Umunya
Nigeria /
Anambra /
Enugu Ukwu /
World
/ Nigeria
/ Anambra
/ Enugu Ukwu
World / Nigeria / Anambra
university, city
Umunya is a town surrounded by Awkuzu, Ifite Dunu, Umudioka, Ogbunike, Nkwe Ezunaka, Nteje. Umunya has rich fertile land and is blessed with successful great and women including: Clement Ubaka a high powered management consultant in IT industry.
A motorway from Onitsha to Enugu pass right through the town. The town is also well known as where the Blessed Virgin Mary appeared in the '90s.
History:
Umunya is an Olu Community in the present day Anambra State, Nigeria. It is a town of ten villages namely Ezi-Umunya, Okpu, Ojobi, Umuebo, Amaezike, Ajakpani, Odumodu-Ani, Isioye, Odumodu-Enu and Ukunu. These villages are sub-grouped into Ezi, Ifite and Ikenga sub-divisions, the tri-partite heritage of all Gadite H/Igbos commonly referred to in anthropological history as ERI-AWKA Igbo.
Geographically, Umunya is at the center of today’s Anambra State and is located within the coordinates of N06 11 11 E06 24 54. Umunya is bounded in the East by Ogbunike; in the West by Awkuzu (correctly spelled as “OKUZU”). In the North Umunya is bounded by Nteje and Nkwelle- Ezunaka and with Ifite-Dunu and Umudioka in the South.
Mythical and Related History: The founder of Umunya is called Nya who was the son in-charge of the fleets of ERU, the progenitor of the Igbos of Guinea Forest West Africa. The story had it that River Omambala was joined by Isi-Ogwugwu, a fast flowing river that then encompassed the present Umunya area. Isi-Ogwugwu was believed to have created the rolling topography nature of the area as it is today. The scenic depression of Urunda towards Ogbunike is commonly cited by story-tellers, to credit this myth.
The story goes that on a certain Eke day as Nya was ferrying fishermen and farmers across the stupendous Isi-Ogwugwu water course, he was struck by a moving flash in the river that followed an unusual wave swirl. The remarkable nature of the 'whirl and twirl' of the flash made Nya to suspend work in reverence to a river goddess, whom he believed was passing to Eke market, in the west. As he went out to rest, he was shown a vision of a stone upon which he will establish a community of farmers who will become his own people. When he woke up, he discovered that the river had receded further beyond where he tied his canoe. This he took as a confirmation of his dream. He therefore settled here at the place known as "Ilo-Umuebo". This Ilo-Umuebo is now the center-court of High Justice in Umunya, where truth must be told. He brought his kinsmen and friends and founded the community known today as Umunya (UMU NNYA, i.e. “Children of Nnya”). His little group farmed the yam specie then called “nnya-ji” a name that seem to agree with a later yellow type of yam, JI-ONA (probably, a variant of dascorea Japonica). Again, the name of the oldest age organization - actually an elders forum called OJI ANA also suggest the statement, “O’ Ji Ona” (it is the Ona yam).
The stone which is called "Mkpume Mmili" has several depression points which portend “many good or ill” for the people. The points are different sizes and each village size can easily see which depression represent it. To the consistency of the Mkpume-Mmili myth, the depressions were originally nine in number to assert Nine Villages for the town. But in the early 1970s, when a disagreement arose in the Ikenga on how it will be represented in the homage to the new Traditional Ruler (then Igwe J.C Menakaya), the case drew arguments for and against the constituents of Ikenga (Odumodu-Ani and Odumodu-Enu). According to Ogbuanyinya Igboegbunam Onenulu II (1886-1984), head of the apical Ozo Tradition, when the town gathered at Ilo-Umuebo for final arbitration on the matter, “behold two giant vultures perched on the Ogbu Tree and came down at the centre of the square!” then on his on his feet to address the town, Igboegbunam pointed to the “messengers of the gods”(because they both had rings on the legs) and asked the gathering, “Is there anybody here who is still doubtful about Odumodu and the truth that there are in fact two communities in Ikenga Umunya and not one? If there is such person or persons, let him stand up to state so! There was absolute silence followed by a loud unanimity of “ODUMODU DI IBUA … ODUMODU DI IBUA” (Odumodu is two … Odumodu is two) from the people. And so it was decided”. In 1973, during the coronation ceremony & the homage, they were differently represented. Subsequently, it was discovered at the Mkpume-Mmili that one big depression has divided, even with a third thinly budding! To this day, whenever any additional depression or depressions occur or starts to occur, it is viewed with mixed feelings. For the elders and some community watchers, it is a sign of division among the people. Usually, such discovery would be reported to the Oji-Ana forum where issues of grave traditional importance are treated. Propitiation of various kinds often suffices to appease Ana, the land goddess.
