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  • Comment: Tone issues throughout still exist, as mentioned by Bonadea. Please re-write to be concise and neutral in language. qcne (talk) 20:01, 2 March 2025 (UTC)
  • Comment: A lot of work has clearly gone into this draft, but I'm afraid it still needs more work before it could become a Wikipedia article.
    The "References" section is more or less a duplication of the "Notes" section, as far as I can tell, and that is confusing. It is in the "Notes" section we find the automatically generated list of sources that support the information in the article, which is normally found under the heading "References". If there are sources in "References" that aren't currently used in the article, it can be listed in a "Further reading" section if it is relevant.
    The tone, especially in the "History" section and its subsections, has to be much more neutral and dry. It is currently written in the style that would work in a popular scientific text or perhaps a brochure at a museum of history. It also seems to be a synthesis rather than a summary of the sources, in violation of Wikipedia's No Original Research policy, although that could be a result of the writing style. bonadea contributions talk 14:43, 4 September 2024 (UTC)
  • Comment: A search result is not a valid reference sorry. Theroadislong (talk) 07:04, 23 June 2024 (UTC)


Ágwà
Ọ̀hà Ágwà
Town
Giant Uzhi tree at Obudi, Ágwà
Giant Uzhi tree at Obudi, Ágwà
Motto(s): 
Udo, ịdị n'otu, na Ọganihu
Ágwà is located in Nigeria
Ágwà
Ágwà
Coordinates: 5°33′35″N 6°53′00″E / 5.55972°N 6.88333°E / 5.55972; 6.88333
Country Nigeria
StatesImo State
LGAOguta LGA
Villages
Government
 • TypeTraditional Republicanism, Councillorship
 • BodyTraditional Chiefs of autonomous communities, Elected Ward Councillors
Area
 • Total
[2]259 km2 (Formatting error: invalid input when rounding sq mi)
Population
 • Total
230,000[1]
 • Density888/km2 (2,300/sq mi)
Demonym(s)Onye Ágwà, Ńdé Agwa,Agwarian
Time zoneUTC+1 (WAT)
Postcode
464111,464112..[3]
ReligionChristianity, Omenala

Agwa is a community in Oguta, Imo State, lying 22 kilometres (14 mi) East of Oguta town, and 15 kilometres West of the Owerri Capital Territory.[4]

Geography

[edit]

Agwa is situated on the East banks of the Orashi and Njaba Rivers, at the crossroads of Igbo culture, surrounded by the Oru (Riverine Igbo) to the West, the Isu to the North, the Uratta clusters to the East, and the Ohaji to the South.[5]

The clan is located in a lowland area, within the tropical rainforests of the Lower Niger plains. It shares its borders with Ogbaku in Mbaitolu to the North, Ejemekwuru and Izombe inOguta to the West, Amakohia-Ubi and Okuku in Owerri West to the East, and Amafor, Obogwe, and Egbema communities in Ohaji/Egbema to the Southwest and South, all in Imo State.[6][7]

Agwa's territory constitutes 24.3% of the landmass of Oguta LGA. However, the area occupied by Agwa settlements is only 10.5km², accounting for merely 7.7% of the entire landmass of the Agwa territory. The remaining 92.3% of the territory comprises farmlands and conserved forests.[citation needed]

Although there are no rivers or streams within the clan itself, Agwa falls within the river basins of the Orashi and Njaba rivers. Historically, aside from rainfall, the main sources of water were ponds, wells, and tree trunks, with the rivers in neighbouring Egbema providing additional water resources[8][9]

According to oral traditions and myths, it is believed that a tributary of the Orashi River once extended to Agwa before disappearing, due to a dispute with the people of Agwa over meeting the demands of the water spirit[10][11].

