Before 2018, there was nothing like autonomous communities in Arochukwu kingdom.  The people of Arochukwu Kingdom have been living together peacefully and happily. A kingdom is usually governed by a king or a queen. Autonomous Communities are recent in nature and are politically being created for some communities that want to separate themselves from bigger ancient communities to become self-governing or independent on their own. Arochukwu kingdom was founded by peoples of diverse ethnic backgrounds several centuries ago and they covenanted to coexist as one people. It is one of the most respected ancient kingdoms both in Igboland and Nigeria. It has two traditional communities (not autonomous communities) known as Amuze and Ibom Isii. It has nineteen villages with one hundred and twenty four traditional compounds spread across the villages. Besides it has nine Otusi kindred clans that were later rearranged into three traditional governance kindred (not autonomous communities), namely: Okennachi, Ibom Isii and Ezeagwu. All Aro committed allegiance to one Arochukwu kingdom under a kingship of Eze Aro. 

But in 2018, Eze Ibom Isii (Mazi Kanu Nwa Kanu) and Eze Ezeagwu (Mazi Okorafor Uroh) got Dr Okezie Ekpeazu to create two autonomous communities in Arochukwu; namely, Ibom Isii autonomous community and Ezeagwu autonomous community. And these were carved out from the ancient Arochukwu kingdom. The promoters of the two autonomous communities claimed that their reason for doing they did was to get Abia state government to officially recognize them as traditional rulers of their own separate autonomous communities, And to ensure that they would continue to draw regular monthly emoluments from the state government as traditional rulers. They did not state any benefits the autonomous communities will bring to the people of their kindred and or to Arochukwu kingdom in general. They ensured that their “Ibom Isii and Ezeagwu autonomous communities” were published in Abia state Local Governments and Autonomous Communities Law of 2018, as amended, along with other autonomous communities created in the state about the same time. 

Painfully they did what they did without consulting with Eze Aro who is the traditional head of Arochukwu kingdom. They did not inform other kindred clans that constituted Arochukwu kingdom. Eze Aro and many other important Aro stakeholders were all taken unawares; they did not know that the structure and composition of some villages were altered by the two kindred rulers when they were secretly compiling names of the villages they included in their new autonomous communities. They provocatively included some villages, such as, Oror in Ibom Isii autonomous community, and Atani in Ezeagawu autonomous community without letting the people know. They became emboldened after securing their separate autonomous communities. Some people said they began to see themselves as equal to Eze Aro. They had claimed, albeit wrongly, that Arochukwu kingdom has three kings. But they forget that no kingdom has more than one king. Arochukwu as an ancient kingdom has Eze Aro as its only king. All other Aro traditional leaders are chiefs and high chiefs of their royal highnesses. 

Interestingly Eze Ezeagwu became a cabinet member of Abia state council of Ndi Eze. Eze Ibom Isii became deputy Chairman of traditional rulers Council in Arochukwu Local Government Area. But the position of Eze Aro that used to be rated as high as one of the first twelve first class traditional rulers in Nigeria was relegated to the background both at the local government and state levels. People began to see the hidden plot in the dividing of Arochukwu kingdom into autonomous communities. One of their kindred educated elites had many times openly declared he never believed in Arochukwu as a kingdom. And so some began to allege that the aim of those promoting autonomous communities in Arochukwu was a big plot to put Arochukwu kingdom asunder and to demean the highly revered throne of Eze Aro.

From that 2018 till the time of writing this piece, Arochukwu has never seen peace and has gone through all manner of confusions, challenges, crises and intrigues. People are being incited to create problems in many parts of Arochukwu. Serious crises erupted in women’s wing of Nzuko Aro which are currently tearing Arochukwu women apart. The men’s wing of Nzuko Aro narrowly survived similar crises about two years before. Many villages are currently facing one crisis or the other. There were several cases of public misuse of the traditional instrument of Ekpe Aro society. There was an unfair ostracizing of a nearby Aro diaspora community, Mbiabong, with some Ndi Akwaeke compound people of Obinkita village as victims. Arochukwu kingdom for the first time found itself with two different Ikeji Aro calendars issued from two different sources from within Eze Aro palace in 2023. 

