Let me start by admitting that the topic I was given to discuss on this auspicious occasion of celebrating 100 years anniversary of Omu Aro was: “Revival and rebranding Aro culture through celebrating 100 years of Omu Aro as a symbol of Aro culture and identity”. But I modified it to read: Celebrating 100 years of Omu Aro (1925-2025) as a symbol of Aro Culture, Identity and unity. This resonates with the ongoing Aro renaissance project which is a deliberate policy by Arochukwu kingdom leadership to revive or show intense renewed interest in promoting Aro culture, values, identity and unity. To ensure Aro culture adapts to continuous improvement process, modernity and authenticity that will keep the culture more relevant, attractive and progressive. However, we will discuss briefly as we move on the essence of reviving, rebranding and upgrading a culture for some deeper insights.
Reviving a culture is a deliberate process of identifying core elements of an existing good culture that appears stagnated with an aim to revitalize it by promoting it. Reviving a culture promotes stronger sense of belonging, understanding, social cohesion and bonding among the people; this can also contribute to peace, unity and progress in the community.
Rebranding a culture is more revolutionary and may lead to strategic overhaul of an existing culture. It may involve a complete transformation of an existing culture in response to some significant negative incidents such as wrong perceptions or public negative narratives about the culture which may necessitate a total break from the past to create a new path.
Upgrading a culture is a continuous cultural change process that optimizes core elements of an existing culture to transform shared cultural values, beliefs, and behaviours of a people to be able to achieve desirable outcomes while still maintaining originality and authenticity. It enhances the purpose of reviving a culture more acceptable and adaptable to modernity.
From the beginning of Arochukwu kingdom to date, Omu, a fresh palm frond, has been very significant in the culture and tradition of Arochukwu people and all the Igbo, generally. Arochukwu kingdom is famous for its great and rich culture and traditions that have been thriving nearly eight centuries till now. Arochukwu kingdom was founded around 1245 AD when prehistoric Arochukwu that was rated as old as the Igbo race ultimately collapsed. Cultural significance of Omu palm frond in the Aro culture cannot be over emphasized.
The Cultural significance of Omu palm frond in Arochukwu and most Igboland includes but not limited to the following points: Omu is a symbol of peace, identity, royalty, dignity, authority, and spirituality. It is used to identify sacred places, shrines and deities; and to restrict access to assets in disputes until the said conflicts are resolved. It is a symbol of communication recognized by humans and Nde Iche, the ancestors of the land. Omu is used when knotted specially to send messages and invitations to some people and communities. A specially knotted Omu palm frond issued by Eze Aro of Arochukwu kingdom becomes a divine writ of summon which Eze Aro uses to summon or invite people to his palace to come and respond to complains made against them or for some other reasons. The knotted Omu Eze Aro when it is sent out as a writ of summon must be returned to the Palace of Eze Aro on the appointed date. Nobody rejects any summon from Eze Aro because it carries huge consequences. It is believed only Eze Aro of Arochukwu kingdom has the divine authority to issue a writ of summon backed with a knotted Omu to anybody or community in Igboland.
The making of Omu Aro logo as Aro coat of arm; and the making of Omu Aro Joji as Aro cultural identity dressing attire have rich history.
The story of the Omu Aro Logo as Aro cultural identity insignia or Aro coat of arms cannot be told completely without adequate resect and honour to the iconic Eze Aro of that time Mazi Kanu Oji (1900-1987) and Mazi T K Utchay who designed the proto Omu Aro as a logo in 1925. The same honour and respect should also be accorded to Mazi S W Okereke who commercialized the Omu Logo by using it to produce the popular Omu Aro Joji that serves as the unique symbol of Aro cultural identity and unity in dressing code.
The Omu Aro logo which is now the official insignia of Arochukwu kingdom and Aro coat of arms was originally conceived and designed by T K Utchay (Uche) in 1925 when the first model of his Omu Aro logo was made public. An earlier claim that he was commissioned by a group of young educated Aro patriots including Mbonu Ojike and K O Mbadiwe to design Omu Aro logo (Ivi: 2025 Ikeji Aro program document) was not correct. The error is regretted and is hereby corrected. The truth is Omu Aro logo was originally conceived and designed by T K Utchay. He was probably inspired by genuine love he had for Arochukwu kingdom to contribute something unique and significant that will stand the test of time for centuries and will continue to promote Arochukwu culture, identity and unity for eternity.
