Okunano Voices (Culture Documentaries)

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....

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...

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...

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...