THE HISTORY OF OHAFIA SETTLEMENT

It is a natural curiosity of every individual who is proud of his ancestry to probe the roots of his ancestors. The writing of a complete history of Ohafia has been a long-standing wish of the Ohafians. But it has proved a difficult task to find reliable answers to all the questions that could lead to a comprehensive and correct account of the life and adventures of the Ohafia people (formerly known as Mben). Rather than allow the work done in this field to be buried unpublished, it is important to publish selected factors or events in the history of our people in the hope that future research will supply materials for filling the gaps in this account and for correcting any wrong impressions that may have been created by  this booklet. Indeed, this booklet has dared to publish accounts in order to attract useful suggestions and constructive criticisms which should lead to a revised and more authoritative publication.

It is obvious that God did not create and deposit the Ohafia people at the place they now inhabit. Our ancestors must have had a beginning somewhere, and they must have had some connections with other groups that are not identified as Ohafia people. But since Ohafia is Igbo, it goes without saying that Ohafia has a common origin with other Igbo ethnic groups.

Research findings by different people point to different conclusions about the origin and migration of the Igbo people into Nigeria. Some claim that Ohafia Igbos migrated from Bantu Negros into Nigeria through the Cameroon Republic. Others categorically state that the Igbo people originated from the Niger-Benue confluence around Igarra about 6000 years ago. They claim that various groups of Igbos separated from others at the Niger-Benue confluence and went to their various destinations and founded new settlements. There were also the ancestor, of the ‘Olu” people who make up Onitsha, Aboh, Oguta and Osamari and other related towns. It is reported that the ancestors of the Olu people migrated to the Benin area. The other Igbo groups did not cross the Niger and those were the ancestors of the Arochukwu, the Nri and the Nteje people. It is believed that it was from the Arochukwu, Nri and the Olu groups that the other Igbo Sub-groups emigrated to their various place of abode.

It is significant to note that even the “Olu” group who initially migrated to the Benin area quit the area and returned to join their kith and kin on the banks of the Rivers Niger because of disturbances in the Benin area. Therefore, it appears that the “Olu” groups were the last to settle in the area known as Igbo-land. It is assumed that the Mben Sub-group (Ohafia) belongs to the “Olu” group that sojourned briefly in parts of then Bendel State. Two places were mentioned, Umunede and Iho. The tragic circumstances of the flight of the Mben sub-group (Ohafia group) from the Benin area led to their brief sojourn at Ndoni- (Nde Onu Iyi), more rapidly pronounced Ndoniyi and briefly spelt Ndoni. The Mben survivors of the onslaught of the powerful ruler of that area, possibly the King of Benin could not afford a long trek beyond the shores of the River Niger and so they settled on the Eastern bank of the River, and were referred to as River ban Settlers, more popularly called water-side settlers, meaning Nde Onu Iyi (Ndoni) in Igbo Language.

 

The Ohafia people who were known as “Mben” at that time had deserted their Ndoni home, under the leadership of Atita Akpo Uku, their great grandfather Akpo Uku having died at Ndoni. The journey ended at Iseke-Ibeku where they settled with their Leru and Ibeku neighbors. The Ohafia (Mben) people lived in the Umuajiji quarters of Isieke-Ibeku.

New to Ibeeku, the Ohafia people (Mben) lived peacefully with their neighbours. But after the death of their wise, old leader, Atita Akpo, the Ohafia people soon resorted to acts of mischief. Deprived of the influence of that great leader, minor disagreements with their neighbours easily got out of hand. The laying of sharpened knives across foot-paths became more rampant, and was carried out beyond normal defensive purposes into offensive overtures. The ring leader in this escapade was a man called “Ukoha”.

Both the Leru and Ibeku people were getting uncomfortable living with their Ohafia neigbours because of their mischievous propensities. During this period there was fighting between a section of Umuahia and Ossa Ibeku people. The Ossa people sought refuge with the Ohafia people of Umajiji, in Isieke-Ibeku. At attack had been planned against the Ohafia people by the Ibeku people. The son-in-law of Ukoha (the trouble-maker) who was present at the meeting of the Ibeku people revealed the conspiracy to Ukoha. Ukoha took immediate action, by alerting the Ohafia people about the planned attack against them.

