INTER-GROUP RELATIONS  OF MBANO IN IMO STATE NIGERIA AND ITS NEIGHBOURS 1906 TO 2006

ABSTRACT

Inter-group relation is not an entirely new field in historiography.  Scholars of different backgrounds have expressed divergent views on changes that have occurred in this area of study.  Investigations   and  findings  on  the  theme  differ   from  epoch  to  epoch. Historically,  social,  political,  cultural and economic considerations,  account for changes in the nature and form of inter-group relations in human society. Igbo culture, custom, tradition,  and belief systems are dynamic and heterogeneous.  Facts of history contribute either to a hostile or harmonious relationship among individuals or groups. The Mbano of Imo State, South-eastern Nigeria appears to enjoy some peaceful and harmonious relationship   with  their  neighbours,  through  their  social  interactions  and  economic relations, especially, through cultural festival, marriage, trade and agriculture, though not without   occasional   skirmishes.   Given  the  nature   of their  relationship,   this  study investigates the factors at play in the society in the face of growing conflict in Igboland and Nigeria at large.  Two factors account for the changes in the contour and dynamics of relations between the people. These inter-alia include colonial rule in the area beginning from 1906-1960 and the Nigeria-Biafra  war,  1967-1970. The study examines the issues intrinsic  in the changes brought by the two episodes to the form of relationship existing between Mbano  and its neighbours. It therefore  argues that common claim to history, ancestry and cultural ties account largely for the mutual relationship existing between the people, the impact of the two episodes notwithstanding. The work concludes that,  in spite of the marked changes wrought  on the society mainly through  colonial administrative reorganisation, Western  education,  Christianity  and the Nigeria-Biafra  war, the people have maintained mutual relationship  as people that share common ancestry.  They have also continued to emphasize umune as a bond of unity among them and their neighbours. The  cordiality  of relationship  between  the people  demonstrates  the Igbo  saying that, indeed, ‘peoples’ neighbours are their brothers/sisters’  -‘agbata obi madu wukwa umunne ha‘. The method adopted in the study combines both descriptive and historical narrative. Qualitative  research  methodology  was  used  in  the  re-interpretation   and  analysis  of verifiable  information  collected  from  different  sources.  The  approach  was interdisciplinary and presentation of findings was both chronological and thematic.

CHAPTER  ONE

INTRODUCTION

Background  to the Study

Study of pre-colonial  and colonial African  society  emphasise  isolation and the general  hostilities  of one  ethnic  group  or  polity  against  the  other.  Existing  colonial literature  in  their  assessments  of Africa  wrongly  classified  pre-colonial  and  colonial African indigenous communities  as immobile, stagnant and averse to change. It is to be stressed that in pre-colonial Africa,  inter-relations  were not caste-like or closed.  Rather, there existed amalgams of proximate towns and community groups that related through various  ways.  The  fulcrum  of this  study,  Mbano  in  Igboland,  is  one  case  in  point. Igboland is a territory in the south-eastern part ofNigeria,  surrounded by such landmarks as the Cross River at the foot of the Cameroon Mountain in the east, the Kukuruku Hills in the west,  the Benue River,  and the great Atlantic Ocean in the Bight of Biafra in the south.  Most significantly,  Igboland lies on the plain near the delta of the famous Niger River!

Igboland has at its northern and northeastern borders,  the Igala and the Idoma;  in the west,  the Edo;  the Ijo in the south and the Ibibio in the east. Igboland includes  the present Abia,  Anambra,  Ebonyi,  Enugu,  Imo states and some parts of Delta,  and a large part of what is  today called Rivers State.  In fact,  Port Harcourt,  by the Colonial Land Commission  of 1952,  was confirmed as in Igboland’.  These different  groups have had

‘E. Isichei, A History ofthe Igbo People, London: The Macmillan  Press Ltd.,  1976, p.  100

C.N. Ugwu, Ihiteafoukwu:  The Echo ofIgbo Culture, Ibadan:  Cypress, 2004, p.  xiii