T. K. Utchay was one of the brightest and well-educated Aro young men of the 1920s. He was a teacher and a proprietor of many schools. He was from Ujari village, Arochukwu. He became a gem in Arochukwu when he thoughtfully created Omu Aro logo in 1925 using a knotted Omu as a principal symbol and other cultural symbols of peace, warfare, royalty, dignity and authority to design Omu Aro logo that has become Aro cultural identity globally. After critical reviews and some amendments by Okpankpo Eze Aro, the Omu Aro logo as designed by T K Utchay in 1925 received the approval of the Okpankpo Aro in 1934 under the leadership of the Eze Aro His Majesty Mazi Kanu Oji. The Okpankpo Aro, the highest governance advisory council in Arochukwu kingdom, was founded by Mazi Kanu Oji CFR in 1934 to celebrate his 20th year anniversary of being crowned Eze Aro in 1914. He reigned for 73 years and died in 1987. After the approval in 1934, the Omu Aro logo became the official symbol of Arochukwu kingdom coat of arms and Aro identity, dating back to 1925 when it was designed and presented by T K Utchay. Hence the 100 years (1925 – 2025) celebration of the Omu Aro as a symbol of Aro culture, cultural values, identity and unity.
Omu Aro logo as originally designed by T K Utchay in 1925 was titled OMU ARO OKE-IBO. It had a knotted Omu palm frond in an 8-figure shaped pattern placed centrally on the face of a rectangular shield frame. It had two hands of two arms in black suits: one giving and one receiving the knotted fresh Omu palm frond. It had a sword and a gun tucked in behind the rectangular frame, and an eagle atop the frame. All were put together in a unique art form. It was commended by many; but was also criticized in some parts because of T K Utchay’s attempt to anglicize some Igbo words in his work. The word IBO instead of IGBO was criticized and rejected in his Omu Aro logo titled ARO-OKE-IBO. His 1925 Omu Aro logo originally came without any crown as part of it. But that was upgraded later.
The T K Utchay’s 1925 Omu Aro logo was therefore amended before it was approved in 1934 by the Okpankpo Aro council. Most of the amendments were as follows:
Two Crowns were incorporated into the Omu Aro logo; one at each of the outer side of the rectangular shield where the 8-figure shaped knotted Omu symbol was centrally placed.
The OMU ARO-OKE-IBO title was amended to read OMU ARO-CHUKWU. However, the ARO-CHUKWU was mis-spelt as ARO-CHUKU when the first generation of Omu Aro Joji was produced in about 1940 by S W Okereke. The error of anglicising ARO CHUKWU as ARO CHUKU was corrected in the next generation of Omu Aro Joji that followed. The two hands of the two arms in black suits were replaced with two plain palms of two hands: one giving and the other receiving the knotted Omu. OMU – Swift and Powerful atop the first Omu Aro logo was deleted before the logo was approved in 1934, but its original intent was noted.
Despite all the amendments, changes and upgrades made on the first Omu Aro logo, the intent of its cultural values, originality and authenticity continue to thrive in essence and reality. A knotted Omu palm frond remains a symbol of Arochukwu kingdom royal writ of summons as it had been centuries before Omu logo was designed by T K Utchay. The Omu Aro logo became the official cultural identity symbol to indicate the presence of Aro people or community wherever it is seen whether at home in Arochukwu or in Aro diaspora. Omu Aro Joji on its own continues to be a unique symbol of Aro culture in dressing code, and a remarkable cultural identity that enhances Aro unity as a people.
The coded meaning of the items displayed on Omu Aro logo are explained here for more insights. The two crowns symbolize royalty, monarchical authority, dignity, integrity and spirituality. They also symbolize the bipodal community structure of Arochukwu kingdom, namely: Amuze and Ibom Isii. (i) The Amuze traditional community produces Eze Aro of Arochukwu kingdom through Okennachi kindred. The crown of Eze Aro is highly revered. (ii) The Ibom Isii traditional community produces Eze Otusi Aro Oke-Igbo through Umu Onoh of Akuma Nnubi in Ugwuakuma. A knotted Omu palm frond has been a significant symbol of the right of the king, sacredness, divine authority, and peace in Arochukwu kingdom since centuries before T K Utchay packaged a knotted Omu palm frond with some other cultural symbols or items such as a gun, sword, and an eagle to produce the Omu Aro insignia.