This Mkpume-Mmili stone can still be seen at Ugwu-Nche in the Nnamdi Azikiwe University Teaching Hospital Annex compound, by 'Olii' water-log.
Formation and re-grouping
Before the advent of the whiteman, probably in the 13th or 14th century, Umunya was decimated by invaders from Igbo inland. The first of the attacks was seen as a conspiracy from within and it was responsible for the whittling down of the precursor villages of Ezi sub-group namely, Adagbe-Mpo, Mponenem, Oviabuzo and Okpuru. This incident bore hatred until commensal sacrifices were made through the Ana deity and Ana Priest installed to replace the people killed in the mayhem. By the turn of 16th century, Umunya became introduced to the Nri installed style of Leadership with Igboegbunam Odezulu-Igbo Onenulu I, instituting the Hebraic Ozo Society. He brought a mystical piece of a "Lapis Lazuli" chunk originally kept by Nya himself and buried it to the foundation of his Obi at Umuebo. He became the first of the chieftainship of a warrior Dynasty that led Umunya until the 20th century, when the colonial authority established warrantship.
The Ozo is a trend in the life of the people much like the practice of Jewish cabala. It becomes the repository of Umunya Tradition and Culture. Formerly, it was the exclusive reserve of the “bold and prepared” men who were ready to keep the sublime truths, making them to be addressed as Nze (one who avoids), viz:
Maintaining the highest form of restraints and dignity through self-evidence: Loose living and delusiveness were disapproved and sanctioned. No member shall be capable of any lies, dishonesty or despicable speeches. An excision was made on the tip of chieftains’ tongue, to remind them of this order. This was called, “ISA-ILE” literally, Cleaning of Tongue;
An initiate must be a man of visible capability: His means of livelihood must be known to all. Stealing is abhorrent to the Ozo. So also any willful act of destruction (burning of house, indiscriminate cutting of economic trees, are forbidden);
Assertiveness no matter the situation: Able to proclaim the truth where it concerns ancient landmarks. It was a heinous crime, travesty of norm, gross sacrilege for a member to attempt to relocate an ancient landmark;
Maintaining of highest form of purity: Ozo initiates were roundly forbidden from having sexual relation with menstruating women. In fact such women were secluded then to avoid mistakes of even having them prepare foods for the titled men. Again, no initiate was allowed to have sex with a budding widow. A period of one year was kept as proper mourning for the dead. At the expiration of this one year, a widow is purified and thus separated from the marital bond she had with her dead husband. It is an abomination much like incest, for an Nze to violate this status.
It is abhorrent to Ozo and its initiates to eat snail: The burner used in the preparation of his foods cannot be used to prepare the snail meal;
An Ozo man should eat a dignified meal: In no way should anybody use knife to test the readiness of yam in the cooking pot. It was permitted to use Mkpisi (a long pointed metal tool -a kind of needle) only;
Yam was made special to Ozo and forms most of the regular menu. In this vein, it was forbidden for any Ozo titled person (or other) to uproot yam once sown, during land scuffles. Proper traditional arbitration must be used to settle any case involving ownership while the crop grows to maturity.
<Igboegbunam-Onenulu Okee: Okpuru and Urunda -Echoes of The Dead Forgotten. Umunya (Unpublished) 2004>
Retrieved from "en.wikipedia.org/wiki/User:OKEEIGBOS27"
A motorway from Onitsha to Enugu pass right through the town. The town is also well known as where the Blessed Virgin Mary appeared in the '90s.
