Integrating the cultural identity and values of the Arochukwu people—such as wisdom like “Ako bu Ije”, respect for seniors like “Mazi lem na Ani”, and communal harmony like “Ikeji Aro”—into the Kingdom leadership can significantly enhance service delivery, social cohesion, and sustainable development.
Arochukwu men and women are reputed to be wise. What are those traits that give the average Aro man or woman this reputation? If you interact with an Aro person, you will quickly observe that he or she is deeply aware of his or her strengths, weaknesses, biases and emotional triggers. Their actions are guided by a strong internal compass of what is right or just, not what is easy or profitable. They are guided by the tested adage of “Nwa Aro Icho, Kpola Icho” with a clear sense of ethics.
The Aro man or woman has a high level of intellectual humility. They see the pursuit of knowledge as a lifelong journey and are open to having their mind changed by new evidence or a compelling perspective. They easily see the ‘big picture’ and understand long term consequences that others miss out on.
Looking at the actions and words of an Aro man or woman, you will observe that they listen more than they speak and often ask insightful questions that get to the heart of the matter. In chaotic or stressful situations, an Aro man or woman would remain levelheaded, cutting through the noise to identify the most prudent course of action and giving measured and thoughtful counsel. They understand that very few things in life are purely black or white and appreciate the shades of grey in complex issues.
Arochukwu people are lifelong learners. Their curiosity never fades, and learning and education is a measure of success in the kingdom. They learnt from the white man, their trading partners, their adversaries and people of all ages and backgrounds. It is not an accident that Arochukwu has the highest number of tertiary institutions’ graduates than other towns east of the Niger River.
The Aro man or woman understands that complex truths are best conveyed with stories and metaphors. That is the reason why going to “Awada Aro” for centuries during the Ikeji festival carried a lot of weight in transferring knowledge and wisdom to younger generations.
Any Aro person who does not exhibit the above characteristics of a wise person will hardly pass as an Aro man or woman. As a matter of fact, behavior that are in contrast to these traits will earn you the characterization of a deviant or “Onye mba ma mba” or “Onye mba Ovia”. How can we then integrate this wisdom of the Arochukwu people into the Kingdom leadership in order to enhance social cohesion and sustainable development.
1. The first task will be to recognize that Arochukwu elders are the custodians of the wisdom of the Aro man. There has always been a pecking order in leadership in Arochukwu. The age grade system had served Arochukwu well in the past and the initiation process into an age grade introduces “nwa Aro” into a wisdom hierarchy. In the Arochukwu Kingdom, there is value in the adage “Okuko na erueru akpo” which means that you have to come of age to partake in decision making or becoming part of the Aro leadership. Elders as Custodians of Wisdom will mean involving our elders and traditional leaders in Aro decision‐making processes, notwithstanding their financial situation, to recognize their deep knowledge of history, conflict resolution, and sustainable practices. This is line with Arochukwu adage that “Nwa Aro Icho, kpola Icho”, which translates to mean that the wisdom of an Aro man or woman is distinct from his or her bank account. An Aro person’s wisdom has nothing to do with his or her financial situation, social status or ethical standards.
When I was growing up in my compound in Atani Village, Arochukwu, the third day of the Ikeji festival, Afor Ndulasa Nwaekpe, was used for oral traditions & Storytelling. This is the time that the elders in the compound tell stories that pass down values, ethics, and lessons on leadership and reinforcement of cultural continuity. On this day, most of the young people are already deep into the Ikeji mood and eager to start beating the “uvie” drum that was just brought down from its hanging place, the elders seize the moment to engage in storytelling that pass down values and provide an opportunity to answer questions from the inquisitive ones. We can integrate story telling sessions on Afor Ndulasa Nwaekpe day in all compounds in the Kingdom to educate our children on Aro cultural values and what Ikeji means for Arochukwu identity and unity.
2. Our second task will be to use the 17‐day yam festival to reinforce unity, ancestral reverence, and moral rectitude. The yam festival should emphasize reconciliation and philanthropy. For instance, the Palace could institute stiff penalties for any violence during the yam festival, and all villages should perform a well‐publicized philanthropic activity like giving to the widow, juvenile mothers, motherless children and the elderly. Nzuko Aro may also consider prices for the best three villages that put together thoughtful philanthropic activity or activities. This will be in line with the intent of our forebears for instituting the Ikeji festivals.
The Arochukwu Kingdom should incorporate the Nsibiri Aro and Ekpe Masquerades symbols into Aro identity and leadership branding that will educate Umu Aro and foster pride in Aro heritage. The Omu Aro symbol has done well in promoting Arochukwu identity and pride, but we could achieve more visibility by adding unique Nsibiri Aro and Ekpe Masquerade symbols to our brandings.
The Ibini Ukpabi Shrine has a strong historical significance. The Kingdom can reimagine the Ibini Ukpabi legacy as a symbol of meditation for cultural tourism and ethical reflection. From the 1600s till afterthe Arochukwu British war, Ibini Ukpabi was regarded as a supreme deity (God) or Chukwu. We can reimagine the Ibini Ukpabi as a center for Christian meditation which is a rich and ancient spiritual practice distinct in its object and purpose from Eastern European forms like Buddhism or Hinduism. Unlike meditation practice that aim to empty the mind or achieve a state of detached awareness, Christian meditation is fundamentally about engagement and communion. The focus is always on God and His revelation. This can be a scripture passage, an attribute of God, the life of Christ or the presence of the Holy Spirit.