In historical texts, the town was previously referred to as Obudi-Agwa. This naming convention arose from the establishment of a colonial native court and dispensary at Obudi village after the Anglo-Aro war. However, this was later rectified to accurately reflect the name of the town[12][13][14][15][16]

Demography

[edit]

The Agwa people are integral to the Oratta cluster of the Southern Igbo, recognized as the Owerri group from a historical and anthropological perspective.[17] The people of the clan are perceived as belligerent by neighbouring communities.[18][19] A longstanding history of successful warfare, particularly in the context of territorial expansion tends to support this belief.[20]

Linguistically, the Agwa people speak a unique dialect of Igbo, sharing similarities with the dialect spoken by the Oratta clusters or the Owerri group.[21] Notably, the Agwa dialect is distinguished by its unique tone, accentuation, semantics, and phonology. It is characterized by a strong accent and an imposing tone, setting it apart from other Igbo dialects.[22]

In terms of population, the Agwa clan is reputed to be the most populous clan in Oguta Local Government Area (LGA)[23] and ranks as the second largest clan in the entire Imo State based on indigenous population, second only to Mbieri in Mbaitolu LGA.[24] Within Oguta LGA, the Agwa clan constitutes the majority of the voting strength, having three out of the eleven wards in the LGA. Specifically, the population of Agwa alone constitutes 27.2% of the entire population of Oguta LGA.[citation needed]

The 1963 population census figures, controversially rejected by the Eastern Regional Government for allegedly deflating the population figures of the Eastern Region,[25] [26] reported the population of Agwa at 29,000.[27] Conversely, a 1969 US report estimated the population of the clan to be around 75,000.[28] Presently, the population is estimated to exceed 230,000,[29] with approximately 35% of the population residing outside the clan.[citation needed]

An excited crowd at the Oririnta Festival, Umuekpu Village.

The Agwa people have a notable presence in various cities within and outside Imo State, especially in Owerri, Port-Harcourt, Lagos, Onitsha, Enugu and Abuja, as well as in several countries around the world.[citation needed]

The Agwa Central Union (ACU) plays a role in integrating all home and diaspora town unions for community development.[30] Religiously, the Agwa people are predominantly Christians, with a substantial Roman Catholic population.[31] Despite the influence of Christianity, a sizable population still adheres to traditional religions, with recent years witnessing a resurgence of interest in the traditional religion.[32][33]

History

[edit]
Oghu Masqueraders seated during an Oghu play at Mgbala-Agwa, 1984
Okoroshi mask head

Etymology

[edit]

According to older Igbo dictionaries, it signifies a climbing plant, potentially linked to the nomenclature of the Ihiagwa town. Moreover, in the Igbo language, "Agwa" conveys the concept of "character" or behaviour [34].

One theory suggests that the name "Ihiagwa" is a reflection of the behaviour of its people, attributed to a statement by Chukwu when departing from the Otamiri river to Arochukwu[35]. Additionally, in the Ikwerre dialect, spoken south of Agwa, "Agwa" denotes "remnants"[36].

Oral Traditions and Theories of Origin

[edit]

Oral traditions concerning the origin of the Agwa clan present multiple, and at times competing, narratives. One prominent account traces the lineage of the clan to a common patriarch known as Agwa, who is said to have had four wives and nine sons. These sons—Akuma, Udi, Abadi, Mgbala, Ofeke, Obe-ama, Ukpo, Omi, and Uba—are traditionally regarded as the founders of the original nine villages that constitute the Agwa clan.[37][38] This lineage-based narrative further suggests a shared ancestry between the Agwa people and the founders of Ihiagwa and Nekede[39], communities with which Agwa is said to have a fraternal relationship known as Uzhi na Abọshi. However, this claim is not universally accepted, as oral histories from Ihiagwa and Nekede do not corroborate this tradition.