History:
Umunya is an Olu Community in the present day Anambra State, Nigeria. It is a town of ten villages namely Ezi-Umunya, Okpu, Ojobi, Umuebo, Amaezike, Ajakpani, Odumodu-Ani, Isioye, Odumodu-Enu and Ukunu. These villages are sub-grouped into Ezi, Ifite and Ikenga sub-divisions, the tri-partite heritage of all Gadite H/Igbos commonly referred to in anthropological history as ERI-AWKA Igbo.
Geographically, Umunya is at the center of today’s Anambra State and is located within the coordinates of N06 11 11 E06 24 54. Umunya is bounded in the East by Ogbunike; in the West by Awkuzu (correctly spelled as “OKUZU”). In the North Umunya is bounded by Nteje and Nkwelle- Ezunaka and with Ifite-Dunu and Umudioka in the South.
Mythical and Related History: The founder of Umunya is called Nya who was the son in-charge of the fleets of ERU, the progenitor of the Igbos of Guinea Forest West Africa. The story had it that River Omambala was joined by Isi-Ogwugwu, a fast flowing river that then encompassed the present Umunya area. Isi-Ogwugwu was believed to have created the rolling topography nature of the area as it is today. The scenic depression of Urunda towards Ogbunike is commonly cited by story-tellers, to credit this myth.
The story goes that on a certain Eke day as Nya was ferrying fishermen and farmers across the stupendous Isi-Ogwugwu water course, he was struck by a moving flash in the river that followed an unusual wave swirl. The remarkable nature of the 'whirl and twirl' of the flash made Nya to suspend work in reverence to a river goddess, whom he believed was passing to Eke market, in the west. As he went out to rest, he was shown a vision of a stone upon which he will establish a community of farmers who will become his own people. When he woke up, he discovered that the river had receded further beyond where he tied his canoe. This he took as a confirmation of his dream. He therefore settled here at the place known as "Ilo-Umuebo". This Ilo-Umuebo is now the center-court of High Justice in Umunya, where truth must be told. He brought his kinsmen and friends and founded the community known today as Umunya (UMU NNYA, i.e. “Children of Nnya”). His little group farmed the yam specie then called “nnya-ji” a name that seem to agree with a later yellow type of yam, JI-ONA (probably, a variant of dascorea Japonica). Again, the name of the oldest age organization - actually an elders forum called OJI ANA also suggest the statement, “O’ Ji Ona” (it is the Ona yam).
The stone which is called "Mkpume Mmili" has several depression points which portend “many good or ill” for the people. The points are different sizes and each village size can easily see which depression represent it. To the consistency of the Mkpume-Mmili myth, the depressions were originally nine in number to assert Nine Villages for the town. But in the early 1970s, when a disagreement arose in the Ikenga on how it will be represented in the homage to the new Traditional Ruler (then Igwe J.C Menakaya), the case drew arguments for and against the constituents of Ikenga (Odumodu-Ani and Odumodu-Enu). According to Ogbuanyinya Igboegbunam Onenulu II (1886-1984), head of the apical Ozo Tradition, when the town gathered at Ilo-Umuebo for final arbitration on the matter, “behold two giant vultures perched on the Ogbu Tree and came down at the centre of the square!” then on his on his feet to address the town, Igboegbunam pointed to the “messengers of the gods”(because they both had rings on the legs) and asked the gathering, “Is there anybody here who is still doubtful about Odumodu and the truth that there are in fact two communities in Ikenga Umunya and not one? If there is such person or persons, let him stand up to state so! There was absolute silence followed by a loud unanimity of “ODUMODU DI IBUA … ODUMODU DI IBUA” (Odumodu is two … Odumodu is two) from the people. And so it was decided”. In 1973, during the coronation ceremony & the homage, they were differently represented. Subsequently, it was discovered at the Mkpume-Mmili that one big depression has divided, even with a third thinly budding! To this day, whenever any additional depression or depressions occur or starts to occur, it is viewed with mixed feelings. For the elders and some community watchers, it is a sign of division among the people. Usually, such discovery would be reported to the Oji-Ana forum where issues of grave traditional importance are treated. Propitiation of various kinds often suffices to appease Ana, the land goddess.
