“People who are oblivious of their roots do not know who they are and cannot be proud of their heritage. Seeking to know our common roots will help us to know who we are, celebrate the things that unite us, the relationships that hold us together, and not to dwell on the things that tend to divide us”. Mazi Kanu Ivi.

Historically, Arochukwu kingdom is made up of two major kindred groups structured into two governance system within two intermixed segments under the leadership of the king of Aro kingdom, the Eze Aro. The two kindred groups are Amuze and Ibom-Isii people. The two segments are not contiguously separated because both groups intentionally blended and inter-settle with each other at locations commonly known as Amaeze and Ime Aro. Amaeze is coined from Amuze and used to describe the area in Arochukwu where Eze Aro emerges from and where his palace is located at. It is the main abode of Amuze group. While Amuze is a people, Amaeze is an area. Similarly Ime Aro is an area; but Ibom-Isii is a people. Amuze and Ibom-Isii allied together and formed Arochukwu kingdom of today after their successful implementation of a certain historic war known as Aro versus Ibibio war of about a thousand years ago. It is important to note that there was an Arochukwu of old before that historic war that birthed the present Arochukwu. 

The present Arochukwu is indeed a kingdom of Amuze and Ibom-Isii kindred groups intelligently put together by the two people with positive kindred spirit to blend as one people. Ibom-Isii people majorly occupied the southern part of Arochukwu area, known as Ime Aro, with some Amuze people, specifically Amanagwu village that centrally located at their middle. Except Amanagwu, all other Amuze villages are located at the northern part of Arochukwu, with an Ibom-Isii village, specifically Amukwa, strategically located at its borders with Akwa Ibom state for some security and intelligence reasons.

Within these two groups, they established nineteen (19) villages that currently make up Arochukwu town. They established governance system at all levels: from families, compounds, villages to Arochukwu kingdom level. The villages have compounds and families that constitute themselves into some smaller kindred groups within them. They intermarry and inter-socialize with each other. They possess positive mentality for success and greatness, of a people genuinely united in a kingdom, to help each other excel in whatever they desire to pursue or do. They spread all over some places outside Arochukwu; they exert enormous influence everywhere they go. 

Amuze refers to a kindred group of Igbo stock who participated and played important roles in Aro versus Ibibio war which led to the restructuring of the Arochukwu kingdom of today. Ibom Isii refers to the main stock of a powerful kindred group of warriors that facilitated the victory for the Aro over the Ibibio in that war. The two groups came together and formed strong alliance of Amuze and Ibom-Isii, some several centuries ago. The alliance was made possible by seven distinct patrilineal kindred, from within the two groups, collectively known as ‘Nkume Asa Aro: the seven founding memorial stones’ of Arochukwu kingdom. These seven kindred were also somehow related to each other from the both sides: Amuze and Ibom-Isii respectively.

Later, the seven patrilineal kindred units expanded to nine. These are what Aro people traditionally termed Otusi kindred system. The larger Amuze kindred group has five of the nine Otusi patrilineal kindred namely: Okennachi, Ezeagwu, Bianko Nna Ezumah, Umunna-Okwaraagwu and Amaja. Because their forebears were all of Igbo stock, they call themselves “Igbo bu Igbo” (the Igbo that are Igbo in essence).The Ibom Isii group has four of the nine Otusi patrilineal kindred, namely: Akuma Nubi, Amata Obin, Alu and Ivijioku. And because of the prowess of the Ibom Isii people in several battles and Aro diplomacy in their relationships with other Igbo and non-Igbo people, far and near, Ibom-Isii combined with Amuze to give Arochukwu a nickname of ‘Aro Okeigbo’, (Aro: the authority and power base of Igbo land). Notice that all these nine otusi names are names of men, not of women, things or places. It is a testament of their patrilineal heritages. 