An alternative account proposes that the Agwa clan was established following an internal dispute in Ihiagwa, which led to the migration of dissident groups who later settled in the present Agwa territory. Key pioneer groups associated with this migration include Akuma, Ahii, and Ezekpu. In this version, the Akuma group is considered the earliest settlers, founding the community of Obeakuma. The Ahii and Ezekpu groups are credited with establishing the settlements of Obudi (Obe-udi) and Umuekpu, respectively.[40] A variation of this tradition also identifies the Mkpọ́kị́rị́kpọ group as the founding lineage of Mgbala, a village believed to have played a central role in the broader formation of Agwa. Additional settlements within the clan are attributed to secondary waves of migrants who joined the foundational groups. According to these accounts, the Agwa clan developed over time as a mosaic of various lineage groups coalescing around common social and cultural frameworks.

The Amalgam Theory

The Amalgam Theory presents a broader interpretation of Agwa's origins, emphasizing the role of migration and environmental factors. According to this theory, the Agwa clan was formed by diverse groups who were drawn to the area's fertile land. Over time, these settlers adopted a shared identity, with early lineage groups assimilating later arrivals.[41] This theory further accounts for the clan’s linguistic and cultural diversity, the large population and geographical size of the Agwa clan. attributing it to the influence of neighboring groups and the integration of non-indigenous populations.

Several villages are identified in relation to this pluralistic origin model. Obe-ama is believed to have been founded by migrants from Mgbolo (Okuku) and later inhabited by the Obeakuma group. Umuomi is associated with settlers from Awarra, while Umukpo and Ụmụofeke are linked to migration from the Ohaji area. The village of Mgbala is said to comprise primarily wrestlers and lineages originating from Egbema. Uba village traces its roots to Ubachima of Awo-Ọmamma in present-day Oru East, signifying its role as one of the penultimate additions to the Agwa clan. The Arọ quarters are traditionally regarded as the final group to integrate into the clan.[42]


Autochthonous Theory

[edit]

This theory asserts that the Igbo (Agwa) people have always resided in their current location and have never migrated from elsewhere.[43] This theory, known as Nfunala in Igbo historiography,[44] is particularly prevalent among Southern Igbo groups, such as the Ezinihitte group[45]. This theory is supported by some Igbo scholars such as Elizabeth Isichei.[46]

Interestingly, while other accounts primarily trace the origin of the Agwa people to Ihiagwa, this theory is countered by traditions within the Ihiagwa community that strongly suggest that the clan did not migrate from any other region[47] The Ihiagwa people hold the ọguzie afọ (traditional calendar keepers) and have developed a theory of origin that posits that Chukwu, the creator, once resided in Ihiagwa and coexisted with the people there in Ọ̀támmị́ri.[48]

°The Proto-Igbo Migrations

The origins of the Proto-Igbo people are generally situated around the Niger-Benue Confluence region, an area that was historically shared with other East-Kwa language groups such as the Yoruboid, Edoid, and Nupoid-speaking peoples[49] Linguistic and genetic affinities among these groups suggest a long history of interaction and common origin[50]

According to anthropological accounts, the Nri-Awka and Isuama regions served as a cultural and political nucleus for early Igbo civilization. These areas are believed to have facilitated the expansion and consolidation of Igbo culture.[51] Historical traditions also point to Idah, presently located in Kogi State, as a significant site for early Igbo dispersal. It is believed to have hosted populations of Igbo, Yoruba, Jukun, and Hausa origin, suggesting a multicultural setting prior to Igala dominance[52][53] Migration traditions also link Igbo dispersal to the Benin region, particularly to the ancient city of Idu. Several communities in the Niger Delta attribute their origins to migratory waves from Benin..[54] The recurrence of the place name “Agwa” across multiple Igbo-speaking areas, such as Ibagwa in Enugu State and Ali-Agwa in Delta State, supports the theory of an autochthonous origin. Communities like Obe-Agwa in Ogbaru (Anambra State), Obeagwa in Oguta (Imo State), and Lagwa in Mbaise (Imo State) reinforce this linguistic and cultural continuity.