This Mkpume-Mmili stone can still be seen at Ugwu-Nche in the Nnamdi Azikiwe University Teaching Hospital Annex compound, by 'Olii' water-log.
Formation and re-grouping
Before the advent of the whiteman, probably in the 13th or 14th century, Umunya was decimated by invaders from Igbo inland. The first of the attacks was seen as a conspiracy from within and it was responsible for the whittling down of the precursor villages of Ezi sub-group namely, Adagbe-Mpo, Mponenem, Oviabuzo and Okpuru. This incident bore hatred until commensal sacrifices were made through the Ana deity and Ana Priest installed to replace the people killed in the mayhem. By the turn of 16th century, Umunya became introduced to the Nri installed style of Leadership with Igboegbunam Odezulu-Igbo Onenulu I, instituting the Hebraic Ozo Society. He brought a mystical piece of a "Lapis Lazuli" chunk originally kept by Nya himself and buried it to the foundation of his Obi at Umuebo. He became the first of the chieftainship of a warrior Dynasty that led Umunya until the 20th century, when the colonial authority established warrantship.
The Ozo is a trend in the life of the people much like the practice of Jewish cabala. It becomes the repository of Umunya Tradition and Culture. Formerly, it was the exclusive reserve of the “bold and prepared” men who were ready to keep the sublime truths, making them to be addressed as Nze (one who avoids), viz:
Maintaining the highest form of restraints and dignity through self-evidence: Loose living and delusiveness were disapproved and sanctioned. No member shall be capable of any lies, dishonesty or despicable speeches. An excision was made on the tip of chieftains’ tongue, to remind them of this order. This was called, “ISA-ILE” literally, Cleaning of Tongue;
An initiate must be a man of visible capability: His means of livelihood must be known to all. Stealing is abhorrent to the Ozo. So also any willful act of destruction (burning of house, indiscriminate cutting of economic trees, are forbidden);
Assertiveness no matter the situation: Able to proclaim the truth where it concerns ancient landmarks. It was a heinous crime, travesty of norm, gross sacrilege for a member to attempt to relocate an ancient landmark;
Maintaining of highest form of purity: Ozo initiates were roundly forbidden from having sexual relation with menstruating women. In fact such women were secluded then to avoid mistakes of even having them prepare foods for the titled men. Again, no initiate was allowed to have sex with a budding widow. A period of one year was kept as proper mourning for the dead. At the expiration of this one year, a widow is purified and thus separated from the marital bond she had with her dead husband. It is an abomination much like incest, for an Nze to violate this status.
It is abhorrent to Ozo and its initiates to eat snail: The burner used in the preparation of his foods cannot be used to prepare the snail meal;
An Ozo man should eat a dignified meal: In no way should anybody use knife to test the readiness of yam in the cooking pot. It was permitted to use Mkpisi (a long pointed metal tool -a kind of needle) only;
Yam was made special to Ozo and forms most of the regular menu. In this vein, it was forbidden for any Ozo titled person (or other) to uproot yam once sown, during land scuffles. Proper traditional arbitration must be used to settle any case involving ownership while the crop grows to maturity.
<Igboegbunam-Onenulu Okee: Okpuru and Urunda -Echoes of The Dead Forgotten. Umunya (Unpublished) 2004>
Retrieved from "en.wikipedia.org/wiki/User:OKEEIGBOS27"
Nearby cities:
Coordinates: 6°12'33"N 6°54'50"E
- Nnamdi Azikiwe University, Awka 22 km
- Enugu State University of Science & Technology 68 km
- Ebony State University ( Permanent site Complex) 122 km
- University of Benin, Ugbowo Campus 146 km
- University of Abuja 312 km
- University Of Ilorin 357 km
- University Of Ibadan 364 km
- Ahmadu Bello University, Zaria 558 km
- Bayero University New Site 664 km
- University of Maiduguri 930 km
- Nteje 6.5 km
- Anambra International Airport and Airport City 6.6 km
- Nando 13 km
- New Awka Capital Territory Economic & Industrial zone 16 km
- Anam 19 km
- Iyowa Forest 22 km
- Oraifite 24 km
- Udoji Forest 28 km
- Ukpor 30 km
- Ezinifite 32 km
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