The knotted Omu palm frond placed centrally on the rectangular shield symbolizes Aro preference for dialogue in conflict resolutions than to engaging in wars. The two stretched-out hands, one holding the knotted Omu palm frond, willing to give it out; and another hand willing to receive it. This symbolizes the essence of Aro diplomacy and communication in building and extending relationships with people and other communities. It also depicts that it is only the Eze Aro of Arochukwu kingdom that has the divine authority to issue a writ of summon backed by a knotted Omu Aro to anybody to come to his (Eze Aro’s) palace to answer some queries. Nobody ignores any Omu Aro summons Eze Aro issues. Disobedience comes with consequences. The sword and the gun tucked behind the rectangular shield symbolize that Nde Aro are powerful people; but they usually choose diplomacy, dialogue and peaceful approach to managing conflicts or complex issues and relationships. However, Aro are not afraid of war where diplomacy, dialogue and peaceful approach to resolving complex issues and conflicts fail. Aro may go to war as a last resort to protect themselves when provoked to do so. This is where the Omu-Swift and Powerful mantra that appeared on the first-generation of Omu Aro logo as designed by T K Utchay derived relevance.
The Eagle atop the rectangular shield of Omu Aro insignia symbolizes uniqueness, courage, resilience, strength, wisdom, vision, dignity and integrity. Aro people believe they possess valuable attributes of an eagle, a rare bird that flies much higher in the skies than other birds do. As eagles roam the sky flying higher, Aro people go to many high places and excel more than many others do; they even go to where others fear to go and still excel. Eagle as a rare bird is highly valued in Igboland. Most Igbo exhibit common resilient attributes of an eagle. The Ako Bu Ije mantra was later introduced into the Omu Aro cultural insignia without altering the authenticity and the originality of the Omu Aro symbol, especially on the Omu Aro Joji; rather it symbolises the core value of wisdom and diplomacy in the life of every Aro. Nde Aro believe wisdom derives from the knowledge of God (Chi-ukwu) guides them in everything they do and to everywhere they go or in every step they take in the complex journey in life. What people believe in play important roles in their culture, values, and identity; and in how far and good they may go or excel in life. Nde Aro believe they are Umu Chukwu, the children of God. Hence, they are known as Aro-Chukwu (Aro-Chi-Ukwu). And their belief reflects in their culture, values and identity.
Omu Aro Joji (George): Path to Commercialization and a symbol of Entrepreneurial spirit.
Nde Aro are enterprising traders. They buy and sell many things. They are often called Nde Avia. Every Aro person is traceable to a traditional compound from among the one hundred and twenty-nine traditional compounds in Arochukwu. Every traditional compound has an Inyama Avia sacred temple that hosts the spirits of the gods of trade and commerce. No wonder, S W Okereke of Amuvi village, Arochukwu was inspired in 1940 to secure approval of the Okpankpo Aro to use the Omu Aro logo to produce a special Omu Aro Joji exclusively for Aro people. Omu Aro Joji became a unique symbol of Aro cultural identity and unity in dressing code.
The original authentic brand colour of the Omu Aro Joji is Brown. Aro people treasure the brown colour brand of their Omu Aro Joji. Mazi S W Okereke made Omu Aro logo popular and attractive by using it to produce the Omu Aro Joji in commercial quantities which many Umu Aro often dress on and showcase at special occasions. He thus made the Omu Aro Joji available to Aro people to buy and own as unique Aro cultural dressing attire.
When Omu Aro Joji was first introduced into the Nigerian market by S W Okereke, he appointed few Aro traders dealing in Joji textile materials in Aba and Arochukwu as major distributors. One of the pioneer distributors of the Omu Aro Joji in Arochukwu was Mazi Okorafor Ivi who was the father of this writer from Asaga village Arochukwu. Mazi Okorafor Ivi was one of the biggest dealers in Joji textile materials in Arochukwu as of then; he was also a successful produce merchant and pioneer treasurer of Ama-Eze Improvement Union. Because of the success S W Okereke made in commercializing Omu Aro Joji, Arochukwu became the first set of people in Nigeria to have their own cultural identity attire with their kingdom or community coat of arms boldly inscribed on it. The Omu Aro Joji made the Omu Aro insignia a famous symbol of Aro culture, cultural values, identity and unity to the extent that whenever people talk about Omu Aro, everybody thinks about Omu Aro Joji.
Evolution of Generations of Omu Aro Logo since 1925 – 2025.
Four generations of Omu Aro logo have evolved since the first edition was designed by T K Utchay in 1925. It has been a remarkable 100 years’ journey of Omu Aro logo (1925-2025) and 85 years of Omu Aro Joji (1940 –2025). The milestones are worthy of celebrations.
See the different designs of Omu Aro logo as shown below, numbered 1, 2, 3 and 4; they represent the four generations of Omu Aro insignia since inception in 1925. The last three designs had been used to produce Omu Aro Joji at different times since 1940.
(1) The original Omu Aro logo designed by TK Utchay in 1925 was titled OMU ARO OKE-IBO. It had “OMU – Swift and Powerful” mantra atop the eagle on the logo. His Omu Aro logo came without any crown as part of it and was not used to produce any Omu Aro Joji at all in its original design model. It was the first generation of Omu Aro logo.