Ohafia guards were deployed all over the Ohafia settlements. In that tense situation, what was regarded as an ominous event occurred.

An Ohafia woman by name Mgbo raised an alarm one night. The alarm attracted the attention of the entire Ohafia elements of Umuajiji, Isieke-Ibeku, and led to a stampede to evacuate from Isieke-Ibeku. One account said that it was the barking of a dog caught in a trap that frightened the woman into raising the alarm.

Another version of the cause of the alarm was that a string of calabashes (food containers made from the dried skin of gourds) suddenly collapsed making a loud, shattering noise. This latter version seems to be more correct. This is because the idiomatic tongue-twister coined by the fleeing Ohafia people made reference to the incident of the collapsed string of calabashes “Aka metu Ngu, Ngu metu Oba, Oba me kpogoro; Uso su Mben, su Leru; Leru n’suo, mben n’uso”. Whoever the Leru people may have been, it appears that their fate was tied with the (Mben) people. They came into Isieke-Ibeku with the Mben people and left Isieke-Ibeku as well with the (Mben) people.

Since the Ohafia people, were at that period living in a state of tension and watchfulness in view of the attack planned against them, any unusual sound or occurrence was sure to cause panic among the Ohafia people. When the Ohafia people assembled at the spot of alarm, and heard what had happened they became afraid that calamity would overtake them if they did not find their way out of Ibeku. And so they took to flight for safety.

The Ohafia people realized that they had no strong reason for running away from Ibeku so suddenly. Though they were frightened but their quick take to flight is a take-no-loss-poise having known what they (Ohafians) are capable of inflicting on others who keep no watch over themselves.  to people who  and they felt ashamed of their apparent cowardice. It is unbelievable that such bold warriors like the Ohafia people could be terrified by such a common-place occurrence like the cutting of a string of calabashes. In order to cover up their glaring cowardice, the fleeing warriors made up the idiomatic tongue-twister which when recited to an enquirer left the person in dark confusion – (“Aka metu Ngu, Ngu metu oba, oba me kpogoro, uso su mben, su Leru; Leru n’uso, mben n’uso ). Thus the Ohafia people left Isieke-Ibeku in search of a permanent home which led them finally to Ohafia land where they have lived ever since.

IN SEARCH OF A PERMANENT HOME

The fleeing Ohafia people possibly accompanied by the Leru people and some of the more attached Ibeku friends like the Ossa group who had taken refuge with the Ohafia warriors, made a brief stop at Bende. They sojourned in the Okputong Section of Bende to sort themselves out before resuming their trek. There is no explanation as to how the adventurers crossed the Inyang stream near Bende, but  it is explained that their crossing of the Igwu stream at Abam was made possible by two of the adventurers. Even who provided a suitable cutlass which was fashioned into an axe by Okpu Uma (possibly Okpu-Nma), who was a blacksmith amongst them. With the improved axe, the adventurers felled a tree across the stream and the group safely crossed the water and continued their journey.

 

It is important to note that the leaders of the group were Ezema Atita and his younger brother Onyerubi Atita, their father Atita Akpo having died at Isieke Ibeku. At a certain point in the journey, Orie the wife of Onyerubu Atita found it difficult to continue the trek due to a sudden arrest of childbirth labour pains. Onyerubi therefore, took her aside into a secluded corner where she gave birth to a male child called Uduma Onyerubi. Onyerubi Atita was obliged to terminate his journey in order to keep his family company.

The place was cleared for a permanent settlement and became known as Amaelu Abam, the original nucleus settlement of the Abam people. (1) It is possible that there were some in the group of adventurers who were tired and considered further trekking beyond that point as hopeless, and so settled down with Onyerubi and his family.