3, Our third task will be to develop intergenerational leadership. The kingdom must start a mentorship program that will pair youth leaders with elders or villages and compound heads to blend innovation with tradition, ensuring knowledge transfer. We should set up Youth Councils with the guidance of elderly people to drive projects while seeking wisdom from seniors for cultural grounding. These Youth Councils could participate actively in many of the project‐oriented committees that were recently set up by His Eminence, Engr. (Dr.) Eberechukwu Oji. The kingdom may also formalize programs pairing youth with elders, akin to the Arochukwu Multi‐Purpose Cooperative Society, to blend innovation (e.g., tech hubs) with traditional wisdom.
4. Our fourth task will be to institute cultural rituals in Governance. Many of our young ones cannot tell you how to break kola nut in Arochukwu. We must incorporate in all traditional ceremonies how to break and distribute kola nuts in the kingdom. Such traditional ceremonies must be used as teaching and practice moments for the young ones. Our children must learn how to pour libations in Arochukwu dialect because that is the way to reinforce shared identity. Don’t be surprised to learn that many Arochukwu sons that are above fifty years of age cannot perform a traditional libation ceremony.
5. Our fifth task will be to integrate Aro policies with institutional apparatus. This is already being done as His Eminence, Eze Aro has already integrated elders’ mediation practices into the local justice system which will have the effect on engendering trust. Eze Aro has now revived the traditional judicial system where disputes are resolved hierarchically—from compound (Ezi) to the Ogo (Ezeogo‐in‐Council) and finally to the Okpankpo Aro. This integration ensures elders’ wisdom guides governance.
The kingdom will also achieve a seamless integration of our cultural values through Cultural Competency Training. This could be done by training officials of youth clubs such as the Federated Arochukwu Youth Association (FAYA), National Association of Arochukwu Students, social clubs such as Omenuko, Ezi Enyi and Base clubs and village unions on Arochukwu’s core values to ensure respectful engagement.
6. Our sixth task should be the celebration of the Arochukwu cultural identity in Development. We can do this by using cultural events like the Izu Aro and Ikeji Aro to fundraise, educate and foster pride while advancing development goals. The Light Up Aro Project is a typical example. From the conceptualization of the Light Up Aro Project, it is the combination of modern infrastructure with communal labor traditions, akin to historic Aro collective efforts.
We all recall that in Aro culture, communal collective effort is a unique value in the kingdom. Those that are old enough to remember will agree that it was a common practice for kinsmen to collectively collaborate to replace the thatch roof of their neighbors. Also, the fourth day of the 17‐day Ikeji festival, Nkwo Nku Aro, is dedicated to communal giving. This is the day that women are expected to fetch firewood that will last the compound for the entire Ikeji period. Young women fetch firewood for older women that are not even related to them. It is usually a friendly show of love and respect for elders. We can integrate this Aro spirit of giving and looking out for others into our modern society and enhance development. In line with the spirit of Nkwo Nku, every Aro son or daughter that is capable can contribute one or two solar light poles and in no time, every nook and cranny of the Kingdom, including paths to our streams and farmlands, will be fully lighted. The Light Up Aro project was put in place by His Eminence, Eze Aro as a Servant‐Leader. The Kingdom should emulate Eze Dr. Eberechukwu Oji’s model of ʺIgwe bu Ikeʺ (unity is strength), blending royal authority with humility and collective progress.
7. The seventh task in achieving integration of Aro cultural identity and values will be the alignment of Aro values with Economic Empowerment. We must set up the Aro Kingdom Wealth Fund that will invest in sectors like Agriculture. It is instructive that Arochukwu lies on the food belt of Abia State. Arochukwu has the soil, acreage and weather that can grow and export more horticultural products to Europe than Kenya. In 2024 alone, Kenya exported flowers with less resources than Arochukwu to Europe worth $835 million.
Tourism is another sector that has the potential for empowering the kingdom. There are a lot of things we can do with the Arochukwu Long Juju that will attract a steady flow of tourists into Arochukwu. We have to reimagine the Ibini Ukpabi as a center for spiritual renewal and meditation devoid of any fetish connotations. Such a center, the Ibini Ukpabi museum, will be built before the entrance to the shrine and all the artifacts and arts for which Arochukwu is known will be sold in the place.
Another area of the use of the Kingdom Wealth Fund is in Skills Acquisition. The kingdom will need to expand training in crafts tied to Aro identity such as the weaving of cloth such as Ukara Ekpe, George, and Akwaete cloth. Skills in crafts like carving of Ekpo masquerade faces, and other artifacts that our forebears were very good at will greatly integrate Aro culture and values in the development of the kingdom.
In addition to tourism and crafts, the kingdom must double efforts in Diaspora Engagement and Global Identity. The 6th All Aro National Conference achieved a lot of mileage in enhancing diaspora engagement as it witnessed a significant attendance from many Aro diaspora communities. We must sustain diaspora conferences and build a reputation that Arochukwu is the hub of Igbo civilization. As we sustain diaspora conferences, we must also strengthen digital forums like “Ububo Eze Aro” to involve Umu Aro across the globe in decision making and key cultural projects.
In conclusion, when Arochukwu leadership reflects the kingdom’s cultural identity— honoring wisdom, respect for elders, and shared heritage—it fosters trust, inclusivity, and sustainable progress. By weaving these values into governance, education, and development strategies, the Arochukwu Kingdom can achieve meaningful growth while preserving our unique identity.
