On myths of origin of the Ohu (slave) group

the issue cropped up after the preparation of two sets of food from yam .. Utara ji, pounded yam and Afuna, spoilt yam cut into pieces dried powdered and later prepared the same way semolina is being prepared. It was hunger time and all the inhabitants decided that those that chose the Afuna which was bigger than the Utara ji would be the servants of the other group that chose the Utara ji which was smaller. Some people out of hunger chose the Afuna and ate it and automatically became the servant of the other group. Those that ate Afuna became the Ihu or servant while those that ate Utara ji became Amu or Amadu.

II. Mazi Benson Ede, Isigwe, Ubawka, 20 August 1988 

On the cause of the uprising

The Awbia  (Ihu) and the Amadu had been living in harmony before the emergence of the European. It was one Mr. Dike, an Awka interpreter to the District Oficer resident at Agbanai, the headquarter of Nkanu, who was also the magistrate court judge also at Agbani made the first public pronouncement about the Amadu and the Ihu (Awbia). The issue came to light when Mr. Abanwa Mba from Amauzumuu Ugbawka sold out to the slave dealers, a child, a babysitter whom he collected from his Ihu parent to look after his newly born baby. It was the sale of the Ihu (Obia) from Isigwe in 1920 that came to look after Mr. Mbanwa Mbas child that sparked off the cause of fight for freedom. This the Obia or Ihu  regarded as an act of inhumanity against the man. In retaliation the Isigwe requested the Amauzumuu Amadu people that Mbanwa Mba be strangled. The Amazumu people not only rejected the request but also regarded the request as a slap on their face if they accepted and carried out the request of the Ihu. (Obia)  

On the network of slave dealers.

Although children were stolen adults were also stolen. The Arochukwu people who knew both the high and bye ways , abetted those who used to steal children and adults by buying from them and carrying them down to Ubunubu market or Aro market. Both were slave markets. They used to exchange the slaves for cloth, gin, gunpowder, machetes etc. from their kinsmen who were arch dealers in the slave trade. 

III. Mazi Anyionovo Nwado (Onyib), Uhuona, Ugbawka 18 August 1988

[Interviewer said this informant was 100 years old. ]

On origins of slave community. 

He mentions the same myth of origin with spoiled yam (Afuna) and pure yam (Atara ji). In this case also notes that spoiled yam was larger than the pure yam.  

From the above story, master/servant relationship developed. Whatever the servant realized either from any hunting expedition or farm work was virtually dictated by his master on how it was used.  From the first respondent experienced this relation. Children of the servants were taken away by his aster to be serving him in his house rather than serving his actual father. This servitude continued until the early 1920s when the Ihus or Awbia could bear it no more, that is the inhumanity against man. They took up arms for their cause of freedom. This was after they heard of the abolition of slavery and slave trade by Europeans via their institutions. 

On the tradition of child stealing.

At my youth days child stealing was rampant. Those that involved themselves in such a dubious act formed themselves into a guild. Both the Amadu and Ihu children were stole. The Aro and Awka people who know both the high and bye ways aided those who organizes the stealing of children by buying them from them and taking them to the slave markets of their interest.

On the use of slaves as priest of the Ani(earth) shrine.

In the worshiping of the Ani shrine in some parts of the town the chief priests are the Awbia (Ihu) while in some parts the Amadis were the chief priests. At times both groups were involved. For instance where both groups were involved, an Ihu ( Awbia) might be the chief priest while the Amadu would be serving the chief priest by serving wine and doing other things as requested by the chief priest used in rituals. At times the reverse is the case. For instance, it is the Awbias that is the chief priest while the Amadu serves the chief priest. 

       With the development of uneasiness between the two groups peace ceased to reign. Things started going wrong. The Isigwe started refusing the entrance of the Amadus to attend the Ani shrine. The Isigwe claimed the ownership of the location of the place where the Ani shrine is while the Amauzumu claimed the ownership of the whole land, regarding the Isigwe as visitors on the land. With this disagreement between the two groups there was war which later affected other two groups of other villages in the town. The Amadus of the other villages in the town started agitating as being the rightful persons to be the priest of the Ani shrine as the Amadu of Amauzumu was contesting. This was another cause of the 1920s war.