Oral traditions in Oguta, recognises Obe-Agwa, and Awa as the aboriginal inhabitants of the present day Oguta, upon the arrival of the migrants from Idu.[55]

Eastwards, there is the Agwa Clan and the existence of several UmuAgwa communities in locales such as Mbieri and Ọfọrọala. Lagwa town in Mbaise serves as yet another example. Similarly, they attribute their origin to an ancestor known as Agwa.[56] Interestingly, a theory of autochthonous origin is also common among these Agwa commitments.[citation needed]

The West-East Early Igbo Migration

[edit]

The historical narrative of the Agwa clan presents a notable case study in the migration and dispersal patterns within Southern Igbo land. Drawing from a combination of oral traditions and academic sources, scholars have reconstructed a migratory route that appears to have originated downstream from the Niger–Benue confluence, suggesting an organized eastward movement from the east bank of the Niger River.

The trail of the Agwa communities downstream the Niger, and from the immediate East banks to the far East, supports a theory of a West-East migration pattern.

The Ngwa theory of origin lends support to this eastward migratory hypothesis. According to oral traditions preserved by the Ngwa people, the main body of the Ngwa clan is believed to have originated from Umunoha, located in present-day Owerri zone of Imo State. These accounts describe a protracted migratory journey that culminated at the banks of the Imo River, where they eventually settled.[57] The phonetic similarity between "Ngwa" and "Agwa" has prompted scholarly speculation regarding a possible etymological and ancestral connection. The presence of communities such as Umuagwa and Uratta within Ngwa territory further reinforces this historical linkage.

Further south, oral traditions among the Ikwerre people mention a figure known as Wagwa, described as a progeny of Agwa. Within some Ikwerre communities, this figure is revered as a foundational ancestor. The Omagwa clan, historically referred to as "Agwa" and still known by that name among local populations, underscores this connection. The ancestral figure "Agwa Wirie" is venerated in this context and provides additional continuity to the Agwa lineage.[58]".[citation needed]

In Echie region, there is Odagwa, and UmuAgwa in Ọmụma, adding another layer of evidence to this narrative of migration. These fragments of history coalesce to form a compelling tableau of a possible East-West migration, where those who remained retained the appellation "Agwa".[citation needed]

Anthropologists Darryl Forde and G.I. Jones, in their ethnographic study The Ibo and Ibibio-Speaking Peoples of South-Eastern Nigeria, delineate the interconnectedness of the Oratta, Echie, Omuma, and Ikwerre groups. Within this framework, the Agwa are situated within the Oratta cluster, yet remain culturally distinct.[59] Modern reports continue to document linguistic and cultural affinities between the Agwa, Owerri, Ihiagwa, Nekede, Irete, and Uratta communities.[60]

The Ochie Connection

[edit]

The ancestral figure known as Ochie features prominently in the origin traditions of various communities in Southern Igbo land, including the Etche, Ngo, Ezelukwu (Ọfọ-Akuru clan), Ihiagwa (Ochie clan), and the Ohaji people. Ochie is often depicted as a foundational patriarch, with oral histories placing his initial residence at the source of the Otamiri River before migrating southward to Igbodo, the claimed origin point of the Echie tribe.

In these traditions, Ochie is frequently regarded as the first man. His name is preserved in numerous toponyms and hydronyms across the region, such as Imommiriochie, Orammiriukwaochie, Ogeochie, and Nkaramochie in Ihiagwa. These place names reflect the enduring cultural and spiritual influence attributed to Ochie.

The influence of Ochie extends into the spiritual and artistic domains. Notably, the Mbari and Obiri artistic-religious systems unify these subgroups. In one Mbari house in Agwa, the anthropologist Herbert M. Cole documented a figure representing "Ekwonochie," a deity associated with fertility and multiple births.[61]

Shared community names across regions—including between Agwa, Mbieri, Obinze, Ogbaku, and Ngor-Okpala—demonstrate the enduring sociocultural bonds likely rooted in shared ancestral figures such as Ochie. The recurrence of names such as Umuekpu and Umukpo across Agwa and Echie further supports this interpretation.

