Ibusa Multiple Obiship Explored: A Look Through Obi Ajudua’s One-Year Milestone – Part One

 Ibusa Multiple Obiship Explored: A Look Through Obi Ajudua’s One-Year Milestone – Part One

By Emeka Esogbue

First and foremost, I congratulate you, Obi Dr. Henry Chukwuma Ajudua with your dear wife, Obi Okpoho Vivian Henry-Ajudua on your one-year anniversary of assumption of Obi title in Ibusa, land of the Isus. Happily, today marks the Ifejioku of Ndi Eze (Obis) in Ibusa, as traditionally announced by the Senior Diokpa of the community and this is the confluence where cultural practice, enthusiasm and service meet; a sweet cultural coincidence indeed. The festival, usually held before the New Yam Festival, is heralded by the Obis of the town.

The Ifejioku festival has been observed across the ten ogbe (quarters) of Ibusa since pre-colonial times. As in other Anioma communities, it is an agricultural and yam-centered celebration deeply rooted in the Igbo cultural belief system. Ibusa families host feasts, inviting friends and kin, thereby strengthening communal unity and kinship bonds. It was also an opportunity for the people of Ibusa to appreciate their festival and in the end, everybody is happy. 

Yam, being the staple crop of the people, symbolized wealth, success, and masculinity. A man’s status and reputation were measured by the size of his yam barn. Many Ibusa men married multiple wives to gain more hands for farming. Obi Osele Augustine Ajufo readily strikes the mind as a worthy historical example of an Ibusa farmer family supported by his large family. Onowu Joseph Ozoemezia Esogbue, the grandfather of this writer was another man whose number of wives and family size were advantaged in farming just after he retired as an Enugu-based engine driver. Evidently, the Umukwa-Umuodafe Ajuduas, the forebears of Obi Dr. Henry Chukwuma Ajudua were also great farmers. Those who grew large quantities of yam could host great feasts, fund ceremonies, and earn noble titles such as Ichi Eze (Obiship).

It is within this tradition that Obi Dr. Henry Chukwuma Ajudua and his wife, Obi Okpoho Vivian Henry-Ajudua, are joining in celebrating today’s Ifejioku among the noble Ndi Eze Igbuzo. The occasion coincides with their first anniversary as Obis in Ibusa and the testimony from them so far, is sweetly infectious, gratifying and a huge encouragement to others to assume the ancient title of the people.

On July 10, 2024, convinced of his desire to elevate his traditional status and walk in the footsteps of his ancestors, Dr. Ajudua, together with his wife, embraced the journey of Obiship, which is the highest traditional honour or strata of the land. Their assumption of this ancient title was grand and widely admired by lovers of Ibusa culture. Furthermore, it brought to public view, the relevance of a traditional status already becoming extinct in modern times beginning with the British colonial activities.

When the British introduced Indirect Rule (1890s–1960), they sought to centralize authority for easier control. However, their limited understanding of the traditional systems in Asaba, Ibusa, and Okpanam soon became evident. This brought them into conflict with the existing multiple Obi holders, whom they perceived as potential threats. 

The introduction of Warrant Chiefs in these communities further eroded the prestige and authority traditionally accorded to the Obis. Consequently, many indigenes shifted their ambitions from assuming Obiship to competing for politically backed Warrant Chief positions, which promised colonial benefits. Nevertheless, a few held on to the belief in the ancient positions of their forefathers.

The initiation of Obi Dr. Henry Ajudua with his wife, was guided by the Obuzo of Ibusa, HRM Obi Prof. Louis Nwoboshi, alongside Obi Atuche, Obi Col. Nzekwue, and Obi Uti and a few others. Supported by his ogbe (quarter) kinsmen, a ten-man committee was formed to plan the rites, while the Umuada contributed significantly by providing key items.

As tradition required, Obi Ajudua underwent the 21-day Inor na ichi (Ibanaichi) within his ogwa, during which no visitors were allowed. Afterward, he embarked on the sacred journey to Udo, returning with anklets tied to his ankles, signifying completion of a central rite of passage into Obiship.

The Multiple Obiship system is not unique to Ibusa but also exists in Asaba, Okpanam, and Okwe. Unlike the traditional monarchical model where one Obi serves as the community’s sole ruler, Ibusa’s structure as a federation of quarters with each led by its Diokpa (eldest man) created conditions for republicanism. The relative autonomy of these quarters, combined with evolving political and social factors, weakened the single-Obi system and encouraged the rise of multiple Obis.

Attaining Obiship in Ibusa, Asaba, Okpanam, or Okwe is both prestigious and demanding. It requires enormous financial resources, strict moral discipline, spiritual dedication, and a readiness to shoulder community leadership. Obi Dr. Henry Ajudua, obviously aware of these, has embraced these responsibilities with pride, seeing them as worthy fulfillment of Ibusa’s rich cultural life.

The dynamics and implications of the Multiple Obi system in Ibusa will be explored further in Part Two of this article.

…to be continued

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