THE HIDDEN TREASURES OF THE AGABI PEOPLE OF IHUOKPARA IN NKANU EAST LGA ENUGU STATE

The combined team of Awkunanaw Voices-AV in association with Sights and Sounds of Nkanuland-SSN journeyed through Nkanu-East Local Government Area of Enugu State and branched off Amagunze road to savour the warm and natural embrace of Ihuokpara.

It took a certain degree of patience and discipline for us to continue the trip as we were immediately confronted by the worst torment of any bad road.

Due to this bad condition of the roads, the journey which should have taken us less than five minutes lasted for a wholesome 20 minutes because the driver had to move carefully so as to deliver us safely and preserve what is left of the car for the trip homewards.

Arriving, the team stormed the Nkwor-Ihuokpara market which was buzzing with lots of activities as the day being an Nkwor day, was the community’s market day as well.

The stop at the market place opened up the doors of beautiful sights of Nature and the hidden treasures of ihuokpara, a fairly big community, composing of about 9 big villages.

At the market, we were dazzled by the quantity of farm produce piling up in the different shades as we watched. Heaps of palm-fruits (aekwu) were gathering up fast and are also available in two different varieties, all crowding the market in this early hours of the morning in readiness for the day’s business.

The palms we found in ihuokpara were categorized as “Local on one part and Agric on the other part” both were available in abundance at the Nkwor-Ihuokpara market. We watched and noted the continuous and steady arrival of some prospective customers through a flood of rickety buses and motor-bikes as they fill up the marketplace.

From the market, we strolled up to the palace of His Royal Highness, Igwe. Fidelis Ogbu Nwatu, Eze Agabi the second of Agabi kingdom of Ihuokpara who has ruled the Agabi kingdom for an approximate period of 48 years in peace and harmony and here we were very well received. At the Eze Agabi’s palace we were made very comfortable as we introduced ourselves and listened with rapt attention to the rare wisdom of Igwe Fidelis Ogbu Nwatu who was swift and very efficient in discharging his duties despite his elderly demeanour.

His Royal Highness, Igwe Fidelis Ogbu Nwatu exuded a warmness and peacefulness that can only come with age and experience. He poured out his wisdom to entertain the team generously. We all felt at home grappling with either a glass or a bottle of some drink which was surplus in the palace.

The Igwe told us of his people, his reign and relationship with neighbouring communities.

We listened as he narrated in summary the history of the Agabi kingdom of Ihuokpara. Their roots can be traced as far as Benue state. And that may simply explain the peoples farming prowess as food was surplus in his domain.

In the Agabi kingdom, we found a powerfully functional Rice Mill, the AGABI RICE MILL which has the capacity of producing 5,000 bags of 25kgs every 90 days or quarterly. Currently Producing at a moderate capacity, the mill produces 20,000 bags of 25kg Rice each year.

With the presence of FADAMA III in the area, the Agabi monarch showed us a documentary proof of the fact that Ihuokpara plays host to over 380 different cooperative society Rice Farmers in her domain all producing at their different capacities.

The biggest challenge they face in the area are in two different factors of Fulani herds men and their cattle that unleashes mayhem on the rice farms on one part and the bad road leading to the town on the other.

The people of Agabi Kingdom, Ihuokpara, have appealed to the state government to repair the bad roads which continues to impede agricultural development in the community to no avail.

There were also reports of many cases of Fulani herdsmen activities still in the courts even as they continue to incident police reports of new and increased destructive activities in the communities every other day.

Our candid observation however, remains that the deplorable state of the roads leading to the community calls for a very urgent attention.

Ihuokpara community is a big farming driving force in the state. The farmers cultivate and produce rice in a very large quantity. During our visit to the community, we confirmed the presence of FADAMA III participants in the area who cultivate and produce yam, cassava and other vegetables products in great quantity.

The Nkwor-Ihuokpara market attracts people from Enugu, Akpugo, Agbani, Nara, Ugbawka and other neighbouring communities, these commercial visitors would need good road to access the hidden treasures of Ihuokpara.

THE UBEVU' SHRINE

The Ubevu’ Agabi is the Ancestral home of the Agabi people of Ihuokpara.
On approaching the central arena, where congregation and meetings are held, one feels the warm and peaceful welcome of the still active presence of the beings that inhabit the ubevu’ shrine, the twin gargantuan trees that shed and protect the shrine is a great sight better experienced than imagined.

The grounds around the ubevu’ shrine is said to be sacred and is highly revered by the Agabi people, many a case of dispute and discord has been settled easily here.

