Ibusa Multiple Obiship Explored: Insights from Obi Ajudua’s One-Year Milestone – Part Two

 …continued from Part One

Ibusa Multiple Obiship Explored: Insights from Obi Ajudua’s One-Year Milestone – Part Two

By Emeka Esogbue

As highlighted in Part One, attaining the Obiship title in Ibusa, Asaba, or Okwe is both presti

gious and costly. Similar to the revered Ọzọ initiation in Igboland, Multiple Obiship is an institution reserved for the affluent, those who embody nobility and aristocracy. Its high financial demands and associated challenges remain a significant barrier to entry.

Without question, the Multiple Obi System stands as the most distinguished traditional title in Asaba, Ibusa, Okwe, and Illah. It represents the pinnacle of traditional authority, akin to what the Ọzọ title symbolizes across the Southeast. Though some view it as diminished today, Obiship continues to face profound challenges driven by cultural shifts, economic pressures, Christianity, and Western influences.

Traditionally, the Obi institution embodies social, spiritual, and moral authority; pillars that define nobility in Enuani communities. The emerging question, however, is how to preserve this heritage in a rapidly changing society. While some argue for reforms to make the Ibusa Multiple Obi System more inclusive, others maintain that it should remain exclusive, reserved for individuals of integrity, community trust, and wealth. For this second school of thought, the high cost is intentional because it distinguishes the noble from the ordinary, reflecting both traditional weight and modern expectations.

When asked about the cost of Ibusa Obiship, Obi Dr. Henry Ajudua emphasized:

“The Obi title is for the accomplished in our community. You must be financially comfortable to earn it.”

As reported in Part One, love and solidarity within the ogbe (quarter) and contributions from the Umuada can ease the burden. Support often comes in the form of goats, yam, and dry fish, gestures of goodwill witnessed during Obi Ajudua’s own initiation.

However, many Ibusa families hesitate to endorse a member’s decision to take up Obiship. Why? Because while the candidate bears the cost of initiation, the family shoulders the heavy financial demands of burial ceremonies. Furthermore, the title entails continuous obligations, financial contributions to community projects and festivals, reinforcing its elitist nature. This elitism is a major deterrent to younger generations.

Christianity remains the most influential force working against Obiship in these communities. Many Christians dismiss it as idolatrous, while traditionalists defend it as the essence of ancestral heritage. This cultural-religious conflict has drastically reduced the number of titleholders.

The Christian viewpoint, however, clashes with the ancestral saying: 

“Odinani amaa gwu agwu” meaning tradition never ends. Indeed, African traditions will persist so long as purists and Christians alike:

• Bear African names

• Celebrate traditional marriages and festivals

• Accept herbal medicine for healing.

Thus, for one to reject African tradition while living by its cultural elements remains a paradox.

In Ibusa, to become Omu, the traditional leader of women and markets, a candidate must first attain Obiship, symbolically elevating her status to masculinity. Before this, she passes through the 'Alor' rites and earns the title of Ogbueshi by providing a live cow. She then earns the traditional salutation of Ogbueshi which is typical to Ibusa just as she may also be greeted, Igwe because of her 'elili ukwu' after visiting the Ihu Ani, the Ibusa sacred ground in Umueze. She is buried as an Obi; in a seating position inside the typical African coffin, locally made for that purpose. Similarly, to become the Obuzor (head of Ibusa), Obiship is a prerequisite, just as it is for the Asagba (head of Asaba) in Asaba and the Omu in Okpanam.

While Asaba and Ibusa have preserved Multiple Obiship through Omuship, Okpanam has restricted it largely to Omuship alone. Unfortunately, Okpanam’s Ugoani (head of Okpanam) white paper did not stipulate Obiship as a requirement, an oversight that diluted its prominence. Still, these communities, intentionally or otherwise, have kept Obiship alive as the apex of traditional authority.

Globalization and Western values have shifted the younger generation’s perception of Obiship. Many now see it as irrelevant, old-fashioned, and exclusive to the elderly. The result is generational apathy that could lead to the gradual extinction of this revered institution.

Obi Dr. Henry Ajudua has, over the past year, consistently advocated for its preservation, exploring ways to make it appealing to modern youths. When asked why the current generation shuns the title, he attributed it to strict rules and high costs. Indeed, Obis in Ibusa, Asaba, Okwe, and Okpanam are bound by rigid moral codes, chief among them, truthfulness and integrity.

Ironically, in an era plagued by corruption and moral decline, these values now seem unattainable for many, further discouraging aspirants. Unless significant reforms strike a balance between tradition and modern realities, Obiship risks losing its relevance in the near future.

…to be continued

Stay with Pen Master for the last part of this piece