It is interesting to also note that the current ‘three kindred governance structure’ in practice in Arochukwu today is an expansion of the original two system structure comprising Ibom-Isii and Amuze before. In the three kindred governance structure, Ibom-Isii maintains its four patrilineal kindred tenaciously intact as one kindred block, unbroken and undivided. But Amuze, another one big kindred stock, with five original patrilineal kindred units, got itself split and regrouped into two special smaller kindred groups, namely: Okennachi and Ezeagwu respectively. The regrouped Okennachi kindred now consists of Okennachi, Bianko and Amaja. The regrouped Ezeagwu kindred now consists of Ezeagwu and Okwara-Agwu and they have recently given the kindred a new name: Ezeagwu na Okwaraagwu. The head of Amuze kindred block remains Eze Okennachi who is also the Eze Aro. The head of Ibom Isii group has always been Eze Ibom village, also known as Eze Ibom-Isii. In all the circumstances, Eze Aro from Okennachi of Amuze kindred group remains the monarch of Arochukwu kingdom.  

Amuze and Ibom-Isii groups subsequently founded their villages based on their respective internal patrilineal kindred roots; they also contributed people individually that make up some Aro villages with complex kindred compositions, such as, majorly, Atani and Oror. Obinkita and very few other villages derived their origin from more than one of the original nine Aro patrilineal kindred. And by expansion and migration some villages evolved. For example: Amasu migrated from Ndi Udegbu in Ibom; Amukwa from Ujari; Amuvi from Umuoti in Asaga; Amanagwu from Obinkikta; Ndi Agor in Obinkita from Utughaugwu; Amankwu and part of Amangwu from Utughaugwu; Amoba and Ugwuavor from Ugbo; Atani from a combination of people from Asaga, Utughaugwu, Obinkita, Ibom and Isimkpu; Oror from a combination of people from Utughaugwu, Agbagwu and Obinkita. Amangwu and Isimkpu are connected to Asaga. Consequently Arochukwu is a complex composition of interwoven relationships of some kndredness of people derived from Amuze and ibom-Isii historic allaince.

Amuze kindred group of villages are thirteen in number out of the nineteen Aro villages as listed below in no special order: Amanagwu, Amangwu, Amaoba, Amankwu, Amuvi, Asaga, Isinkpu, Obinkita, Ugbo, Ugwuavor and Utughaugwu; others are Atani and Oror, but both have some Ibom-Isii people dwelling there. Ibom-Isii kindred group of villages are six in number with their kin also in Oror and Atani as earlier mentioned. The six Ibom-Isii villages are as listed below in no special order: Agbagwu, Amasu, Amukwa, Ibom, Ugwuakuma and Ujari. The six village composition of Ibom-Isii is what gave the Aro Akpa warrior group the historic name of Ibom-Isii. 

It is interesting to also know that there are two kindred systems Ndi Aro practice from time immemorial. These are “Ikwu and Otusi” systems. Ikwu kindred system refers to matrilineal kindred that traces people to their foremothers’ ancestral descendants or relatives. Otusi kindred system refers to patrilineal kindred (agnatic) that traces people to their forefathers’ relatives or descendants. 

There are seven main matrilineal kindred units in Arochukwu. But these seven matrilineal kindred spread over and connect with each of the nine patrilineal kindred unit lineages. The two kindred systems, “Ikwu and Otusi”, have jointly through marriages, concubine relationships, migrations and integrations created a cognatic intermixed kindredness of people, united and related as one people of Aro Okeigbo. They also created a synergy that made Ndi Aro much more interrelated, connected and closely inter-linked with each other. However the two systems still help to trace people to their specific “umunne and umunna” ancestral relatives respectively. 

All these antecedents make it possible for any Aro to easily locate his or her relatives in almost every village and kindred in Arochukwu today. People have their relatives: grannies, aunties, uncles, nieces, nephews, brothers and sisters that belong to other villages and kindred different from the ones they assume. All these make umu Aro see themselves as one people from intermixed kindred; they become mindful of who they are and their relationships with each other. They try to be careful in how they treat and address each other. They shouldn’t talk to people anyhow or plot any harm against others because they may be hurting their own close relatives without knowing it. They are practically connected with each other, irrespective of their current patrilineal or matrilineal kindred lineage. 

