise, the socio-cultural apex organization, MGF is also a uniting entity for Mbaise people but one which stands as a development umbrella where Mbaise organizations that share the purpose of the Foundation and are willing to collaborate with like-minded others can do so to facilitate Mbaise development. The Foundation has a Board of Directors with Dr. Sylvester Ugoh as the Chairman, and Mr. Frank Nneji, OON, as the Deputy Chairman. A team of

Executive Officers manage the day-to-day running of the Foundation. Mr. Chris Ohanele currently serves as the Executive Director of the Foundation. Other Executive Officers are Ezeji Alozie Aguwa (Director of Strategy & Operations), Mr. Frank Ihekwoaba (Director of Finance), Chief Anogwi Anyanwu (Director, Treasury), Mr. Emeka Ibe (Legal Adviser), Mr. Ike Nwaobasi (Board Secretary), Dr. Linda Imoh (Director, Women Development), Prince Dyke Anyanwu (Director, Media & Public Relations), and Engr. Bruno Iwu (Director, Youth Development).

The Foundation is currently pursuing three key projects – (i) setting up Chekwamba Security Services Limited, (ii) setting up MGF Microfinance Bank Limited, and

(ii)      setting up Grow MEE (Grow Mbaise Entrepreneurs from Everywhere), a website platform to connect Mbaise entrepreneurs around the world enabling various levels of access to training and mentoring.

In addition to Mbaise USA, Mbaise Leadership Forum, and Ezuruezu Mbaise there are currently six other members of MGF. The list of member organizations and their incumbent Presidents is as follows

Ezuruezu Mbaise – President-General Barrister Cyril Anyanwu Mbaise USA – President Chief S.O.S. Echendu

Mbaise Leadership Forum (MLF) – Moderator Mr. Chris Ohanele Mbaise Europe – President Hon. Kingsley Ajunwa Njoku

ILMI (International Liaison of Mbaise Indigenes) – President Dr. Victor Chilaka Ikoro Mbaise Global Forum – Leader (Admin) Arc. Chukwunyere Ikwu

Mbaise Top Seed Club – President Mr. John Chukwuma Opara Okpu Mbaise Global Association – President Dr. Tessy Okere

Mbaise People’s Congress – President Hon. Carl Azudibia

Two of these are currently championing separate projects in collaboration with MGF. The projects are (i) a Medical School at Nguru by Mbaise USA, and (ii) The Mbaise University at Ife by Mbaise People’s Congress.

Sources and further reading

• Agulanna, E. C. (2008). The Mbaiseness of Mbaise (2nd ed.) Owerri: Career Publishers.
• Njoku, C. A. C (2003). History and Culture of Mbaise from Earliest Times to AD 2001. Owerri: Celaju Nig. Publishers.
• Nwoga, D. I. (1978) "Culture and Religion in Contemporary Mbaise" in T. U. Nwala (ed.), Mbaise in Contemporary Nigeria. New York: Gold and Maestro.
• Njoku, G. (1978) "Mbais in Pre-colonial and Colonial Nigeria" in T. U. Nwala (ed.), Mbaise in Contemporary Nigeria. New York: Gold & Maestro.
• Achebe, Chinua. Things Fall Apart. New York: Anchor Books, 1994. ISBN 0385474547