How An Obi Or Diokpala Can Be Dethroned In Nnewi

By Anayo M. Nwosu

I write this with the greatest sense of responsibility after a young man announced his intention to contest the location of OBI Ụmụnna ya in one of the villages in Nnewi. I know that there are many people in the town who feel that they ought to be obi of their ụmụnna, community or the town.

The truth is that once your ancestors have lost the Obiship, it is gone for good. The best you can do is to start your on generational obi after all Nnewi’s grandfather migrated from Oraeri so many years ago when Igbo Ukwu town launched an annihilation war against them.

Nnewi history is dotted with losses of Obiship by the first sons to their younger ones or even to their cousins. Below are documented examples:

1. Okpala Nnewi whose descendants now live as Umumearam in Umudim Nnewi was the diokpala or the first son of a man called Nnewi but he lost his position to Digbo, the second son. Digbo gave birth to Otolo and Ikwuabọ.

2. Enem who was the first son of Otolo conceded the headship of Otolo and Nnewi to Nnọfọ his brother and a warrior. Nnọfọ, in turn, bypassed Umuezena, his first son to give it to Udude, his second son.

3. Ezeagha who was the first son and Obi Nnewi had to disinherit his sons and passed the throne to Ifeluonye his nephew, who later became Ezeoguine and whose family has not jumped any first son except any son who died before his father.

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The current Igwe Nnewi proceeded from Ezeoguine and he has so many sons foreclosing the possibility of my becoming Ìgwè Nnewi as I’m about 2179th to the throne after my elder brother.

In our Nnewi recent history the following dethronements have happened:

1. Ezeudohimili Dogonu of Umuenem Otolo Nnewi bypassed his first son who is still alive and handed over his Obi to Justice Chuka Okoli (Itesieesu) who died recently. He was the former Chief Judge of Anambra State when Peter Obi was removed as a governor.

2. Dikeanagbaluizu, the grandson of Nwosu Ezeodumegwu the last Ọnụ Ọra Nnewi, handed over his Obi to Ofili (Ebubedike) who just died. The first son is still alive. He has lost it forever. The headship of Obi Nwakanwa which Ofili held continues through Ofili’s lineage.

WAYS THROUGH WHICH OBISHIP CHANGES HANDS:

1. A father can choose any of his sons and make him the obi but he must say it before his ụmụnna. He will now “duo his Diokpala ana obi” while the anointed son occupies in his father’s compound also known as nkọlọ and authority once the father dies.

2. Another way is that the incumbent Obi can nominate who succeeds him outside his own household as was done by Obi Ezeagha for Obi of Otolo and Nnewi. He could even choose a nephew or a cousin.

3. Also, during the war, a meeting of ụmụnna or community can choose a warrior or the highest contributor of nsị egbe (i.e gunpowder) as was the case with the current family that holds the Obi of Umuenem Otolo Nnewi.

Christians would recall how Abraham made Isaac his Obi instead of Ishmael; and how Jacob, aided by his mum and akpịrị nni or long throat of his brother, took the Obiship from Esua.

We can also see how Solomon succeeded David even with the efforts of Absalọm to be king; and how Jonathan despite being a good man didn’t succeed his father Saul.

I hope that above would help rest a lot of agitations for obi in Nnewi and nearby towns where the headship of an Obi is by hereditary.