As most of the Aro people have their relations or relatives in almost all the kindred and villages in Arochukwu, they don’t throw stone at people in any gatherings or at market places; the stone may hit their relatives there. As human beings, they may, at times, disagree and misunderstand themselves on some issues; but such don’t make them quarrel deeply as to badly hurt or hate each other. “Ndi Aro ma akpa isiokwu, wo anagi eseokwu”. Ndi Aro may disagree and argue hotly over some issues but they don’t quarrel so deeply as to hate each other to a point of extreme bitterness. They prefer to dialogue over disagreements with a view to resolving them wisely and amicably. It is not good for anyone to look down on others with scorn, whether in terms of anyone feeling inferior or superior to the other or for any other reason at all. Ndi Aro should see themselves as one and same people derived from one source: the historic alliance of Amuze and Ibom-Isii people of Arochukwu kingdom. 

At a death of a prominent Aro man, his Ikwu kindred group from almost all the villages and patrilineal kindred gather. They are usually informed and involved. They have some traditional roles to play; they are often given a native ram and an Igbo cow with other things to perform some burial rites. 

And at every annual Ikeji Aro festivities, all the Otusi clans, patrilineal kindred groups, gather to play some traditional roles that help re-emphasize some Aro kingdom history. Before and during the Ikeji festivities, Amuze and Ibom-Isii kindred groups manifest prominently on the Ikeji Aro annual calendar, usually approved and signed by Eze Aro, because of some traditional roles, each of the groups plays. Such roles include but not limited to the following examples: Ibom-Isii have their ‘Nkwo Ekpe day’ with Eze Ibom-Isii presiding at Ibom village square in Ime Aro. Other Aro people are usually invited. Amuze group also have the ‘Eke Ekpe Aro’ to organize for all Aro kingdom at Amaikpe Aro in Amaeze area. At every Eke Ekpe Aro, Eze Aro presides over the function with all Arochukwu kindred and village heads, including other Aro leaders supporting. Nzuko Aro worldwide, these days, organizes Eke Ekpe Aro ceremonies for the people of Aro kingdom. Other examples include: “Awupu nmayi na Ibom-Isii, Awupu na Amuze: certain Ikeji Aro traditional libations are first poured out by Ibom-Issi kindred at their area and then after by all Amuze kindred at their own different area. “Achipu ovo na Ibom Isii, Achipu na Amuze”: the close of Ikeji festivities is first marked by Ibom-Isii kindred and then finally by Ndi Amuze for all Aro on different specific days, respectively. All these usual events tend to remind us of our common kindredness as a people from the Amuze and Ibom-Isii kindred alliance that bond us together. 

The Amuze and Ibom-issi kindred often come to the rescue of Aro in times of necessity with regards to certain traditional matters as was the case at the 2021 Eke Ekpe Aro day. There was an ugly incident there that led to one of the three kindred heads ‘to abdicate his responsibility’ of joining Eze Aro’s representative, (the Arianzu Aro) with Eze Ibom-Isii at the event podium to offer the usual annual traditional prayers reserved for Aro kingdom royalties at such events. To rescue Aro from potential open embarrassment, Eze Ibom Isii boldly joined Arianzu Aro to do the needful without necessarily been bothered by the ‘unfortunate withdrawal and walkout action’ of Ezeagwu kindred head. It is important for Aro to investigate the root cause of that incident and properly resolve it wisely to avoid a repeat in future.

The unexpected action was a big shame especially as the ugly incident was captured in live videos in the presence of a huge crowd of Aro and some important guests. Now when a pregnant woman delivers a baby in an open market, what can anyone do to cover her nakedness that is already in the mental eyes of some people? That unfortunate act was like a “kindredism” plot played out to embarrass Aro. It appeared the action had denied his kindred their certain rights and privileges there. But thank God, the two top Aro traditional leadership of Amuze and Ibom Isii came up to the rescue, as they promptly managed the situation wisely. The ceremonies still went on successfully and peacefully as if nothing seriously had happened. That Eke Ekpe turned out to be one of the best organized one in the recent times. Thanks to some Aro traditional leaders and the Nzuko Aro Executive led by Mazi George Ezuma and some prominent Aro that were there.  