The kinship and relationships between Agwa and the Oratta clusters serve as yet another testament to the influence of Ochie. This is particularly evidenced through the replication of community names between Oratta, Agwa and Echie. Instances such as the replication of community names between the Agwa clan, Mbieri, Obinze and the nearby Ogbaku group, as well as the Ngor-Okpala group, exemplify this, as reflected in the replication of village names such as Umuekpu, in the aforementioned clans. Similarly, the replication of the name "Umukpo" within Agwa and Echie further emphasizes the profound cultural connection.[citation needed]

Early History

[edit]

In its early formation, the Agwa clan was composed of nine villages. Later, the inclusion of a tenth village, associated with the Arochukwu group, expanded the clan's composition. This development gave rise to the expression: "Ọfọ ntolu jikọ̀tàrà Agwa, Aro agaa ha iri" (The nine Ọfọ that united Agwa, with Aro making ten).[62]

The Agwa people developed a reputation for martial strength and were renowned for their combative disposition, earning epithets such as Agwa Ọ̀l'ọ̀pị̀à and Nde Agwa na-apa mma. In addition to their military prowess, they were recognized for agricultural productivity and internal cohesion, establishing their place in the historical and cultural landscape of Southern Igbo land.

Notes

[edit]
  1. ^ Ozor, Nduka (23 September 2015). "Widow's Empowerment Program". Nduka Ozor. Agwa community is located in the Eastern Part of Nigeria. Eighty-five percent of the people are predominantly Catholics. The town has a total population of about 230,000 people with two catholic parishes, one public post primary school and, three private post-primary schools.
  2. ^ Committee on the Judiciary, United States Congress (1969). Relief Problems in Nigeria-Biafra: Hearings Before the Subcommittee to Investigate Problems Connected with Refugees and Escapees. U.S Government Printing Office.
  3. ^ "Obudi agwa Imo - Nigeria Postcode".
  4. ^ Unagha,Amanze.Agwa in Perspective,Gifas & Associates, 2004,p.11.
  5. ^ Jones, G.I; Forde, Daryll (1950). 𝑻𝒉𝒆 𝑰𝒃𝒐 𝒂𝒏𝒅 𝑰𝒃𝒊𝒃𝒊𝒐 𝑺𝒑𝒆𝒂𝒌𝒊𝒏𝒈 𝑷𝒆𝒐𝒑𝒍𝒆𝒔 𝒐𝒇 𝑺𝒐𝒖𝒕𝒉-𝑬𝒂𝒔𝒕𝒆𝒓𝒏 𝑵𝒊𝒈𝒆𝒓𝒊𝒂: Ethnographic Survey of Africa, Western Africa part III. London: Oxford University Press for the International African institute.
  6. ^ "Agwa at a Glance". www.Insideagwa.com.ng. Inside Agwa News and Entertainment. 16 May 2024. Retrieved 23 June 2024.
  7. ^ Unagha, Amanze (2004). Agwa in Perspective. Lagos: Gifas & Associates. p. 11.
  8. ^ Ifesinachi Nwadike (10 November 2021). The Ludicrousness of "Ungodly Things" An essay on African Christians and the destruction of African heritages (Report). Kalahari Review. p. 1. Retrieved 23 June 2024. Agwa has no river, no lake, no dam...what used to obtain in time past was Ọmi — a water preservation system that collated and retained rainwater in a large dugout hole over a period
  9. ^ "Agwa at a Glance". www.Insideagwa.com.ng. Inside Agwa News and Entertainment. 16 May 2024. Retrieved 23 June 2024.
  10. ^ Unagha, Amanze (2004). Agwa in Perspective. Lagos: Gifas & Associates. p. 11.