There were thus serious crises in the palace of Eze Aro. Some of the crises there appeared to have been caused by the princes themselves because they were unable to put their house in order and agree on who among them that would be their single best choice of a new Eze Aro, after about three years of the death and burial rites of the last Eze Aro, Mazi Vincent Ogbonnaya Okoro CFR. Many however believed that most of the crises in the palace were instigated by the two kindred heads operating from their separate autonomous communities. People had accused them of inciting divisions among the princes of Ndi Oke royal families in order to weaken them and influence the choice of a new Eze Aro who they could easily control and direct to do their bits. They were also accused of interfering in the affairs and traditional responsibilities of Ndi Okennachi kindred in their selecting and presenting of a new Eze Aro designate in 2023. Many believed that their aim of all these intrigues was to demean the throne of Eze Aro and possibly make themselves more important and powerful than Eze Aro, going forward. Fortunately some of their responsible kindred people did not support most of their actions. But unfortunately lack of a duly crowned Eze Aro on the throne did not help matters. 

The body of National Patrons of Nzuko Aro came out openly and condemned some of their intrigues and issues that had threatened peace and stability in Arochukwu. The patrons did their best to ensure peace was restored. Some peace-loving Umu Aro had at few occasions met at the home of this author to successfully resolve some of the problems peacefully. But very sadly, soon after truce was secured on each occasion, more intrigues, power tussle and conflicts would rise again. We hope things won’t get worse.

Journey to creation of autonomous communities in Arochukwu kingdom did not start in 2018. It started after the last tussle for the Eze Aro throne which lasted in Ohafia high court for about seven years.  After the official burial rites of the last Eze Aro, Mazi Kanu Oji CFR, in 1987, the royal family of Ndi Oke met a year later in 1988 at Oror village to select a new Eze Aro that would replace the late Eze Aro. Okennachi kindred helped set the selection process in motion. Two princes of Ndi Oke presented themselves or were presented as candidates for the selection exercise. One was Mazi Kanu Idei of Kanu Okoro Oke family and the other was Mazi Vincent Ogbonnaya Okoro of Asi Oke family. The family of the then immediate late Eze Aro, Mazi Kanu Oji of Oji Okoro Oke family did not present any contestant. Nine member selection panel was set up. The two contestants were part of the entire process; after due screening of the two contestants, seven members expressed their preference for Mazi Vincent Ogbonnaya Okoro. Only two members supported Mazi Kanu Idei; and the two were the contestant himself and his younger brother, Mazi Oji Idei. Consequently Mazi Vincent Ogbonnaya Okoro was duly selected as the new Eze Aro elect.

In line with the tradition, he was first presented to Ndi Oke family and compound at Oror as the new Eze Aro elect. He was soon after presented to Utughaugwu people at their Oji Ogo arena where libations were poured to confirm acceptance. He was also presented to Bianko and Amaja people jointly as the new Eze Aro elect. The then Eze Bianko, Mazi Adimoha Kanu of Asaga village, poured libations to confirm acceptance. At that very point, Mazi Ogbonnaya Okoro was declared the new Eze Aro designate in line with the tradition. His presentation to the Bianko and Amaja completed the final selection and presentation processes to the entire Okennachi kindred. The Eze Aro designate was also presented by Okennachi kindred leadership to Ibom Isii and Ezeagwu kindred clans for their prayers and the ceremonial coronation by Eze Ibom Isii. However the coronation aspect was deferred because Nzuko Aro leadership led by Mazi Emmanuel Okorafor (Avonta) urged that it be deferred till Aro day of 26th December of the same year. The idea was to enable Umu Aro who would return home during the Christmas season of 1988 to witness the coronation ceremonies too. The suggestion was accepted; and the ceremonial coronation of the Eze Aro designate, Mazi Ogbonnaya Okoro, was so deferred. 