Naturally, Aro people are proud of being Aro citizens first before being anything else. They will always want to be addressed as umuaro more than as umu of any village or kindred. But they still love to be identified by their respective family names whenever necessary; and not by their villages or kindred as such, as the case may be. They are indeed more proud of being from Arochukwu than being from any kindred group. They are very interested in anything Arochukwu, including its leadership under the paramountcy of Eze Aro, its culture, peace, progress and unity in diversity. Indeed they want to be properly informed of what is going on in Arochukwu and be involved where necessary, at certain levels. Ndi Aro thus put Arochukwu interests first before any local peripheral interest. They don’t toy with things that may hurt Aro as a people or as a kingdom. And whenever any interests of their villages or kindred clash with any major interests of Aro kingdom, the Arochukwu global interest will always prevail.

As Arochukwu began to progress in developments, community union administration evolved. Arochukwu embraced it at all levels of governance in addition to their traditional leadership structures. Every family, compound, village, kindred of men, women and youths now has organized union leaderships. At Arochukwu kingdom level, a vibrant union known as Nzuko Aro worldwide exists. The unions have brought in some massive developments. Nzuko Aro has done well protecting, projecting and promoting Arochukwu culture, relevant customs, traditions and other Aro values and interests. It has been wonderful in attracting and creating development projects in Aro kingdom. Community welfare and development unions have become prominent and important in providing leaderships and developments in Arochukwu at different levels. 

Before not too long ago, Aro had operated a two governance structure at the top level: the governance of Amuze and Ibom-Isii with Eze Aro of Amuze as the monarch of the kingdom. Aro later agreed and expanded the structure to a “three kindred system of governance” comprising Okennachi, Ibom Isii and Ezeagwu. The new structure has now survived some decades to date despite some challenges at times. Aro should therefore see it as having come to stay. We should encourage it to thrive and practice it with wisdom to cement our unity in diversity, and show respect for all. Our kindred leaders and others should always be mindful of their words and behaviors when dealing with people. They should be true leaders, both in words and actions, whether in private or public. They should understand that civilization has change a lot of things. Nothing is static. Culture is dynamic. Our leaders and people should work together with understanding, genuine mindset of love, as one people for the peace and progress of Arochukwu. They should not mismanage the system or the structure, nor provoke other confederating units to suspicion. History is often made by what people say and do.

“Kindredism” should be subdued by all means to avoid hurting the highly cherished dignity and unity of our Arochukwu kingdom. “Kindredism” is an act of exhibiting ‘negative kindred mentality’ towards others that may hurt the feelings of people from kindred different from yours. The false claim of “Ndi Nwe Aro” (‘those that own Aro’) often been made by some not well informed Aro is an act of kindredism. It is divisive. Every Aro owns Aro. Every Aro and their leaders should avoid anything or act that may suggest overbearing negative kindred mentality that could create distrust in the minds of some people. 

Our people and leaders should promote good spirit of kindredness (not kindredism) and show respect for the sanctity of our oneness and unity. We should preach peace and practice it; encourage progress and development in Aro kingdom and Aro people, both at home and in diaspora. Kindredness is a spirit of showing quality and character of being related: a good spirit of kinship. Let’s work to achieve harmony of interests on the things that tend to promote us a people and avoid those things that tend to ridicule us, and or divide us. And so, no matter where we individually come from, whether is Amuze or Ibom Isii; and no matter the patrilineal or matrilineal kindred, village or family we may belong to, the truth is that we are all one. We are all of one kinship of a well-blended and intermixed kindred of Arochukwu kingdom people, Umu Chukwu.