Awka-Etiti, historically known as Awka-Diedo (); later mentioned as Awka-Nkakwu (Okankaku) by colonial authors, is an affluent town comprising seven villages in Idemili South local government area of Anambra state, Nigeria. The seven villages of Awka-Etiti in order of age established are: Nkolofia, Umunocha, Ejighinandu, Iruowelle, Umudunu, Nnaba and Ogunzele.
The indigenous population of Awka-Etiti belong to the Igbo ethnic group and the town is situated within the Igbo cultural area 24 km from the river Niger, north-east of Onitsha,Dallah E.R. and Nzewi E.C:(1996) p.2 16 km from Nri and 2 km from Igbo-Ukwu. Awka-Etiti shares boundaries with village-group/towns Ichida, Azigbo, Nnokwa, Nnewi, Nnobi and Amichi. The main language spoken in Awka-Etiti is the Idemili variant of the Igbo language.
In 2005, the population of Awka-Etiti was estimated at 35,000 citizens.Akajiobi, G. O. (2005), p.xxii There is also a large Awka-Etiti diaspora that contributes to the town's economy.
History Pre-colonial history The history of Awka-Etiti before 1900 is not recorded in writing but rather rooted in oral tradition and mythology. Based on the discovery and archaeological excavation of sites dated to the first millennium AD in Igbo-Ukwu just 2 km from Awka-Etiti,Shaw Thurstan: Unearthing Igbo-Ukwu, Archaeological discoveries in Eastern Nigeria, Oxford University Press, Ibadan (1977) it is certain that the area has been populated by the Igbo earlier than the ninth century. There existed a flourishing metallurgical industry (see Archaeology of Igbo-Ukwu) as well as an ancient and extensive trade, social and cultural contact between the area and ancient Egypt as revealed by the vast amounts of glass and cornelian beads excavated at the sites, some of which were manufactured in Old Cairo at the workshops of Fustat.Sutton J.E.G:Igbo-Ukwu and the Nile, African Archaeological Review Vol 18, No. 1, (2001) p. 51
In local oral history, there are several versions of the origins of Awka- Etiti,Akajiobi, G.O.: (2005) p. xx–xxi which link the town to a common genealogy with other ancient towns in the area. Uke, Ojoto, Nnobi and Nnewi are mentioned as sharing common ancestry with Awka-Etiti.
The founding of Awka-Etiti is ascribed in all versions of oral history to Diedo. In some versions he was the son of Ezenne. Ezenne seems to have been a brother to Uke and Ojoto. Ezenne had two sons and a daughter. The sons were Okwuike and Diedo, while the daughter was Edo. The daughter Edo was married to Ezemewi who legend ascribes the founding of Nnewi to. Okwuike is reputed to be the father of Nnobi. Diedo had an only son called Okagbado.
At the death of Ezenne, a disagreement over the sharing of the late father's assets arose between Okwuike and Diedo, which led to Diedo and his son Okagbado leaving their ancestral home along the Obiaja river to settle at a spot called Ogwugwu Diedo in present-day Iruowelle village Awka-Etiti. Okagbado married three wives, who gave him nine sons. The first wife gave birth to Ezioka and Umoh. The second wife had Nkolofia, Ejighnandu, Iruowelle and Ogunzele, while the third wife had Ocha, Dunuezue and Nnaba. These made up the original nine villages of Awka-Etiti. Umoh and Ezioka engaged themselves in a bloody fratricidal war, for reasons which are unclear. Both parties made use of mercenary head hunters from Ohafia and Abam. The brutality of the conflict led to the near extinction of both villages. The remnants of Ezioka were later absorbed by Nkolofia village, while the survivors of Umoh were absorbed by Ejighinandu village, leaving Awka-Etiti with seven villages to the present day.
In the period between ca. 1760 and 1900, the development of Awka-Diedo was marked by an unending series of fierce wars with surrounding towns as a result of expansionist tendencies. Especially Nnewi engaged Awka-Diedo in a series of vicious battles spanning many centuries over boundary issues. Nnokwa, Amichi, Azigbo and Ichida were also at war with Awka-Diedo at various times during this period. The tenacity and bravery displayed by Awka-Etiti warriors on the battlefield as well as their repertoire of cunning tactics such as tunnelling behind the enemy lines and booby traps, installed respect in their enemies and earned them the nickname Awka-Nkakwu (nkakwu is Igbo language for skunk). This nickname earned by Awka-Etiti warriors in battle was later used to refer to the whole town by its neighbours. As E. R. Dallah and E. C. Nzewi explain:
It is reputed that though Nnewi spent huge amounts to secure the services of Abam and Ohafia mercenary head hunter troops to ensure the annihilation of Awka-Nkakwu, they were unable to achieve a decisive victory. This was possible also thanks to a powerful military alliance which existed between Awka-Etiti and Oraukwu warriors, who used to come to each other's aid in times of war.Dallah, E. R. and Nzewi, E. C.: (1996) p.9
Colonial era
This state of affairs continued until the arrival of the British punitive expeditions between 1883 and 1906. By this time Awka-Etiti had been identified by the colonialists as being a hindrance to the further advance of British influence to the hinterland. Awka-Etiti was deemed resistant to British policy and refused to comply with the demand to surrender their firearms. That Awka-Etiti was considered hostile by the establishment is evidenced by the fact that while the first Church Mission Society (C.M.S.) church (and school) was built in Nnewi in 1892,Website "NigerianWiki" retrieved March 2013 it was not until 1904 that the first white person in form of the C.M.S. missionary Mrs. Mary Bennett was peacefully received on Awka-Etiti soil.Dallah, E.R. and Nzewi, E.C.: (1996) p.10 Indeed, it was not until 5 February 1905 that the first official representative of His Majesty's government in the person of then Lt. Col. (later Lieutenant Governor of southern Nigeria) H. C. MoorhouseLondon Gazette No 27889, p. 1337-1338, 23 February 1906; http://www.london-gazette.co.uk/issues/27889/pages/1337 was received peacefully by Warrant Chief Ezenwosu in Awka-Etiti. In this area therefore, it took the British 12 years to extend their influence over a distance of not more than 2 km. Thus Awka-Etiti had been felt as a thorn in the flesh by the colonial administration.
