ALOR: NEAR ANNIHILATION, REBIRTH AND SPREAD IN MODERN IBUSA

 ALOR: NEAR ANNIHILATION, REBIRTH AND SPREAD IN MODERN IBUSA

By Emeka Esogbue

INTRODUCTION

Alor is a general practice in various Anioma especially among the Enuani communities although the origin remains largely unknown. It bears several significances where practiced. Alor is largely practiced in other Anioma communities with the name either retained or known as “Ichi-nmor” depending on the particular society. In places like Asaba, an Mkpalor is known as “Ogbueshi” or “Ogbueyin” in Onicha-Olona. The Ogbueshi, only a dialectical version of Ogbuenyi involves a traditional practice in which a particular male has metaphorically killed a cow. It has been emphasized that cow in the traditional sense symbolizes the mother earth. The Ogbueshi process is complex yet, necessary in man’s society where practiced. However, it is called “Mkpalor” in communities like Ibusa, Akwukwu-Igbo and others.

This is not to rule out the recognized practice in Ibusa elevates an Alor initiate to Ogbueshi on presenting a cow to his fellow Alor initiates. It is in the light of this that he is seen and also accorded the Ogbueshi recognition.    

The Mkpalor comes with integrity, honour and authority for some traditional reasons. Alor is a near expensive title with rigorous ceremonies that require efforts and money to embark on especially in individual capacity. To be an Mkpalor, one must be a male and must have lost his father to death. It is the loss of the father that symbolizes the manhood status in him. Although age is not a factor here, it is an abomination for anyone to share Alor status with his living father. What is derivable from it is that the rites of Alor does not recognize anyone as a man in the presence of his father since it is the demise of the father that thrust one with fatherhood and accompanying fatherly responsibilities.

Put simply, no one can be an elder when his father is still living. This makes it an initiation that requires the death of one’s father as a condition. Again, Alor has the natural right of seniority. It means that no one can become an Mkpalor ahead of his biological elder brother. This may happen only subject to the declaration of the senior brother’s disinterestedness at least as traditionally expected in Ibusa. Every Mkpalor is considered reformed and genteel with an understanding responsibility and responsiveness in all matters that concern his society. He is seen as completely different from his peers because of what he has undergone which now makes him refined to the extent that his thoughts and actions towards his environment are reflectively changed, something close to becoming spiritually re-born.

The Mkpalor is an Alor initiate while Ikpa-Alor is the process by which the candidate traditionally acquires it. Chude Akus, a writer on Alor has submitted in his work that Alor defines a title for esteem and recognition in the society. For him, it is the failure to acquire the title in the society that invites inescapable and unimaginable tragic development to him. by implication, to take up Alor, is to ward-off or prevent the unexpected tragic developments. While the emphasis of this piece is on Mkpalor also known as “Alor”, it is important to summarily view the two other traditional classes since they are essential to the sheer understanding of Alor being the subject of the discussion.

ALOR IN IBUSA

Like most societies of the world, Ibusa characterizes different statuses or traditional social standing. These positions come with authority traditionally handed them to function in the day to day running of the society. It is the order, recognition and social ladder of this nature that enable peaceful and orderly governance of the Ibusa society. This is to say that Ibusa is a community with people with relative positions or social standing who are not only respected but by the virtue of their social standing have people look forward to them for traditional direction. Ordinarily too, the presence of these enjoyers sustain discipline in the committee.

Societally, Ibusa is a stratification of three traditional classes that exist in the below order:

·         The Eze (or Obi)                 –          The highest

·         The Mkpalor                         -           The middle

·         The Mgbankpisi                  -           The lowest

The Eze or Obi is the highest traditional title any Ibusa-born indigene can assume. Although the title did not originate from the community, it is today an absolute aspect of the people’s culture having been in practice almost as old as the Ogboli quarter of the community before it was generally accepted by the Ibusa settlement in 1846 according to recorded history. The system of Multiple Obis is said to have originated from Nri Kingdom from where Ogboli migrants imported it to present Ibusa.   

The ladder before the Obiship is Mkpalor but before the Alor is Mgbankpisi. Although the idea of Alor originally emphasized the initiation of men into manhood, it is today a rite close to chieftaincy title. The practice of Alor also originally meant that the freeborn Ibusa men must be separated from the slave (Oshu). Oshu, in this case, is not to be mistaken with “Osu” caste of Igbo of the South East. At the time, Alor was a dignified cultural practice which filled inductees with patriotic and traditional sense of pride as citizens of the community because it removed any possible suspicion of sense of slavery in them. The traditional appellation of the initiate was then known as “Onowu”, still retained till date.