Whenever there is a spiritual matter to be sought or that the people wished to search out a defaulter amongst them, then enter the ubevu’ Agabi....

Every son and daughter of the Agabi descent must join others to gather and stand bare footed at the ubevu’ shrine in order to proof their innocence in any dispute, crime or violation of the land.

The activity of the elemental beings that led and protected their ancestors is still potent here and the ubevu’ is their supreme court in Agabi kingdom.

Any Agabi son or daughter who brings in poison or consults a native doctor to harm any of his kinsmen would not last one year in Agabi kingdom whether his plan succeeds or not. Hence, we had witnessed in the Nkwor market where men and women were sharing drink with just one cup.

THE EZE AGABI’S YAM BARN

The Eze Agabi’s barn is the biggest we have seen so far in this expedition of Nkanuland. We are yet to rule out the possibility of any other barn beating the size and the assortment of yam species (dioscorea spp) on display here.

The AV expedition to the Agabi kingdom of Ihuokpara is our second historical tour of Nkanuland.

And in our effort to present the rich culture and traditions of our people to the world and possibly drive tourism traffic to Enugu state, it would be sad that in capturing the great sights and sounds of Nkanuland that any part of the state with tangible values and prospects cannot be accessed.

Therefore, We join the copious numbers of appeals that have gone to the state Governor, Dr. Ifeanyi Ugwuanyi to provide good roads that will enable the people contribute to feeding the world.

The History of Nkanu

History of Nkanu

Introduction

Nkanu people live contigually within the Enugu East Senatorial zone of the present-day Enugu Sate of south-east Nigeria. They are predominantly farmers. The area lie approximately between latitude 60 30’ North and longitude 70 30’ East, and stands on an estimated excavation of about 763 feet above sea level. According to sources from the defunct State Ministry of Works, Land and Transport, Nkanu clan occupies an area of about 1602. 22 square kilometres.

Vegetation
Nkanu, like every other Igbo clan, falls within the savannah region of the former Eastern Nigeria, usually characterized by tall trees and grasses. The growth is stunted by the annual bush burning in the area during the dry season by itinerant hunters. Conversely, the area is surrounded on the West by a cluster of
highlands, which gradually level off into an expense of rich agricultural valley on the North, East and South of the area. There is as well a criss-cross of streams and rivulets; among which, notably are Nyama, Atavu, Idodo, Asu, Ojorowo, Ufam, to mention just these few.

A colonial officer described the soil of the area as “fairly fertile with a light sandy soil made up of outcrop of laterite nature.” Indeed, the area is endowed with such mineral resources as bandile, salt, copper, and notably coal.

Location
Nkanu land shares border in the East with Ohaozara and Ivo LGAs in Ebonyi State; on the West with Udi LGA, in the North with Nkalagu (Ebonyi) and Isi-Uzo LGA, and in the South with Aninri and Awgu LGAs.

Population
Its population between 1932 and 1934 was put at about 119,500. But by 1963 census, the population had tripled to 32,263. With subsequent projections, the population was estimated to rise to 743,509 in 1985; 761,971 in 1986; 791, 654 in 1987; 822,608 in 1988; 854,895 in 1989; and over 888,524 in 1990. At present it is presumed to be nearing almost 2 million.

Origin
Nkanu as a group has no common ancestry. But individual communities that make up the area had. However, the geographical area was rather a colonial creation of the British who, for administrative convenience, merged the disparate communities together in 1934, to become Nkanu Division.

That notwithstanding, there are different versions of the etymology of the name “NKANU.” One version said it was a nickname given to a certain NWA AWUWA (Son of God) by his contemporaries due to his fame, wisdom, courage and bravery.  He was well-respected for these attributes; which earned him the envy of his family. This later degenerated into subdued cold-war, eventually forcing him to emigrate out of their Lower Benue area habitat, as a result of frequent fraternal fracas.

He later migrated further southward and settled somewhere in the present-day Ibeagwa-Nike. At Ibeagwa-Nike, he demonstrated his ingenuity in craftsmanship, forging round hoes, spears, arrows, and so on. He was also a hunter of repute, who lavishly entertained his guests with a variety of meat, from his hunting expeditions. He was consequently nicknamed “Onye Nka” or “Ome Nka” (Craftsman) and “Ome Anu” (Meat Provider); hence, the contraction “Nka-Anu” (Nkanu). So, the name Nkanu came to symbolize his ingenuity, industry and sagacity.