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one  form of interaction or another,  especially  in  the area of economic  pursuits,  social- cultural  and political relations.  These relations, which  go way back  in history,  manifest through  marriages,  cultural festivals and activities,  and also wars.  The interactions  have been  peaceful  most  times  and  hostile  at  other  times.  On  inter-group  relations,  Afigbo argues             that different             Nigerian             ethnic             and             cultural groups sought through their richly varied traditions of origin and migrations and through account

s of the rise and expansion of their socio political system, to preserve,  inter–alia, their

perceptions  of the relationships  which  existed between  them and their neighbours.3  In fact, relations among the Igbo have always been based on some factors either relating to common  historical  origins,  ancestry  or to a common  language,  tradition,  and custom, religion,  belief system,  trade  and festivals,  among  others.  These  factors  tend to bind people closely together but can also lead to war. Wars are in themselves a form of inter• group relations. Most communities in Igboland came into contact through different movements,  for instance, the Awka-Orlu movement in which people migrated and settled in different  areas.   The Mbano people and their neighbours,  the focus of this research, have benefited in the course of their socio-political, economic and cultural activities.

Mbano is found in Imo State.  It  appears to be the only community  that shares boundaries with communities  in Orlu, Okigwe and Owerri that constitute the three Geo• political zones oflmo  State.  Mbano is centrally positioned in Imo state,  and is something of the Igbo heart land.  The area embraces  Isiala  and Ehime Mbano  local government areas.  Geographically,  Mbano occupies an expanse of land of more than 205.30 square

3  A. E. Afigbo,  The lgbo ond their Neighbours: Inter-Group Relations in Southeastern Nigeria to 1953, Ibadan:  University Press Ltd.,

1987, p.1

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kilometers.  It  1s  located  approximately  between  latitudes 7 and 8  E”.  The map below

shows the location of the area of study in Imo State.

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Map no 1: Map of Imo State showing the area of study separated with a black line.

The Statesman, Owerri:  1987, p.12

xviii

Mbano  consists  of Osu,  Ehirne,  Mbarna  and Ugiri  clans.  These  clans of Mbano

and its neigbhours  are as indicated in the map no 2

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Map No 2:  Map ofMbano showing its neighbours.

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The  people  are  predominantly   farmers.  They  are  known  for  the  production  of palm wine (mmanya–ngwo), from the raffia tree, and in much smaller quantity, (mmanya• nkwu), palm oil and kernels, cassava, yams, three-leaved yams (una), coco-yams (ede), native plantain  (unyere ojii)  and so on.  They also keep live-stock such as goats,  dogs, fowl,  and pigs which provide them with a means of livelihood.  Agriculture  in the area fluctuates between subsistence and commercial production. Mbano people had been adherents  of Igbo traditional religion until Christianity  began to gain sway among the people.  Mbano belief system tallies with those of other Igbo groups. That is, the belief in the sanctity of deities and pantheon of gods.

The name Mbano, like Nigeria,  is said to be a colonial creation.  The area was originally known  as Mbasaa.  The British  colonial rule balkanized  Mbasaa through  its administrative  creations.  Mbasaa  comprised  seven  clans  namely,  Ehime,  Osu,  Ugiri, Mbama, Isu, Ugboma and Obowo. According to S.A. Ike,

the origin of the name Mbano was during (sic) the British  administration  of Umuduru  Native  Court created in 1906. A separate native court was established to serve Obowo, Onitsha Uboma, Etiti clans  and  their  neighbours.  The Umuduru  Native Court Jurisdiction  served  four clans; namely  Osu, Ehime, Ugiri and Mbama. Thus, it was during the sitting  of the  court  at  Umuduru,  that  the  name Mbano,  meaning-four  clans, naturally  began to be

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used   by  the   warrant   chiefs   m  reference   to   the court’s jurisdiction.

