Quite recently, Dom Ikeogu released a “knight-errant” like style article captioned, Is Onitsha the Extravagance Capital of Nigeria, thatdepicted Agbalanze Onitsha as a group of bon vivants and spendthrifts. He may very well have a point but the thrust of that interesting and controversial piece appears misdirected and misplaced. As we all know, there is always another side to a coin. Bees and bats, they say, see the world differently. But how each of them sees the world ultimately matters in the ecosystem.
For people not nurtured and bred in Onitsha, attempting to understand the socio-political cum religious society known as Agbalanze Onitsha is like trying to understand the fascinating interplay of complex biomechanics that makes it possible for little stones to magically find their way into the sneakers of a jogger or walker. All outdoor joggers or walkers would have experienced this baffling everyday phenomenon. An innocuous but intriguing marvel.
Before delving into the beef of the article, it is pertinent to first of all examine the data provided in the author’s opening salvo, which naturally strikes the inquisitive mind as odd. The author chose to rely on the Naira to the Dollar black market exchange rate of N1,500 to build his cost estimate. But it is public knowledge that the rate was only fleetingly reached in February 2024 and had since receded below that threshold making his estimate flawed and inapplicable to any meaningful era under reference. Equally, a review of the most recent official calendar/Diary of Traditional Events released by Ime-Obi Onitsha, covering the period March 15, 2024, through May 1, 2024, shows that only eight people are billed to take the Ozo title. A period of one and half-month, which seriously debunks the author’s estimate of 3 Ozo titles per week. His estimate is therefore unfounded since some months pass without any Ozo title ceremony.
Contrary to the author’s assertion that before the Nigerian Civil War, Ozo title was reserved only for those who had excelled in their chosen professions and made tangible contributions to the growth of their communities, it is definitely not so and that avowal is a misnomer. Historically, Ozo Onitsha has both spiritual and elitist implications. Families had in the past contributed money toward the initiation of a kin just so they could have representation in the affairs of the clan or larger Onitsha community. Wealthier brothers, sisters and even in-laws are also known to have bestowed similar honors to relatives and in-laws who are less privileged in order to elevate the family. This is especially so in cases involving indigent spiritual heads of the clan.
Professor Richard N. Henderson, a Caucasian American anthropologist who spent time living in Onitsha and observing the people acknowledges the significance of Ozo, in his book titled “The King in Every Man: Evolutionary Trends in Onitsha Ibo Society and Culture.” He delves into the fascinating socio-political structure and historical evolution of Ndi Onicha—the Onitsha People and observes that: “Besides its material benefit, the people of Onitsha conceive Ozo title-taking as a pathway to divinity and in that sense, more than an analogical metaphor of kinship.”
Ozo is a major symbol of prominence and prosperity, interwoven with divinity and confers on the recipient the traditional order of priesthood. It is the highest voluntary association that any Onitsha man can aspire to. Agbalanze Onitsha helps to maintain order and social cohesion among the people.
Akunwata Obiozo Aduba in his book titled Religion of the Igbo, A Historical Overview, also notes that: “Ozo title confers social and political prestige on a person besides religious functions which it empowers a person to perform.” Aduba details the stages of Ozo initiation involving spiritual cleansing and preparation and of note is a stage during Ibu ego Ozo when: “The candidate is seated on goat skin … and it is at this stage the initiate becomes Mkpa Alo, a priest capable of worshipping the ancestors with kolanuts, pouring libation and sitting on goat skin.”
Dom Ikeogu seems remiss and highly peeved about the benefits of initiating teenagers into Agbalanze Onitsha. But one reason that Onitsha has a leg up in the raging culture wars, is that she steeps her young ones early enough into her culture and traditions. Onitsha culture waxes stronger when the traditions are passed down from generation to generation through the teenagers. The beauty of the author’s story regarding teen Ozo initiates, which he didn’t apparently grasp, is that they are Diaspora Onicha, who will most likely, in turn, pass down the tradition they received from their father to their own children abroad, thereby perpetuating the culture. “Bring up a child in the way he should go: and when he grows up, he will not depart from it – “Proverbs 22:6.” It is not enough to be an Onitsha indigene; you have to be born into the culture. Ife eji abu Onitsha Erika!
Ikeogu is based in USA, where incidentally customs of extravagance exist in outrageously expensive social clubs. Is the existence of extravagant clubs the Achilles heel of a people’s technological advancement? Investigations revealed clubs that costs upwards of $250,000 just to join with annual dues of $20,000 amongst other requirements. In other words, the sky in USA is the same color as the one in Onitsha. The fact is that in every major town and society, there are elite public and private social clubs.
Clubs and associations have different goals and objectives. Some of the luxe ones cater to golfers, others to antique car collectors, a sizeable percentage to whiskey aficionados or wine, etc. All of them share something in common, which is that you must have tons of cash to get through their door. It may seem ridiculous to pay the cost of a brand-new luxury car or home to net a membership of an association. But power and the allure of power, prestige and clout has been beating in the hearts of mankind since the dawn of creation. What a fellow does with his hard-earned cash or lottery win or inheritance is really no man’s business in a democratic society. We can only shrug about the spendthrift. Some join luxury social clubs just to belong; others join for business or social connections; some, just for the cultural value.
