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THE WA'WA PEOPLE

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T here is a subgroup of Igbos called Northern Igbos. They are Igbos that currently occupy Enugu state but also own many towns in parts of Anambra and Ebonyi States. They are called the 'waawa' people. They speak a dialect of Igbo language in which the word 'no' translates to 'waa'. This is an important part of their diction because when a waawa man says 'waa', that's it, no more negotiation can change their decision after that. Perhaps, this is the reason they are called that name "Waawa" or "Ndi Waawa" which means "The never people". The best delicacies of the waawa consist of food like peeled cassava, yam and steamed barbara bean pudding called okpa in the language. Ogene and Igba are the best music of the waawa. The most ferocious animal in the waawa is the leopard, it is called agu in the language. Many Waawa people bear Agu as their surname to denote power, agility, ferocity, skill and other features of the leopard....
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LIFE AND TIMES OF LADY JANE UDEWO NNAMANI-A RADIO COMMENTARY.

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All is now set for the burial of Late Lady Jane Udewo Nnamani, wife of Chief Ken Nnamani (GCON) a former President of the Nigerian Senate.        Lady Jane Nnamani was born 58 years ago, in  Port Harcourt, Rivers State into the Umu-Okonwegwu family in Umunnugwu, Amechi Uwani, Awkunanaw, Enugu South LGA of Enugu State, Nigeria. Her parents, Late Yaro Onah and the Late Mrs. Margret Onah instilled in her the values of humility, kindness, unity, and religion, which were deeply ingrained in her upbringing. Lady Jane attended Agbani Road Primary School for her primary education and completed her secondary education at the highly revered Anglican Girls Grammar School Awkunanaw, Enugu. Lady Jane Nnamani pursued a degree in Sociology from the esteemed University of Lagos (UniLag), followed by a Master of Business Administration degree in Marketing from the Enugu State University of Science and Technology (ESUT) Business School, Lagos. Although Lady Jane had immense poten...
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Ofho d'ishi, nweze awuwa, eze dagwu.

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Ofho d'ishi, nweze awuwa, eze dagwu. Aka m nene, a na-ejhe njhe. O maar' onye nke ae bu nene. Okpoto unazhi, eka adu nkwukwuwa, omaar' onye nke ae bu nene. Obibio, okuchie. Okuku no n'ekpa fhu nkwo-oringwere. Azhi no n' mirhi afhu uzo. Oyowe, oyopiere ejha.  Ofho shir' nwata goo yae, okookpa goo yae, onye o kakwa duru ishi, o reerea. Ojher'aeru nata ugwo. Ofho, I bu ekpekee uno, afhu nku. Ofho, o bu gh' bu ovu uzo ma na-arhibute onye kpe azhi okpa. Ofho ne aejha an'. Ofho, takwar' Oji. Okpe ikpe oha, nekwe anyi enya n'ume, enehokwee anyi enya n'ishi, maka na anyi amaho ihe ishi fhuru, wee vuo ganaa. Ojer'aeru nata ugwo, kpachakwar'umu gh' aezhi ufhu. Zekweeru anyi nd' obia njuta ha onu, o du ka okpakwutea. Kpachakwar' anyi nd' echee na-ayi, man' ayihokwa. Woongekwer' umu gh' njho nwunyeji okwu n'ukoezhi, egbe vukwerea, ma vuru ukoezhi. Ofho n'eputu aejha an'. Kpachar' anyi odu ndu, ero i...
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Perspectives on: OFO'

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OFO Ofo in Igbo tradition is a wooden stick, carved or not, gotten from a sacred tree to serve specific purpose. The specific purpose of ofo is for anchoring volitions of a people to their soil. Once a volition is anchored it starts having effect on/for the people.  Ofo is taken as symbol of justice.   In many communities it is gotten from branch of ofo tree that falls off on its own because It is forbidden to cut a living ofo tree. The stick is consecrated by the people for the purpose it will serve with spoken words from the priest of the concerned deity in a ritual called 'isa-ofo'.  Ofo could only be moved to another person when it's custodian passes into the beyond. It moves to another custodian in a manner set by tradition. Ofo links the volitions of the ancestors with that of the people still living on earth because it embodies the volitions of the ancestors i.e the  resolutions or volitions the past custodians & the people anchored to the soil with it. Th...
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Capturing the rich values of Okunano

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Àégbûrû:  In Okunanoland, during the good old days.  It is the custom and a tradition of our people to make very serious enquiries about the lineage(àégbûrû) of any two persons wishing to contract a marriage relationship. Why? By so doing, they were able to control the spread of sickle cell anemia, epilepsy, diabetes, schizophrenia and many other mental diseases that were genetically driven. There are also those àégbûrû in those days that are known as " àégbûrû-oshzi , àégbûrû-àéra " etc... The fear of "Njó té àégbûrû-oshzi!" Or any other bad lineage is one of the paramount and silent rule(rites) that must be observed before any marriage is contracted. How have marriages of today fared in the observation of this tradition? Do we still observe this very important rule in Okunanoland today? It's very important that we cultivate the knowledge of this important rite with the present generation who in turn must transmit the legacy.  The dangers associated with the fa...
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Let's do it again in 2022

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As 2022 begins, there’s a new year resolution we’d like you to consider. We’d like to invite you to join more than .5 thousand Umu-Okunano in 180 countries who have taken the step to support us financially – keeping us open to all, and fiercely independent. In 2021, this support sustained investigative work into Okú na anó history, Politics, Land grabbing and harassment, labour abuse, Okunano environmental plunder, coronavirus, and Community service. It enabled diligent, fact-checked, authoritative journalism to thrive in an era of falsehood, sensation, hype and breathtaking misinformation and misconception. In 2022, we’ll be no less active, with a cluster of election's campaigning and selection of our people, economic pinch points, the next phase of the pandemic, the gathering security emergency and the World Cup’ to keep us busy. With no shareholders or billionaire owner, we can set our own agenda and provide trustworthy journalism that’s free from commercial and political...
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