ORIGIN AND TYPES OF ALOR IN IBUSA

The origin of Alor in Ibusa is not documented thus, unclear but the legendary sources of the community appear to hold that the practice is nearly as old as the community itself. Although different writers on the community’s culture have also held different accounts regarding the origin of this practice, they collectively consider “Alor Igwulube” to be older than “Alor Ofedea”, the other type of Alor available to the community. Alor Igwulube also called “Alor Nwa Mkpi” or “Alor Nwa Nmadu” is customarily performed every 25 years and is rotational among the ten quarters of the community. Alor Ofedea, on the other hand, started as a result of delay in the original 25 years wait of Alor Igwelube (Esogbue: 2020). The traditional umbrella body of Ndi Mkpalor is the Ndichie while an Alor initiate is called “Onowu”.  

Some people have argued on the title status of Alor, a status symbol which seems to give it attraction in modern Ibusa, leading to his rebirth. For the Ibusa people, Alor is an ‘organization’ of Ndi Ichea which requires a ceremony as a rite of admission. That ceremony was originally performed in group that rotated among the three Otu of the community beginning with Otu Odogwu, Otu Uwolo then Otu Iyase. When it is the turn of any particular Otu, the various quarters that make up that Otu produces names of qualified candidates.

It has been argued that most times, the Alor candidate rarely know of his inclusion since the Diokpa of his family is the immediate handler of the list. This is the first challenged encountered in Igwelube type of Alor in Ibusa. the Diokpa may use his discretion to build the list, choosing those he deems qualified. This age-long traditional method has also thrown up another challenge in which certain family Diokpa willfully and intently exclude from the list, some names he may not favour. This complaint, cropping up in some families where there may be lost love between some families and the family Diokpa is another challenge.

Alor Ofedea, that which affords an individual the will to pass through alorship without onbserving the mandatory 25 years wait being more expensive and colourful is what sells Alor out as a chieftaincy title that it is perceived in modern times.

The argument generated on whether Alor is a traditional title or not, attracted contributions from different Ibusa personalities, one of who was Mr. Femi Okafor, s former President-General of the Ibusa Community Development Union (ICDU) Worldwide. For him:

“Alor by design and from all intents and purposes, is not a title but only signifies attainment of adulthood. If it is a chieftaincy title, you can imagine the number of chieftaincy title holders the community would be having over the years, probably creating a space in the Guinness World Record book”. 

BURIAL OF AN MKPALOR

The burial of an Mkpalor invites the honour of Okanga, the running dance. In Ibusa, the Okanga troupe moves round the community with the family and other sympathizers present for the burial. It is also Alor that enables the practice of “Nni Unor Ndu”, the rite that necessitates feasting from family households. This form of burial is an honour as it is believed to confer spiritual prestige on the soul of the departed. The songs are warlike sometimes with dancers wielding cutlasses and stickers to signify the warrior like nature of the departed whose son must stand by the entrance of his house to defend the household of the departed from aggression exactly the way his father would have done in his lifetime, upon the return of the Okanga dancers. This sort of burial also treats the departed as a man.

CHALLENGES CONFRONTING ALOR

In recent times, there have been challenges facing the Alor practice and all factors can be linked to westernization, modernity, civilization, cost of taking up the title and Christianity. To this end, the enthusiasm that once surrounded the practice terribly declined. One major factor that ‘fights’ Alor is Christianity which considers it sinful and against the Will of God. It is not therefore uncommon that people now come to disassociate themselves from the practice, claiming that it runs contrary to their Christian faith. The rise of churches in the society of Ibusa now means the decline in willingness to pass through the initiation.

Another factor that troubles Alor is the cost of taking up the title and burial. Despite the beauty, it is extremely expensive to become an Alor bearer and also expensive to bury one. This scares a lot of families, taking it in the first place and have contributed in loss of interest in the people’s practice. When the factors of Christianity and cost are put together, not a few would consider it a waste of finance to take up the traditional title that runs contrary to their faith.

THE REBIRTH AMONG IN IBUSA

With regained consciousness, the revival of Alor is peaking with interest, recuperating and spread among the people of Ibusa. From a once dying practice, it is growing and taking over the cultural spaces in the minds of the people. It is a revolution of a practice among the people. Compared to nearby Asaba, interest in Alor cultural practice was severely in decline, almost with no significance. Today, it is a different talk as there seems renewed realization and appreciation of the practice by the people with interest suddenly generated. Stimulatingly, the rebirth is also spreading among the people living in the Diaspora.

With the development on ground, it would seem that the rush to take up Alor cannot be explained. However, the heart of the Ibusa people are gradually being drawn home to the culture of their forefathers. It now seems a welcome development and a thing of pride to think and tag oneself with the traditional emblem of one’s cultural practice, something once dying a natural death. The rebirth of Alor title in Ibusa can also be found in the recent and loose spread of the discourses on Ibusa culture. With the social media, it would seem again that interest generated in forums where the Ibusa minds are gathered has contributed in eliciting significant importance in Ibusa culture, building interest in that aspect of culture. It is now a thing of pride to think oneself ‘Onowu”.