A couple of months ago, in February, 93-year-old Ruth Gottesman, a former professor at the Albert Einstein College of Medicine and the widow of financier David Gottesman, announced a gift of $1 billion to her school. With the funds came instructions: The money is to be used to make tuition free for students at the Bronx institution, in perpetuity. The donation was celebrated—for its size, of course, but also for its humanitarian cast.
In 2022, Dr. Phillip Ozuah, the President and CEO of Montefiore Medicine in New York, made a remarkable contribution of $1million to his alma mater, the College of Medicine, University of Ibadan for the students’ hostel project being developed at the College.
There is no debating the fact that endowing an underfunded medical school is clearly a better use of money than buying a title, but we must respect the fundamental rights of individuals to freedom of property and choice.
In this age of cutthroat culture wars, Agbalanze Onitsha has defied the ravages of the western attack to mutate into one of the solid pillars of modern Onitsha society, with the crème de la crème of the town well represented within the fold. The allure of Agbalanze Onitsha, shows the quality of the DNA strain of the people. A people ever so proud of their culture, with countless number of leading global technology experts, distinguished professors, renown doctors, lawyers, accountants, industry captains et al., within the mix. The West came surreptitiously with their glamorous cowboys’ movies, CNN and social media to capture the hearts of our youths. What’s wrong or unethical about our beaming our Agbalanze ceremonies back to them?
But the fulcrum of Ikeogu’s argument is the misplaced attribution of government development functions to Agbalanze Onitsha, and its subsequent condemnation for not rising up to those imaginary standards. Agbalanze Onitsha is neither a government, quasi-government nor development cooperative society but just a socio-cultural association. They shouldn’t be blamed for the failure of the local, state and federal governments that are collectively tasked with transformative governance.
Creating an enabling environment for technological development and takeoff is a major government function, in collaboration with the private sector, that is the part of the economy that is run by individuals and companies for profit and is not state controlled. Agbalanze Onitsha clearly falls outside this definition. In the face of government failure, the author could have advocated for a people’s self-remedy and creation of Onitsha Development Fund (ODF) to champion technological and industrial development of the town. Additionally, from time-to-time Ime-Obi hosts zoom town hall meetings in an effort to bring the traditional government down to the people and afford people like the author an avenue to contribute ideas.
But making Agbalanze Onitsha a scapegoat for the failure of governance in Nigeria is clearly misplaced aggression. The practice of scapegoating is older than our present society, a fascinating concept originating with an actual goat. In the Hebrew Bible, a scapegoat is one of the kid goats that is released into the wilderness, taking with it all sins and impurities, while the other is sacrificed. It gained footage in 1530, when the Oxford-educated William Tyndale translated the bible into English. Little did Tyndale know that he would be called a scapegoat, too, when Thomas More blamed him for the Peasants war in Germany. Humans love to play the blame game but when we point one finger, we should always remember that the rest of the four fingers point back at us.
With due deference to Prof J.C.A. Agbakoba’s joinder to Ikeogu’s postulation, plying the argument that the Agbalanze initiation costs do not positively boost the local economy because only the consumptive services and not the real productive sector gains, that position goes against the grain of well-established economic principles. Both consumptive and productive sectors are indispensable to economic growth.
The Agbalanze event is an economic stimulus and contributes to the economy by generating revenue for event planners, caterers, decorators, and other service providers. It creates jobs and boosts local businesses. Major economies and renown economists admit that consumer spending is the major driver of GDP. The revenue generated by the government from such consumer spending is supposed to be invested into functional governance and create the enabling environment for the much desired technological and industrial activities. It is not a coincidence that Onitsha is relatively one of the most orderly and peaceful towns in Southeast Nigeria. Not only does the resulting effect of Ozo expenditures engage many of the youth who otherwise would turn to crime, some locals are fed and live on the proceeds of such ceremonies.
Other valid arguments for extravagant personal merriment are that it allows individuals to celebrate their accomplishments, milestones, and successes. Most Agbalanze initiates have achieved personal wealth, whether by way of hard work, luck or inheritance, and are established professionals, businessmen or career technocrats. The Diaspora amongst them have investments and homes abroad as well as in Nigeria. Celebrating in a grand way can be emotionally fulfilling. The celebrations often involve unique experiences and special activities. These memories can stay with us for a lifetime, providing joy and nostalgia.
Further, these merriments make for social bonding. Agbalanze initiations bring families and people together. They provide an opportunity for social interaction, networking, and strengthening relationships. Celebrating in style can enhance social connections.
Notwithstanding the above, the steadily rising cost of initiations into the Agbalanze of certain Ozo kindreds has become a runaway horse that needs to be controlled. The issue is localized at the Umunna level since Ozo bu nke Umunna. To this extent, the author has started a conversation that we often discuss in whispers but need to now confront. It is a scathing wakeup call. Certainly, there is always room for innovation, improvement and excellence in all spheres of life. When we criticize, it shouldn’t be always seen as disrespect, but that in standing on the shoulders of our forebears, we should be able to build a better society.
Nnabuenyi C. Uwechia
Member, Agbalanze QuadState New York