Prior to this, in 1900 Awka-Etiti had met their match in the British expeditionary force. In this year a peace meeting was arranged by the British between Awka-Etiti and Nnewi, to settle border disputes. The interpreter at this crucial meeting, Mr. Nwokedi, was a Nnewi indigene. This led to a situation where Awka-Etiti came to believe that a peace agreement had been reached, while the British mediators present at the meeting were told that Awka-Etiti had categorically declined a peaceful settlement.Dallah, E. R. and Nzewi, E. C. (1996) p.7 The unsuspecting Awka-Etiti representatives went back home to spread the good news that the white man had brought peace between Awka-Etiti and Nnewi. Consequently, the Awka-Etiti warriors were stood down and demobilised. Great was the consternation therefore when the British Southern Nigeria Regiment, led by Nnewi scouts, launched a massive pre-dawn surprise attack on Awka-Etiti. A hastily organised counterattack by Awka-Etiti warriors against the superiorly armed and dug in British troops ended in fiasco. Leading the counterattack against the British positions was the Ochiagha (commander of war). This man, an experienced general and veteran of many wars was reputed by friends and enemies alike to be completely bullet and arrow proof, a reputation which he had used to good effect on many previous occasions. His being bullet proof was attributed to a powerful magic (juju) which he had acquired from his mothers family, who were strong native doctors in Ichida. It was therefore a most unforgettable experience when the British forces opened fire on the Awka-Etiti warriors at long range with maxim guns and heavy artillery. A bullet smashed the Ochiagha's arm at the elbow with blood gushing, which forced him to drop his weapon. On seeing this, the Awka-Etiti men were demoralised and lost hope of victory. The troops routed, the Ochiagha and his bravest warriors losing their lives to the British in a last suicidal charge at the enemy positions. The surviving ringleaders and prominent warriors fled into exile to their relations in Igbo-Ukwu and as far away as Neni. The rest of Awka-Etiti was compelled to give up their firearms to the British at the Eke market square where they were destroyed. This incident ended the era of inter-communal wars between Awka-Etiti and her neighbours.
Christian era
In 1904 the first missionary workers, led by Mrs. Mary Bennett made their appearance in Awka-Etiti. The first C.M.S. mission church was built in Iruowelle village. In 1913 the Roman Catholic mission was also introduced to the Town, which built a church and a school. These two churches rapidly led to a conversion of the majority of Awka-Etiti citizens to Christianity. In 1944 the Awka-Etiti Improvement Union (AIU) was formed, which was the governing body of Awka-Etiti, taking over the mantle of leadership from the traditional Council of Elders meeting (Okwu Azu-Oji). The name of the town was officially changed to Awka-Etiti by the AIU in 1946. In 1957 the Awka-Etiti Improvement Union decided to elect the first obi (king) of Awka-Etiti. This desire to have a king was based on the creation of the Eastern house of chiefs by the then colonial Eastern Regional Government in 1956 and the intention of Awka-Etiti to secure a seat on this legislative body. Awka-Etiti from antiquity did not traditionally have a king, although two warrant chiefs had been appointed by the British after 1900. The first was Chief Ezenwosu on whose death Chief Oyiatuigbo was appointed warrant chief by the British in 1915 until his death in 1954. The elections for the Igwe's stool were held on 29 July 1957 with HRH IGWE Dr. Silas O. C. Ezenwa emerging as the first Obi of Awka-Etiti. The second obi was HRH Chief Joachin Ojukwu (Akum 1 of Awka-Etiti).The Nation Online 8 August 2008 The present obi is HRH Igwe Micheal Chidozie Ezeudenma (Okagbado).
Culture
The culture of Awka-Etiti is oriented on Omenala and is typical of the Igbo culture, being steeped in Igbo art and Igbo music. While several cultural activities and festivals of old, having been associated with ancient pagan gods and rites, have ceased to be performed since the advent of Christianity (such as the Ilo Muo and Igba Ota ceremonies), there are several traditional institutions that have persisted to the present day.
Festivals
Some ancient traditional festivals have been Christianised and merged with existing Christian rituals. The Afia Nkwu and (eight days later) the Kamanu festivals in late December and early January for example, which marked the end of the old Igbo calendar have been largely superseded by the Christmas and New Year celebrations of the present day. Some ancient traditional festivals celebrated in the town have been adapted to fit present needs and context such as the Iwa Ji (New Yam festival) in August. Afia Olu and Ofala are other traditional holidays still actively observed in Awka-Etiti.
Odunke festival