(2) The second generation of the Omu Aro logo was used to produce the first generation of Omu Aro Joji made in India for S W Okereke in about 1940. It came with the approved Omu Aro logo that amended the 1925 design of the T K Utchay. It was titled OMU ARO-CHUKU.
(3) The next generation of the Omu Aro Joji corrected the anglicised ARO-CHUKU in the first edition. It was titled OMU ARO-CHUKWU. It was the third generation of the Omu Aro logo.
(4) The fourth generation of the Omu Aro logo has AKO BU IJE inscribed on it. This version now appears on many Omu Aro Joji in the market today.
The Impact of Cost and Fashion on the Original Omu Aro Joji.
The original brand colour of the Omu Aro Joji is light brown. It comes in eight yards of fine cotton Joji textile material with twelve Omu Aro logos woven on it made by hand weaving looms. To make Omu Aro Oji more affordable to many Aro people, its quality dropped. Most Omu Aro Joji now comes with only eight Omu Aro logos on it instead of the original twelve logos. It is no longer made by hand weaving looms due to modernization; it is now made machine-weaving equipment. To reduce production cost and make the price cheaper, the quality of the cotton used in producing Omu Aro Joji of these days is a bit lower than that the quality of the ones of the past.
The trending fashion craze of some Umu Aro has abused the original Brown Colour Brand of Omu Aro Joji for which it was famously known. All manner of crazy colours of Omu Aro Joji is now available. Some come in white, green, red or yellow, among others. Some have even gone to produce Omu Aro on Ankara or Wax cotton wrapper materials known as Ukpo. Culturally, “Ukpo” textile wrapper materials play no significant role in the traditional Aro cultural attire; but Joji textile materials do. Some call this crazy trend, Omu Aro brand repositioning, an intention to change the original Omu Aro Joji brand to something crazy, to make it appealing to a few fashion-minded individuals, without regards to its impact on the Aro culture. But is it not a deliberate abuse of the unique Omu Aro Joji identity brand, both in colour and textile material? I urge Eze Aro and Okpankpo Aro to look into this crazy trend and make wise pronouncements that may protect originality and authenticity of the Omu Aro Joji brand, both in colour and in textile material. Interestingly, this writer is aware one of the big dealers of the original Omu Aro Joji has committed to reintroducing the authentic Omu Aro Joji with twelve logos of light brown colour made of fine quality cotton material. The cheaper eight logo brown colour Omu Aro will still be available. Omu Aro Joji is a unique Aro cultural identity dressing attire that must be respected and protected.
The profound renewed interest of Eze Aro His Eminence Dr. Eberechukwu Oji and Umu Aro to revitalise and upgrade progressive Aro culture, values and identity is already attracting national and global commendations and attention. Omu Aro logo which became Arochukwu kingdom insignia and coat of arms has witnessed a splendid journey of a century, 1925 to 2025, so far. The approved Omu Aro logo was applied to produce Omu Aro Joji in 1940. Omu Aro Joji has witnessed 85 years of a glorious journey (1940 – 2025) as a unique Aro cultural Identity dressing attire made exclusively for the Aro people. These achievements are remarkable and form parts of the milestones that Aro people are celebrating today.
Summary and Conclusion. Celebrating 100 years of Omu Aro (1925-2025) as a symbol of Aro Culture, Identity and unity is a celebration of the milestones attained by Omu Aro logo as a symbol of Aro kingdom insignia and coat of arms. It is a celebration and promotion of Aro culture or values, identity and unity. It is a celebration of royalty, dignity, integrity, ingenuity, creativity, and entrepreneurial spirit of the Aro people. It is a call to revitalise and upgrade any Aro culture that is progressive, acceptable and adaptable to modern civilization and of what is right and just. It is not a call to return to the darkness of any archaic evil culture or cultural values and practices that that fail to resonate with fairness and natural justice. It is a celebration of glorious 85 years (1940-2025) of Omu Aro Joji as Aro identity and unity in cultural dressing attire. The Omu Aro logo and the Omu Aro Joji jointly promote Aro culture, identity and unity. Due credit for conception and design of the Omu Aro logo that birthed Aro kingdom coat of arms should always go to Mazi T K Utchay. Similarly, due credit for using the approved Omu Aro logo to produce Omu Aro Joji that has become Aro cultural identity dressing attire which every Aro man or woman is proud of and desires and deserves to buy, own and wear should always go to Mazi S W Okereke. Arochukwu kingdom should not forget the two gentlemen in a hurry.