NWA AWUWA, nicknamed “NKA-ANU” (Nkanu), according to this source, became the progenitor of Ibeagwa-Nike. And so, too, since Ibeagwa is the most senior village in Nike it conferred on the Nike people, the right of primogeniture, as well as the oldest and most senior community in Nkanu land. It was believed on his demise that his spirit appeared to his descendants, instructing them to erect an earth deity to be venerated by the Nike people in his hounour; hence, the Anike (Nwa Awuawa), the earth goddess of Nike.

From the foregoing account, it can only be reasonable to conclude that the first Nkanuite was none other than Anike Nwa Awuwa. But that is not always so with oral history.

Nevertheless, another vision believed the name “Nkanu” was a derivative from the peculiar round mounds (ridges) common to farmers in the area. The phrase “ruo ya Nkanu Nkanu” (“cultivate it Nkanu Nkanu”) meant the common round and big ridges. So, that came to signify the set of people who make the same type of round hoe and ridges.

Yet, a third vision claimed it was an imposition by the British colonial administrators in 1934, whilst carving the area out of the then Udi Division.

Be that as it may, whichever version is authentic is immaterial. What should rather be uppermost in the mind of every Nkanu man or woman is that the name has not only come to stay, but has as well gained currency and acceptance. And without a doubt, Nkanu land is endowed with abundant human and material resources. The slogans “Nkanu Ogbuzuru Ogbuzuru” and “Nkanu Ebuka” are all symbolisms alluding to the fertility of their soil, as well as their progressive, forward-looking and aggressive adventurism in every human endeavour.

Evolutionary Trend  
From its excision from Udi Division on April 1, 1934, as a separate Division, Nkanu land has metamorphosed into five different local government areas. These are Enugu North LGA with headquarters at Ogui; Enugu East LGA, Nkwo-Nike; Enugu South LGA, Uwani; Nkanu East LGA, Amagunze; and Nkanu West LGA, Agbani. Other smaller administrative units include about 11 development centres and 65 wards, as well.

As a people, the Nkanus are the dominant political bloc in the present-day Enugu State. And as an emergent political powerhouse, or a melting pot of political activism in the State, no political decision can be taken without an input from Nkanu people.

Communities in Nkanu land
The following are the constituent communities and traditional rulers in the present-day Nkanu land:

Enugu East Local Government
Igwe M. C. Ogbuchi                                         Mbuli Anwuri Nike                         3/5/2004
Igwe J. U. Nnaji                                                 Nike Uno                                             -
Igwe T. Okolo                                                   Amorji Nike                                       3/5/2004
Igwe D. C. Ekete                                               Ogbeke Nike                                      1/4/2004
Igwe E. N. S. Edeoga                                       Mbano Nike                                       -
Igwe M. Ekete                                                   Ugwuogo Nike                                 -
Igwe B. I. Okonweze                                      Mbulujodo Nike                               11/4/2005
Igwe      Emma Ugwu                                     Ibagwa Nike                                      17/1/2008

Enugu North Local Government
Igwe A. N. Ojukwu                                          Ogui Nike                                            -
Igwe M. O. Madukekwe                                Umunevo Ogui Nike                      1/4/2004

Enugu South Local Government
Igwe Ogbodo Okorie                                     Amechi Awk.
Igwe V. V. Chukwuegbo                               Amechi Uwani Awk.                      11/7/2007
Igwe Mike Nnukwu                                       Obeagu Awk.                                     -                            
Igwe C. I. N. Nyia                                             Obeagu Ugwuaji Awk.                  4/9/2003
Igwe C. T. I. Nwoye                                        Akwuke Awk.                                   1/4/2004
Igwe R. I. Agwu                                                Ugwuaji Awk.                                   24/8/2007
Igwe Cyprian Ekwomchi                            Akwuke Uwani Awk.                    17/1/2008