  11. ^ Ifesinachi Nwadike (10 November 2021). The Ludicrousness of "Ungodly Things" An essay on African Christians and the destruction of African heritages (Report). Kalahari Review. p. 1. Retrieved 23 June 2024. A misunderstanding between Ogbuide, the river goddess, the guardian of the lake and the then Chief Priest, led to the departure of that side of the river from my town
  12. ^ Unagha, Amanze (2004). Agwa in Perspective. Lagos: Gifas & Associates. p. 10. The name Agwa has been erroneously known outside as Obudi-Agwa.This is a misconception
  13. ^ Eastern Nigeria (Nigeria) Agriculture Division (1962). Report 1960/1961-1963/1964 (Report). Government Printer 1962. p. 31.
  14. ^ Jones, G.I; Forde, Daryll (1962). 𝑻𝒉𝒆 𝑰𝒃𝒐 𝒂𝒏𝒅 𝑰𝒃𝒊𝒃𝒊𝒐 𝑺𝒑𝒆𝒂𝒌𝒊𝒏𝒈 𝑷𝒆𝒐𝒑𝒍𝒆𝒔 𝒐𝒇 𝑺𝒐𝒖𝒕𝒉-𝑬𝒂𝒔𝒕𝒆𝒓𝒏 𝑵𝒊𝒈𝒆𝒓𝒊𝒂: Ethnographic Survey of Africa, Western Africa part III. London: Oxford University Press.
  15. ^ Nigeria Federal Census Office (1964). Population Census of Nigeria, 1963: Eastern Region. Lagos: Federal Census Office. p. 6.
  16. ^ Ekechi, Felix (1989). Tradition in Eastern Nigeria:a sociopolitical history of Owerri and its hinterland,1902-1947. Ohio: Kent State University Press. ISBN 0873383680.
  17. ^ Jones, G.I; Forde, Daryll (1962). 𝑻𝒉𝒆 𝑰𝒃𝒐 𝒂𝒏𝒅 𝑰𝒃𝒊𝒃𝒊𝒐 𝑺𝒑𝒆𝒂𝒌𝒊𝒏𝒈 𝑷𝒆𝒐𝒑𝒍𝒆𝒔 𝒐𝒇 𝑺𝒐𝒖𝒕𝒉-𝑬𝒂𝒔𝒕𝒆𝒓𝒏 𝑵𝒊𝒈𝒆𝒓𝒊𝒂: Ethnographic Survey of Africa, Western Africa part III. London: Oxford University Press for the International African institute. p. 144.
  18. ^ "Agwa at a Glance". www.Insideagwa.com.ng. Inside Agwa News and Entertainment. 16 May 2024. Retrieved 23 June 2024.
  19. ^ PIND (2021). Conflict Resolution in Agwa Clan in Oguta Local Government Area (LGA) of Imo State by a Network of Peace Actors–A Case Study (Report). Foundation for Partnership in the Niger-Delta. p. 3. The Agwa Clan is historically known as the ancient warriors' kingdom
  20. ^ Sylvester Chukwuemeka (18 June 2024). "AGWA DEVELOPMENT: A HISTORICAL APPRAISAL AND PROJECTING THE FUTURE". www.Insideagwa.com.ng. Inside Agwa News and Entertainment. Retrieved 23 June 2024. With an increased population, they started the " expansionist project." The large expanse of arable land we have today is to their credit
  21. ^ Igyor, Doris (19 January 2009). "Count Us Out of Proposed Njaba, Orashi States". Nigeria. Abuja. Retrieved 23 June 2024. with their brothers and sisters in Owerri, Ihiagwa, Nekede, Irete, Uratta, etc, because they enjoy mutual culture and language affinity
  22. ^ Unagha, Amanze (2004). Agwa in Perspective. Lagos: Gifas & Associates. p. 12-13. ISBN 9780647988. ...her dialect contains a lot of tonal mixture... differentiated from the dialects of the other towns around it by high accent that characterizes their speech
  23. ^ Uzoaru, Stanley (20 February 2023). "10 communities,100 villages endorse Izunaso for Imo West senate". Owerri. Retrieved 23 June 2024. Agwa clan is about half of the population of the entire Oguta LGA. Whereas the people of Agwa Clan comprising the three INEC Wards: (i) Mgbala/Ubah Ward (ii) Obudi/Aro Ward, and (iii) Uwaorie Ward
  24. ^ "Agwa at a Glance". www.Insideagwa.com.ng. Inside Agwa News and Entertainment. 16 May 2024. Retrieved 23 June 2024. She is the second most single-populated clan in Imo State after Ogwa-Mbieri ... and the highest in Oguta.