Mbano,   according   to  records,   had  appeared   extensively   in  British   colonial records before it was recognized  as Mbano Federated Native Authority in 1945.  Mbano was carved out of Mbasaa for easy administration  by the British and most probably,  due to the fact that the people constituting the Mbano Federated Native Authority are closely related.

As traditions  of origin of Mbano  indicate, the people  migrated  from the general area of Orlu and settled in their present location.  Some neighbours ofMbano  also share in this common ancestral origin and belong to the larger Isu-ama clan oflgboland.  Hence,  it is not uncomm on to hear an Mbano  elder say “anyi  shi uzo orlu bia-ebea”,  “we  came

here from Orlu area”.  An Eziama Mbaise elder would say;  “we migrated  from Mbano

area”.  The same is said of Amaimo Ikeduru or by Inyishi elder. Adiele Afigbo appears to support this view stating that,

the tradition of the Isu-ama Igbo (meaning the Isu who had gone abroad -made up of Mbama,  Mbieri, Ikeduru, Osu, Ehime, Uboma, Ugiri and  Mbaise) of the  Ohuhu  Ngwa  and  of many  Cross  River  Igbo groups  indicate that they migrated  eastwards  from the general area of Orlu.  To many communities  in this group  of Igbo-speaking  peoples  Ama-igbo  in

5  See C.TC Annals, District Officer Okigwe Division, Annual Report,  1945 ORLDIST 3/1/89.  See also A E Afigbo,                             (ed.) Historic Events List ofLocal  and National Significance, Enugu: Government Printer,  1973, p.51

6  Afigbo, Historic Event List…p.  53

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Orlu  is a sacred  and revered  spot.  The name  itself means  the  street,  meeting  place  or headquarters  of the Igbo’.

The  saying  that  Mbano  and  its  neighbours  share  a lot  in  common  is a fact  of history. Mbano  and its neighbours  fall within Afigbo’s  description.  The neighbours  ofMbano  are as  follows:  Ahiazu  Mbaise   on  the  West,  Ikeduru/Mbaitolu   on  the  South,  Okwelle• Onuimu  on the North and Agbaja-Isu  in Nwangele  on the eastern end’, in Orlu zone. The contiguous   communities   that  form  neighbours   of Mbano   are,  Eziama   in  Ekwereazu Mbaise,  Inyishi,  Amaimo,  Atta  and Umudim  in  Ikeduru,  Etiti,  Abajah  Isu,  Ogwa,  and Okwelle  in Onuimo.  The boundaries  which supposedly  divide Mbano  and its neighbours are no  ‘Berlin  walls’  that  could  prevent  interaction.  There  were  considerable  mutually interactive relationship  and contact between them.

Boundaries   are  said  to  be  a  thing  of the  heart;  so  it  is  with  Mbano  and  its neighbours.   Some border villages  in Mbano  easily  cross these boundaries  for different purposes. These include trade, religious,  cultural and educational  activities, among many others.  The  relationships   and  interactions  have  been  largely  symbiotic  and  peaceful, though   minor   skirmishes   and  disagreements   do  occur   occasionally.   Most   of  these communities  live in such close proximity  that enables neighbours  fetch amber  from one another  to make fire. For instance, a person  from Umuezel 1   can do so from his Eziama Mbaise neighbour.  This is also applicable between  an Oka person and his Inyishi Ikeduru

7  A.E.  Afigbo, Ropes ofSand: Studies in Igbo History and Culture. Ibadan:  University  Press Ltd.,  1981,  pp.

12-13.

8 Nigeria:  Demographic and Health  Survey 2003, National  Population  Commission, Federal Republic  of Nigeria.  ORC MACA,  Calverton  Maryland  USA, 2004, p.16.  See C. N Mbalisi,  “Change  and Continuity  in Isiala Mbano, An Igbo society,  1906-2007.”   Unpublished  MA Project  Report, Department  of History  and International  Studies,  UNN .  2008, pp.  8-10.