But surprisingly, Mazi Kanu Idie who failed as a contestant in the selection process he fully participated was instigated by some outsiders led by Mazi S G Ikoku to institute a court case against the Eze Aro designate and some others. He used the court case to thwart every plan made towards the coronation ceremony. He asked the court to stop Mazi Ogbonnaya Okoro from parading himself as Eze Aro designate. Mazi Kanu Idei claimed he was ‘the proper person to become Eze Aro. But on 31st May 1995 in the 7th year of the Eze Aro tussle in the court, the case was struck out, following the sudden death of the plaintiff, Mazi Kanu Idei. And on that same day, Mazi Ogbonnaya Okoro, the Eze Aro designate, was publicly crowned by Eze Ibom Isii, Mazi Okorafor Imouh, at Amaikpe square. 

The consequences of the long tussle over the throne of Eze Aro were huge and painful. Some people died in the process, though not by any attacks or violence. People quarreled and were divided along various shades of opinions, including along kindred lines. But they never harmed each other. Nzuko Aro leadership and most Aro stakeholders supported Mazi Ogbonnaya Okoro because they believed he was the rightful “Eze Aro designate” duly selected and presented by Okennachi kindred through a selection processes that Mazi Kanu Idei fully participated. 

The seven years the Eze Aro tussle lasted in the court created some distrust. And after few years of Mazi Ogbonnaya Okoro ascending the throne of Eze Aro, some kindred minded Umu Aro started demanding creation of autonomous communities in Arochukwu. Nzuko Aro leadership and stakeholders opposed such demands because they saw it as unnecessary and unprofitable to the people of Arochukwu kingdom. But when Eze Ibom Isii (Mazi Kanu Nwa Kanu) and Eze Ezeagwu (Mazi Okorafor Uroh) were putting too much pressures, threatening the peace, stability and unity of Arochukwu, Nzuko Aro leadership had to plead with Dr Oji Uzoh Kalu, the then governor of Abia state, to grant the two kindred heads a special state government recognition as traditional rulers; but without creating any autonomous communities in Arochukwu. The governor agreed and granted Eze Ibom Isii and Eze Ezeagawu special traditional rulers rank to serve “under the higher authority of His Majesty, Eze Aro”.  And they were given staff of office as traditional rulers; and their names included in the state traditional rulers payroll for their monthly emoluments which were their personal concerns. 

Aro leaders who played major roles in achieving such unique results with the state government were: Mazi Emma Kanu Ivi, Mazi Sam Ohuabunwa, Mazi Ukwu Udonsi, Mazi (Col) Anthony Eze Rtd, Prof Oji Umozurike, Dr Nkem Okoro (Chairman, Arochukwu LGA), among others. Some Umu Aro present at the meeting with the Governor included J C Imouh who promised some monthly stipends to Eze Aro, with his two kindred heads. Finally, Eze Aro, Eze Ibom Isii, Eze Ezeagwu, and the Governor, Orji Uzoh Kalu signed the terms of understanding reached at that meeting on 31st December 2001. But despite the above efforts and the success achieved by Umu Aro, an unexpected happened in 2018. The same two kindred heads secretly went ahead and still divided Arochukwu kingdom into some autonomous communities under Dr Okezie Ikpeazu as the Governor of Abia state.  

Nothing is forever static. Change is always inevitable. Things change with time. Cultures and traditions often change. Kingdoms can also change; they may even split if the component parts so desire to split. And now that Arochukwu has been split into separate autonomous communities, what would the people of Arochukwu kingdom do next? Especially as their Ndi Iche Aro, the ancestors of the land, appear to have kept silent when some people secretly divided Arochukwu into autonomous communities without agreeing with Umu Aro and Eze Aro who is the head of Arochukwu kingdom. Okennachi kindred and the princes of Ndi Oke royal family appeared to have succumbed to some manipulations from some outsiders whose aim was to destabilize them and weaken them. The princes failed to put their house in order. Some of them resorted to quarreling with each other and washing of their dirty wears in public places. It appeared some of them later woke up from their slumber, albeit a bit late. But not too late as they all can still rise, reconcile and make some good amends.

