The Ibusa Obiship Controversy: Tradition vs. the Right to Associate
By Emeka Esogbue
As an ardent follower of Ibusa culture, I was mortified to read several published opinions disregarding the right of the Obis to form an association for their common purpose. The current state of the Ibusa Obiship summarizes the declining state of our culture, a decline that has persisted due to the apparent indifference of the community’s traditional class.
Until recently, Ibusa was one of the most culturally vibrant
Anioma communities; today, the totality of our way of life faces a steady erosion.
A Golden Era of Tradition
By the early 1990s, Ibusa’s cultural richness was nearing its peak. During this period, the warlords being the Odogwu, Uwolo, and Iyase gained renewed popularity and respect with the fame of the holders spreading far and wide. Alongside the Ikwele, the Chief Priest, the community council-in-chief was complete and deeply enriched thus, a traditionally thriving and splendored Ibusa community.
In the Enuani region, three major communities—Asaba, Ibusa, and Okpanam share the unique "Multiple Obi" system. Historically, the Ibusa practice was equal to, and even respected in prestige and practice by its neighbours due to the calibers of the holders. It was no surprise then that many prominent men and their wives assumed the title with immense pride.
One cannot forget Obi Prof. Patrick Chike Onwuachi, a cultural titan of some sort. An academic, anthropologist, and medical technologist, he served as the Director of African Caribbean Studies and Professor of Anthropology and Sociology at Fisk University (1964–1970). That such an intellectual giant found fulfillment in the Obiship is a testament to the institution's former glory. Similarly, Obi (Col.) Nzekwue, renowned for his parachute exploits in the Nigerian Army, remains a respected figure in the annals of Ibusa nobility. The Omu of the community also reigned supreme as the traditional female leaders in the community, fulfilling her traditional rites and rituals much to the admiration of the community's ancestors.
The Onset of Decline
Despite this illustrious past, the decline of the Ibusa Obiship became glaringly obvious in the mid-1990s. Like many core traditional titles of the community that became riddled with crises, neglected or completely absent, Obiship fell into neglect and faced the threat of extinction. Today, the number of these Obis in the community can be counted on one's fingers, and the title holders themselves often seem overlooked.
I was shocked by a recent publication asserting that Igbuzo Obiship was "too local" and criticized the move to globalize the institution. This critique made me wonder: what aspect of culture isn't local? Is there such a thing as an "international culture" that does not start at home? The argument that projecting this institution to the world has no importance suggests a heartbreaking loss of pride in our heritage as we race to embrace foreign ways of life.
The Sanctity of the Title
Every traditional institution will seem antiquated if it is not guarded jealously by its people. Obiship remains the highest social status in Ibusa, Asaba, and Okpanam, older and more prestigious than most modernly created titles of today. This is why any Asagba, Obuzo, or Omu must first assume the Obiship to be equal among peers before being elevated to a "prescribed authority" by the government in the case of Asagba and Obuzo.
In Ibusa, the journey to Udo, the most sacred ground for assuming the title requires the candidate to return with a distinct name based on his chosen "traditional pet project." For instance, Obi Dr. Henry Ajudua returned as "Eze Udo" (Lord of Peace), signaling his commitment to tranquility in the community. Where this "traditional pet project" is chosen, the favoured Obi is expect to sustain it as his responsibility to the community.
Indeed, because the Obi belongs to the aristocracy, the highest social class, it is a taboo to "chalk" or confer any other title upon them.
The only step higher is government recognition as a traditional ruler. The aristocratic status and functions of the Obis in Asaba are exactly what evolved into the Asagbaship we see today.
The Right to Associate
The question of whether the Obis can form a body for their common objectives is easily answered: it is absolutely in order. Ibusa has always had Otu Ndi Eze. The Obis reserve the right to form an association and choose their own leadership the way Ndichie exists. The practice is alien to Africans as they realized that "igwe bu ike" (strength in togetherness as a group).
This does not trample on the rights of any other institution, nor does it threaten the community's traditional leadership. On the contrary, organizing themselves around shared cultural interests provides established standards and dignity to the office. Rather than dismissing them which only worsens our traditional woes, they should be encouraged to associate freely, making their choices without the interference or "goading" of outside individuals. The community's Obiship must never be allowed to die but encouraged to grow. The community should find means to sell it to interested people for assumption.
In conclusion, the Ibusa Obiship is not merely a title; it is a symbol of our heritage, dignity, and the backbone of our cultural identity. The ability of the Obis to come together in an association is not just a matter of tradition; it is a necessary step to ensure the survival and relevance of the institution in a modern world. As Ibusa continues to evolve, we must hold on to our traditions, not just out of respect for the past, but as a way of securing our future. Let us not allow our history to fade into obscurity, but instead, let us reinvigorate our cultural practices, encourage growth, and ensure that the Obiship thrives for generations to come. The strength of a community lies in its respect for its own traditions, and by empowering the Obis to unite, we uphold the legacy of Ibusa for the next generation.
Picture:
Statue of Umejei, a major founder of Ibusa
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