Nkanu East Local Government
Igwe N. A. Ogbu                                               Nara                                                      -
Igwe S. O. Okorie                                             Onicha Amagunze                          3/2/2004
Igwe I. O. Mba                                                   Nomeh                                                4/9/2003
Igwe M. O. Eze                                                  Mburubu                                             -
Igwe E. C. Aja                                                    Ohuani Nkerefi                                -
Igwe F. Okpala                                                 Amafor Ugbaeka                             11/3/2004
Igwe D. Okenyi                                                Ubahu                                                  -
Igwe F. O. Nwatu                                             Ihuokpara                                          -
Igwe S. Arinze                                                   Isiogbo Nara                                      -
Igwe E. U. Onukwube                                   Enugu Nkerefi                                  4/9/2003
Igwe M. Arum                                                   Owo                                                      4/9/2033
Igwe D. Nnamoko                                           Obodo Uvuru                                    6/5/2004
Igwe P. Ugwuani                                             Oruku                                                   -
Igwe C. A. Nomeh                                            Amankanu                                         4/9/2003
Igwe L. O.O. Okorie                                        Imeoha Nkerefi                               30/1/2003
Igwe C. Nwafor                                                Isienu Amagunze                            3/5/2004
Igwe S. O. Edenweze                                     Amechi Idodo                                   3/5/2005
Igwe P. A. Onuora                                           Isienu Amofi Nkerefi                     17/5/2006
Igwe E. Nnamchi                                             Okeani / Aniyi                                  17/5/2006
Igwe Abel Nwobodo                                      Umuawalagu                                    10/5/1999
Igwe P.O.Egbo                                                  Amoffia / amgu                               24/8/2007
Igwe      H. Edeani                                            Ohani Amechi Idodo                     17/1/2008

Nkanu West Local Government
Igwe J. O. Onovo                              Akegbe Ugwu                                                   -
Igwe A. A. Nwodo                           Ndiuno Uwani Akpugo                                 -
Igwe N. N. Chukwu                         Eziaba Agbani                                                   -
Igwe S. C. Nnamani                         Ndiuno Obuofia                                               23/1/2004
Igwe Okafor Ani                              Umuanee Ozalla                                              -
Igwe C. O. Okafor                            Obuno Akpugo                                                 27/11/1998
Igwe C. N. Nnaji                                Obe-Agbo                                                           -
Igwe Paul C. N. Nnaji                     Amangwu Obufia                                            10/2/2003
Igwe S. Ugwu                                    Amakpu Agbani                                               3/1/2004
Igwe N. Agbo                                     Ndiuno Uwani Akpugo                                 23/1/2004
Igwe V. C. N. Nnaji                           Ogonogo Eji Ndiagu Akpaugo                    -
Igwe N. Onah                                    Ogonogo Eji Ndiuno Akpugo                     -
Igwe J. O. E. Nnona                         Obe Uno                                                              -
Igwe M. U. Chukwuka                   Umuigbo Amurri                                            4/9/2003
Igwe F. Nshiegbu                             Obe Ugwu                                                          4/9/2003
Igwe J. U. Anem                               Ishi-Ozalla                                                          13/9/2003
Igwe F. O. Nweke                            Obunagu Uno Akpugo                                   17/12/2003
Igwe U. O. Orurua                           Eziokwe Amurri                                             1/3/2004
Igwe E. O. Ogbonna                        Ndiagu Obuofia                                                4/9/2003
Igwe F. N. Ani                                    Ogboezinne Akpugo                                      13/12/2004
Igwe B. Nkwuo                                Ihunekwagu                                                      1/4/2004         
Igwe I. O. Igwesi                              Omuoha                                                              -
Igwe D. A. Nnaji                               Amugo                                                                 2/12/2004
Igwe M. C. C. Chukwudike           Obinagu Uwani Akpugo                               -
Igwe C. Ngene                                   Okpebe                                                                17/5/2006
Igwe V. N. Ene                                  Obeaghu Akegbe                                             17/5/2006
Igwe L. H. C. Nwobodo                 Amankanu Amurri                                         -
Igwe J. C. N. Ugwu                           Umuatugbuoma                                              13/9/2006
Igwe G. Ugwu                                   Attakwu Akegbe Ugwu                                12/10/2005
Igwe J. I. Nwodo                              Umuafor Akpugo                                            4/9/2005
Igwe Ignatius Ugwu                       Akegbe Uwani                                                  24/8/2007
Igwe Cashmir Igwe                        Obeagu Ozalla                                                  17/1/2008
Igwe Donald Nwochi                    Etiti Ozalla                                                         17/1/2008
Culture and Tourism
As has been observed earlier, the various masquerades and festivals found in the area reflect the cultural diversities of the Nkanu people. Some of these cultural identities are common; while others are community-specific, or peculiar to a particular community. Igede, Ikpa, Okanga, Ubo, Ebe, and so on, usually displayed during festive and burial ceremonies are most common within the area. While Omaba and Ekpe masquerades as well as Achikwu (Maa Enyashi – nocturnal masquerade), forbidden to non-initiates and women are renowned masquerades of the people. Edene war dance music is peculiar to only the Obeagu (Awkunanaw) people in the whole of Nkanu land.