One figure on the social media that helped in no small way to add colour to Alor is Onowu Mark Nnabundo. The Umuodafe-born Director of Communications to Hon Dr. Princess Ajudua, the Chief Whip of the Delta State House of Assembly is famous for the pride he personally takes in his Onowu status. It is for this reason that the frolicsome ‘Diokpa’ is widely referred to as “Diasporan Onowu”, which itself has brought so much responsive attention, interest and approbation among the people in also taking up the respected title.      

Some notable Ibusa families such as the Nwadei of Umuodafe where several family members have taken Alor, the Udeze of Umuisagba, the Kwentua and Obidi of Ogboli and the Umunna of Umuodafe have speedily and recognizably caused the Alor traditional practice in Ibusa regain consciousness. It is now that which several young persons of this generation are willing to flaunt as against the former situation when it was dying a natural and permanent death.

For many watchers of traditional affairs in the community within and outside, the redefining moment of Alor in Ibusa appears to be Very Rev Fr. Barr Nally Nwadei, one of the newest Onowu in town. Onowu Nally Nwadei is a clear message to practicing Christians that Alor is befitting to them. Maybe too, an unblemished demonstration that identifying with one’s culture is no hindrance to service to God. From the list of Onowu displayed above, it is also manifestly clear that Alor as in ancient times also has the predilection to foster unity among families as seen in the Nwadei family of Umuodafe, the Umunna and Udeze of Umuisagba.  

THE BENEFITS           

Arguments have been thrown up about the benefits of Alor particularly in Ibusa. the benefits of Alor are essentially traditional. It comes with several importance wherever practiced. It is first and foremost, a means of identifying the freeborn from “Ohu” (slave) hence, it principally separates the Ibusa citizen from “nwa sin a ani nmadu pataa pata”. Again, the benefit is the rite of passage to adulthood as earlier explained here. It means that he is now a man and no longer a youth. It is for this reason that no one can become an Alor bearer while his father is alive. Obviously, in the eye of tradition, a child cannot become an elder where his father, equally alive, is an elder. Thirdly, in other Anioma communities, where practiced, Alor is traditionally meant to confer the characteristics of refinement on the bearer. For instance, he cannot be drun to the exptent of falling to the ground.

He cannot join his mates in participating in communal tasks. He cannot carry loads on his head and is not also expected to sleep with the wife of another man. Lastly, it is a traditional step to other major titles. Take for instance, in Ibusa, no one can become an Obi if he is not first an Mkpalor and no one can become the Obuzo if he is not first an Obi. Similarly, in Onicha-Olona and other Anioma communities, no one can be enthroned as monarch without first going through the Ichi Nmor which is Alor.

Ibusa Culture Commentator and Analyst, Frank Isioma Okafor has looked at the Ibusa tradition in which a 30-year-old may become a member of Ndi Ichea while an 80-year old man is yet to be formally initiated into the adulthood. This is where traditional respect is enjoyed by Mkpalor as a benefit. This form of respect extends to the burial of an Mkpalor when he joins his ancestors and Mr. Okafor also pointed out that while Okanga is required to respectfully give the Mkpalor a befitting burial, it is a sort of hurried burial for the ‘ordinary’ man who was never initiated though Historian, Stephen Nwabudike has argued that the rights, respect and privileges of a younger man who is an Mkpalor by status end with the Ndi Ichea as it does not extend to Izu Ogbe.  

To buttress the Nwabudike argument, Mr. Femi Okafor added that a Diokpa will always take precedence at any gathering where a Diokpa is present regardless of the presence of an Alor or Eze initiates. He cited the example of the Senior Diokpa of Ibusa or any Diokpa older than the Obuzo in a gathering breaking the kola nut. The Diokpa breaks the kola nut even if the said Diokpa is Mgbankpisi or not.               

CONCLUSION

Since there cannot be any society without a culture of their own, the Alor Practice should rather than die a natural and permanent death be encouraged among the present generation and also preserved for the future. The cultural heritage handed the people of Ibusa must not be allowed to die under the watch of the present Ibusa traditional leaders and stakeholders. Stakeholders rather than attach conditions to Alor should do everything humanly possible to encourage willing and alacritous commitment interested persons to the cultural practice.  

Alor should not ‘perish’ as practically seen in Ezeship. To imagine that there are only two Eze remaining in Umueze, Ibusa largest quarter is mindboggling. It is as a result of this that the people of Ibusa need to stand firmly and jealously behind the sustainability of Alor practice which had almost disappeared completely before now. Already, the interest recently generated by the initiation of some of the community’s heavyweights is an attention that should be complemented for further preservation of the practice.

The list displayed above does not amount to the only Alor holders in the community as there are hundreds of Mkpalor but it is a sign of a dying cultural practice returning alive. All that the people need to do at this point is to encourage it. More importantly for the people, what was close to annihilation is rebirthed and this is obviously the joy of a section of people that cherish it. The practice of Alor is back in the community and not only has it found its legs to stand again but is prevalently encouraging the consciousness of Ogbu fraternity in the community.