What does it really mean to create autonomous communities within Arochukwu kingdom? It means any kingdom that divides itself may no longer stand strongly together as one. And when the center could no longer hold together, things would fall apart. The kindred clans and the villages that constituted Arochukwu kingdom may resort to “your tents, all may go”. It means the ancient Arochukwu kingdom has been put asunder by those who divided Arochukwu into separate autonomous communities. It means confusions will arise in villages with mixed kindred compositions. Atani Okennachi has already gone to court on this matter because Atani is a pan-Aro village. Okennachi has twelve out of the twenty four traditional compounds in Atani village; Ezeagwu has nine and Ibom Isii has three. Oror village is also at risk. It means Eze Aro who is from Okennachi kindred would definitely be embarrassed that his own Oror village, where his palace is and which is the administrative headquarters of Arochukwu kingdom had been smuggled into Ibom Isii autonomous community where Eze Ibom Isii would govern. This was done when Eze Ibom Isii was compiling villages that would constitute his new Ibom Isii autonomous community. This was an invitation to potential conflicts.

It means the covenants the Aro progenitors entered into several centuries ago have been broken. And so the oneness of spirit, the strength and beauty embedded in the famous principle of Aro unity in diversity would vanish. Community crises as once witnessed in Abiriba autonomous communities in some past years before they wisely decided to revert to one ancient Abiriba kingdom, may rise in Arochukwu. It means each of the autonomous communities would definitely possess the right to act independently of others. Each would have the right to self-governing, without entertaining any interference on any of its affairs from any kindred or autonomous community outside its borders. It means that whatever remains as part of the ancient Arochukwu kingdom, after Ibom Isii and Ezeagwu Autonomous Communities are out, will now retain the name of the surviving Arochukwu kingdom. But interestingly no kindred clan in Arochukwu is distinctly contiguous to constitute a defined separate autonomous community. Arochukwu kindred clans and their people are so intermingled with each other in such a way that no kindred clan can find it easy to carve itself out into a defined contiguous autonomous community.  

Some frequently asked questions in this matter may include the following: Is dividing Arochukwu kingdom into autonomous communities what Arochukwu people really want? Is Arochukwu better when split into various autonomous communities than when standing strongly together as one people while working to improve their historic Arochukwu kingdom image? What benefits will Arochukwu as a people derive in dividing Arochukwu into various autonomous communities? Will the number of the autonomous communities so far created from Arochukwu end at the two; or will other kindred clans and villages rise one day from within the bigger kindred clans to seek their own autonomous communities until every Otusi kindred and or village has its own full autonomy? Does it mean that all the efforts made by some Umu Aro as stakeholders over the past years have come to nothing?

Without trying to provide answers to the above questions, certain things are certain. There are no real benefits to Arochukwu people in dividing Arochukwu kingdom into separate autonomous communities. And a kingdom that divides itself can never stand strongly together as a kingdom anymore. Many Aro people still believe in the mantra: “United we stand; Divided, we fall”. There are also fears that things may never be the same again if the situation is not properly and timely managed. 

We therefore urge all peace loving Umu Aro to rise and seek peaceful solutions to the problems to avert any danger that the unnecessary autonomous communities may introduce in Arochukwu kingdom. Arochukwu is one of the most peaceful and friendly urban communities in Igboland and Nigeria that people cherish. Aro can still get Abia state government that created the two autonomous communities in Arochukwu to reverse them and enable Aro to revert to one unique Arochukwu kingdom. Abia state government could still grant Aro kindred heads special recognitions as traditional rulers for them to serve under the higher authority of Eze Aro; but without creating autonomous communities in Arochukwu. That will help Arochukwu retain its uniqueness. The state government can document such special arrangements into an appropriate state law. The status of Eze Aro may still be lifted to a national prominence and upgraded to one of the few first class traditional rulers in Nigeria. The office still comes with national honor of CFR, Commander of the Federal Republic. Arochukwu had enjoyed such recognition and honor even from the colonial rule era. Let’s believe Arochukwu will rise and thrive again as one unique kingdom that every Aro no matter the kindred, home and abroad, will be proud of to the glory of God.