Ezema Atita pressed on towards his unknown destination with the rest of the adventurers and finally arrived at a place called “Ugwumgbo” in Elu Ohafia where he decided to settle and build an independent community of the Ohafia people. On arrival at Ugwumgbo in Elu, Ezema Atita sent for his brother, Onyerubi Atita imploring him to join him in the newly found permanent site at Ugwumgbo, Elu. Onyerubi rejected the invitation to move from Abam to Elu. Not long after, Ezema Atita died and his son, Uduma Ezema was then responsible for whatever arrangement for permanent settlement that were to be made. That is why Ohafia is said to be founded by Uduma Ezema and not Ezema Atita who physically piloted the emigrants from Isieke-Ibeku to Elu Ohafia.

At Ugwumgbo, some of the settlers spotted a more attractive site and moved to that area now known as Amaihe in Elu. The most notable of the early settlers at Amaihe were Nnaoke Elechi and his sisters Omagalu Elechi and Ifuaku Elechi. The others were Ukpai Nze, Ofali and Ukaike Nnaoke. Elechi later moved from Amaihe to a new site now known as Ndi Imaga compound, of Elu. Ukaike stayed behind at Amaihe and established the section known as Ndi Ukaike compound. Ukpai Nze and Ofali Agwu settled at Ndi Ukpai also in the Amaihe section of Elu Ohafia. Thus the group that moved from Ugwumgbo to the site in Amaihe formed the nucleus of the inhabitants of Elu town.

It is reported that while at Amaihe section of Elu, a coconut fruit fell from a coconut tree belonging to “Umu Ogwu” family, and killed a young cow belonging to the family of Nnaoke Elechi (Umuannechi family). As compensation, the Umuannechi family demanded a piece of land, and “Elu (the upland, east of Amaihe) was granted to Umuannechi family.

Meanwhile before the arrival of Ezema Atita and his followers at Ugwumgbo in Ibeku, five different groups of settlers were already living in the area now occupied by Ohafia. They were the Ihenta people, the Letu people, the Oha-odu people and Umu Ogwu in the heart of the place now called Elu. There were also people known as Amawa inhabiting the place where Amaekpu people now live.

 

IHENTA

This is a village settlement lying adjacent to the southern part of Ebem Ohafia. The original inhabitants are said to have come from Uturu. They were joined by some Ohafia elements prominent among whom was a man was called Eke Uma. The settlement eventually became absorbed into Ohafia community.

THE LETU PEOPLE

Some two miles away from the site where Elu town stands and towards the present Okagwe town, at a place called “Udara Abo” lived a group of settlers known as “the Letu”, the people performed a kind of idolatrous festival known as “Ihe Ogo”. The festival was the ancient form of the modern honorific celebration where titles are given for bravery and courage. Various forms of atrocity were perpetrated during the celebration including destruction of human lives. On one occasion when the Letu people were performing the ceremony, the son of a woman by name Nnenna was killed. The woman ran to the Ohafia people and enlisted their aid to avenge the death of her son. The Ohafia warriors attacked the Letu people and chased them out of Udara Abo to the place where Nguzu and Ekoli Edda people now live. It is believed that some of the survivors fled south of Ohafia and settled at Ihechiowa as “Ihe Letu”

THE OHA-ODU PEOPLE

It is claimed that the Oha-Odu people had tails. This is most unlikely. It is possible, however, that the people were clad in animal skins with the tails on. In the recent past, if no longer so, most of the Fulani herdsmen in the Northern part of Nigeria wore animal skins; and so did the Bantu people in East Africa. One may hazard a guess that the Oha-Odu were a pocket of the Bantu Negros immigrants into the Cross Rivers area (Efik, Ibibio, Ekoi, and Bamenda) were descendants of the Bantu negroes who migrated into Nigeria through the Cameroons following the Benue valley route settled. The Oha-Odu, Umu Ogwu and Amawa elements residents in ancient Ohafia land were continuously harassed and were finally forced to desert the area.