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neighbour.  The  same  close  relationship  exists  between  Amaraku  and  Agbaja-Isu,  and between Osu Mbano and their Okwelle-Onuimo neighbours.

The people  cooperate  and interact  through  other ways:  exchange  of labour- igba

onwo  oru,  youth  activities,  isusu  contribution,  cultural  festivals  such  as  traditional wrestling  (ekere mgba), Ibo ama,  mbom uzo,  ikpo oku,  nta and the new yam festival (ekweji/aruru/awa or ahajioku),  dances like the Alija dance, ubo ogazi, nkwa otele,  nkwa inwakiriinwa, masquerades  (nmanwu),  marriages and numerous  other activities. Despite the mutuality existing between Mbano and its neighbours,  there were occasional periods of misunderstanding arising from these activities.  In some occasions,  they led to conflict and skirmishes between the people. According to Marcel Ibe, in the 1950s, there was a boundary dispute between Osu and Okwelle that led to crisis that lasted till the colonial government  intervened and settled the matter  by placing  the disputed portion  of land under government control.” Before then the crisis had claimed many lives.

Other sources of conflict between Mbano and its neighbours  include marriages, burial rites,  and cultural festivals,  among others.  Religious conflict has often arisen from the siting of churches.  Such churches  were usually  near shrines or community  sacred forest. In recent times, the pursuit of various political interests has been another harbinger of conflict.   The  creation   of autonomous   communities   in  Imo   State  has  divided neighbours,  leaving  a backlog of unresolved conflict situations between individuals  and communities. These conflict situations seem to be introducing new elements in the relationship and interaction between Mbano and its neighbours.

Mbano,   like  most  other  Igbo  communities,   was  organized  on  kinship,   non-

9 Chief Marcel  lbe, Pensioner, 65 yrs, interviewed at Umuduru Iheoma na Ofenku, Okwelle, 24/8/2010

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monarchical  principle.”  The people  do not  have a centralized  polity; rather,  they  have many  autonomous  communities,  each  with  its  own  traditional  ruler.   Some  of these institutions   are  the   off-shoot   of  colonial   warrant   chief  creation.   Besides,   colonial boundary  adjustments  and administrative  reorganisations  placed  Mbano  in the midst  of numerous neighbours who hitherto had been their kin.   Chidi Onwubuariri stated that,

Atta  community  now  in Ikeduru  Owerri zone used to be the head  community  for the Nta  festival that heralds  the ekweji   for  Mbama  and  Ugiri  clans. Inyishi                  also                  used                  to be part ofUgiri clan in Mbano. Today colonial rule placed Atta and Inyishi administratively under Old Owerri District and they are today neighbours ofUg iri and Mbama clans in Mbano.’

These  colonial  situations  contributed  to the  ever-changing  nature  of intra/inter group relations prevalent in the society today.  The dialects of Mbano people and those of their neighbours are almost the same, with only minor differences in pronunciation and accent. Each of the groups in the course of their interaction  has affected  the other through  its actions.  As Adiele  Afigbo  observes,  inter-group relationship  properly  understood  pre• supposes contact and interaction between groups each of which has an identity,  each of which has the capacity to make some inputs into the relationship,  in short,  each of which

” A. E. Afigbo, Ropes ofSand…p.12

‘ Chidi Onwubuariri, Pensioner, 72 years, interviewed at Amakpaka Umuoti Inyishi in Ikeduru,

24/8/2010.

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has  some  scope  and  area  of autonomous  action.  Inter-group  relationship  thus  involves giving and taking’. It is a truism that inter-group relations entails contact and interaction between  groups or peoples. The forms in which relationships  manifest notwithstanding, interactions between  groups reflect  of human  actions.  These  actions  are intrinsic  in the process  of existence  and  the  uniqueness  of identity  of the  interacting  groups  and  the reciprocity  of inter-group relations”.