Aju festival, which heralds the New Year, is widely celebrated in the area. Ani Oha (an equivalent of the Christmas), associated with the soul day (Igo Iyi) is celebrated in commemoration of the departed soul of either the grandfather and/or grandmother.

Noteworthy of mention is the Ugwu Uzu deity in Obeagu (Awkunanaw). It was said that in the olden days, blacksmiths from all over Igbo land and beyond converged at Obeagu to celebrate and pay homage to this deity of blacksmithry. Blacksmiths from as far as Awka, Nkwerre, Agulu, Agbor, and even Igalla come to this festival. They not only fraternize with one another, but brainstorm and rub minds on the improvement of their trade. Various metal products are on display. After days of merrymaking, feasting and toasts they return to their different abodes. Yet, Obeagu people are not traditional blacksmiths, nor are the Nkanu people in general. Nevertheless, the conviviality this festival generates, can only be likened to what happens in modern-day trade fairs.

It is, however, lamentable and sad to observe the degree of westernization our people had embraced, had eroded the potency of some of these cultural identities of the Nkanu people. If serious care is not taken to preserve them, they might as well be on their way to extinction.

Conclusion
This piece cannot be summarized without recounting the various achievements and/or successes recorded in the area so far. Noteworthy of mention include the first Executive Governor of old Anambra State, Chief Jim Nwobodo, a trail blazer in the art of governance; the erstwhile President of the Nigerian Senate, Chief Ken Nnamani, whose tenure witnessed tremendous transformation in legislative procedures and processes in Nigeria.

Others are the first Igbo to become the Inspector-General of the Nigeria Police Force, Mr. Ogbonnaya Onovo; the first black robotic Engineer, Prof. Barth Nnaji, as well as the first ever black student to score 99-99% (in a dread discipline, Mathematics) at Oxford University, Mr.  Osita Onumah.

The present Nigerian Ambassador to Japan, Hon. Gordi Agbo; a top-ranking military officer, Major-Gen. Christian Ugwu, as well as Mr. Ngene, the Managing Director, Texaco Nigeria Ltd., are but a few of the recent successes recorded by Nkanu people, as well.

Mention will also be made of other worthy achievements. Among these are the first private university in Nigeria – Madonna University by Rev. Fr. Edeh; the first State University – ASUTECH (now Enugu State University of Science and Technology, Nnamdi Azikiwe University, Awka and Ebonyi State University, Abakaliki ) initiated by the inimitable Jim Nwobodo’s administration; the highest medal ever won by an African team – the 1996 Olympic Gold medal in Atlanta, USA – as well as Nigeria’s hosting of FIFA World Cup competition was facilitated by Nkanu man Jim Nwobodo; the African Cup, which was won by Rangers International Club in 1977 was piloted by Nkanu sons – Christian Chukwu, (Captain) and Chief Jim Nwobodo (Chairman) of the Club; Akanu Ibiam International Airport – a gateway to Igboland, is located at Emene – in Nkanu land; and Enugu metropolis, which has served variously as the capital of southern protectorates, Eastern Region, defunct Republic of Biafra, East Central State, old Anambra State, as well as the present Enugu state, is ninety-nine percent Nkanu land amongst others.

References
History of Nkanu by Anayo Enechukwu
Enugu 100 years 1909 - 2009 by Chibuzor Agbo
Nkanu Ogbuzuru-ogbuzuru by Chibuzor Agbo
The legend of a Volitional  Confederation by Nnamani J. Onuchukwu
Brochure for the crowning of Igwe Mike Nnukwu
Oral Interview with Chief Mark Ngene
Oral Interview with Chief Edward Agbo
Oral Interview with Chief Sam. Ewoh

Culled from ©Nkanu ogbuzuru on Facebook.

Introducing....

Sights and sounds of the great Nkanuland is a blog designed to explore, guide and conduct historical tours of Nkanuland.

We would be revealing history, revealing hidden treasures, revealing people, cultures and traditions of the pure breed wawa man.

© An excursion project of Awkunanaw Voices Publications