The Mbano and its neighbours, and the various groups inhabiting the area do not present  such a complex  network  of contacts  and interaction.  The relationships  embrace all   aspects   of  historical   development,   viz,   economic,   social-cultural,   political   and religious,  gender  and so on.  A  good  deal of the history  of the  contacts  and interaction between  the people  is contained  in oral tradition.  The story of their migration  from the general Orlu area appears to be in line with oral traditions regarding their origin, migration/dispersal  and settlement. Afigbo is of the opinion that stories such as these are most  likely  to  have  arisen  among  peoples  who  were  in  meaningful  contact  with  one another and who therefore were understandably  anxious to build up a working theory of

inter-group  relationships.14   Okpe  0.  Okpe thinks that contact  and interaction  between

groups pre-supposes  that each group must consciously or unconsciously, advertently or inadvertently, relate with other groups to survive’.  This makes contact, interaction and inter-dependence not just a fact but a necessity of life; universally  constant and basic.16

Obaro Ikime writes  that no human  groups  are isolationist  in orientation,  but that the

A.E. Afigbo,  The lgbo and their Neighbours…, p.  18

13   Okpe, 0.  Okpe, “Conceptual and theoretical Issues of Studies in Inter-Group Relation”, in Okpeyemi Akinwumi eta! (ed.), Inter– Group Relations in Nigeria During 19” and 20″ Centuries, Ibadan: Aboki Publishers, 2006, pp.12-13.

A. E. Afigbo, “Pre-colonial Trade Links  Between Southeastern  Nigeria and the  Benue  Valley”,

Journal ofAfrican Studies vol.4 No.2, 1977, p.123

‘· Okpe, “Conceptual  and Theoretical Issue…”p.6-7 ” Okpe,  “Conceptual  and theoretical  Issues…” p.7

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mundane  needs  of daily  life  bring  diverse  Nigeria  peoples  into  close  and  continuous contact with their imm ediate neighbours’.  Mbano and its neighbours  were not strangers to  one  another,  but  lived  in  close  affinity  and  co-operation.  They  also  developed  over time considerable historical commonalities arising from their contact and interaction.

Inter-group    relation    is   dynamic    and   multi-dimensional.   This   reflects    the mutational nature of man’s  relationship  with his environment.  Hence,  changes that occur are  sometimes  products  of the  nature  of happenings  at  the  material  time.  Inter-group relation  is,  therefore,  a factor  of the  social,  economic,  cultural  and political  conditions

and  can  be  critically   anchored   on  geography.18    Colonialism  was  one  monumental

development that brought in its wake radical changes in the form of inter-group relations in Africa in general and Nigeria and Igboland,  in particular. It introduced new dimensions of violence in interactions  and all forms of endless struggles for political,  economic and socio-cultural  interests between groups.  This in tum brought a number of consequences on the relationship  between  neighbouring  groups  and societies.  According  to Afigbo, relations between neighbours became modified.19       Isichei     opined     that     “boundary creation brought a situation in which people were either confused about the actual boundaries  or were  forced to  accept  artificial boundaries.”” Over time,  peace-loving generations appeared quarrelsome and boundary-conscious,  resulting in avoidable inter•

group skirmishes and a times even wars.  Ethnicity and ethnocentrism became implanted in the minds of brothers who,  through colonial political  activities,  began to be seen as neighbours.   However,   despite  these  changes,   relationships   between  Mbano  and  its

Obaro Ikime, “History and the Problems ofNation-Building: The Nigerian Situation,” Bulletin ofthe

Library Association Vol.  9.  No.  3,1973, p.  116

“” Okpe, “Conceptual  and Theoretical  Issues…”p. 16 ” A.E. Afigbo, lgbo and Their Neighbours...p.5

Elizabeth  Isichei, A History ofthe  Igbo  People, London: Macmillan Pres Ltd.,  1976, p.21

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neighbours continued to be largely peaceful.  But the changes brought by colonial rule are not without challenges to inter-group relations  in the area.  These problems,  as discussed in this work,  are considered shortly.

Statement of the Problem

Mbano and its neighbours constitute a group of communities in Igboland located in present  day Imo State, Nigeria. From remote antiquity, the different  groups have co• existed,  interacted and cooperated in various ways in their relationship.  The age of their co-existence   is  difficult   to  establish  because   of the  dearth  of  documentary   and archaeological  evidence that could provide possible and objective clue to the genesis of their contact.   Over time,  certain events affected  relations between the people.  One of these is colonial rule that brought far-reaching changes in the area.  The other factor was the Nigeria-Biafra  War which  affected  the nature  of relationship  between  the people. Unfortunately,  there is no detailed research  on the nature of changes brought by these events in the relationship  and interaction between the people,  during and after colonial era.  The dynamics  of the newly  evolving relations  are yet to be brought  to historical understanding.  There is therefore no literature on the area,  with special regard to inter• group relations.  Because of the absence of any serious research on inter-group relations for the period (1906-2006) in the area,  knowledge of the relations between the people is lacking.  This absence of research  creates a knowledge  gap about relationship  between Mbano people and their neighbours at the time.

There are opinions among the elders and the people that Inyishi and Atta, now in Ikeduru,  as neighbours of Mbano,  were part of Ugiri group of villages before they were transferred to Ikeduru by the British colonial authority.  In fact, Umudim and Atta now in

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Owerri were said to have been part ofUgiri Mbano.  Even Agbaja-Isu  town was also said to  have been  part  of Ugiri  clan.  Intelligence  reports  in the National  Archives,  Enugu contain the view that these towns were  formerly,  either part  of Ugiri  clan or Mbama. Colonial administrative rearrangements  thwarted the hitherto existing political  structure and socio-cultural organization in the area. Hence, Atta and Umudim communities were transferred  to  Ikeduru  Native  Court  which  was  closer  to  the  people  than  Otanzu Otanchara at Okigwe.  For instance,  Bones Ojiah’s compilation of intelligence reports on Ugiri clan provides helpful clues yet to be investigated.  He writes that:

During the British colonial administrative reorganisation   of  Mbasaa,   argument   ensued   on whether the town of Agbaja-Isu  belonged to Ugiri. The Ugiri clan claimed that Agbaja-Isu  was part of Ugiri.  Also,  the  towns  of Umudim   and  Atta  in Owerri Division were visited. Umudim people were divided as to whether to remain as part of Okigwe or be   grouped   under   Owerri   Division.   Atta   was definitely against any change. The main reason expressed by the people was the distance they would cover to attend court at Provincial Headquarters  of Otanzu Otanchara at Okigwe. Umudim looked amenable to transfer,  but that in view of hostility of

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Atta  to  change,  Umudim   chose  to  attend  court  m

Owerri Division.’

By this action,  some Mbano communities were transferred to Owerri Division which was a  different  administrative  unit.  The  implications  of this  colonial  action  on  inter-group relations are yet to be examined.  Ojiah provides a list of the original composition  ofUgiri clan  before  colonial  administrative  re-organization  in  the  following  order  of seniority: Ugiri,  Obollo,  Umuneke,  Ogbor,  Oka,  Umudim,  Atta,  and Ibeme.  Umudim  and Atta are now part of Ikeduru  in Owerri Division. Umudim  used to be a quarter of Oka Ugiri  in Ok.Igwe. 22

Inyishi in Ikeduru is also surrounded by a similar contention. Oka community in Ugiri clan speaks oflnyishi in Ikeduru as their brothers. Inyishi people again claim they migrated from Amuzari in Mbama clan who they claim to be their brothers. For instance, Onwubuariri ofUmuoti Inyishi told the author that their brothers in Amuzari are still part of Mbano but Inyishi is part of Ikeduru.  This problem was created by colonial rule that divided  the  land  arbitrarily,  thereby  separating  brothers,  and making  them administratively spatial neighbours.

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