  25. ^ Ajayi, Rotimi; Fashagba, Joseph Yinka (2020). Advances in African Economic, Social and Political Development. Springer Nature. p. 69. ISBN 9783030505097.
  26. ^ National Population Commission. "HISTORY OF POPULATION CENSUS IN NIGERIA". www.nationalpopulation.gov.ng/. National Population Commission. Retrieved 25 June 2024. The 1963 census exercise despite the controversies it generated especially its rejection by Governors of Eastern and Midwestern Nigeria who went to the Supreme Court to contest the results, but lost was accepted by the Federal Government.
  27. ^ Nigeria Federal Census Office (1964). Population Census of Nigeria, 1963: Eastern Region. Lagos: Nigeria: Federal census Office.{{cite book}}: CS1 maint: publisher location (link)
  28. ^ Committee on the Judiciary, United States Congress (1969). Relief Problems in Nigeria-Biafra: Hearings Before the Subcommittee to Investigate Problems Connected with Refugees and Escapees... U.S Government Printing Office.
  29. ^ Ozor, Nduka (23 September 2015). "Widow's Empowerment Program". ndukao.blogspot.com. Nduka Ozor. Retrieved 23 June 2024. Agwa community is located in the Eastern Part of Nigeria. Eighty-five percent of the people are predominantly Catholics. The town has a total population of about 230,000 people with two catholic parishes, one public post primary school and, three private post-primary school.
  30. ^ "Agwa at a Glance". www.Insideagwa.com.ng. Inside Agwa News and Entertainment. 16 May 2024. Retrieved 23 June 2024. What the Ohanaeze Ndi Igbo is to the Igbo tribe, is what ACU is to the Agwa clan/The ADF is the apex forum for all Agwa sons and daughters living outside Nigeria. It is a platform for the socioeconomic advancement of the Agwa clan and membership welfare
  31. ^ Ozor, Nduka (23 September 2015). "Widow's Empowerment Program". ndukao.blogspot.com. Nduka Ozor. Retrieved 23 June 2024. Agwa community is located in the Eastern Part of Nigeria. Eighty-five percent of the people are predominantly Catholics
  32. ^ Nnoruga, James (2023). "Examining the Sudden Religious Change in the South-East Nigeria in the Light of Horton's Theory of Religious Change". Nigerian Journal of African Studies (NJAS). 5 (3): 59. ISSN 2734-3146. Over the last decade, the South-East Nigeria has seen ...an unprecedented number of votaries going back to the Igbo/African traditional religion.
  33. ^ Nwadike, Chinedu (25 February 2024). "On the Resurgence of African Traditional Religion". The Forum Newspaper. No. 13 (808 ed.). Orlu: Catholic Diocese of Orlu. p. 13. You have heard it whispered in some corners and also witnessed a series of arguments boldly presented in public places that... it is time to return to African Traditional Religion... In this regard, a growing number of youths (a very small fraction now anyway) are distancing themselves from Christian religious practices and teachings they were nurtured in since childhood and renouncing Christianity.
  34. ^ "Agwa". www.igbotique.com. Igbotique.com. Retrieved 23 April 2025.
  35. ^ Ngoka, C.D (1982). "A History of Ihiagwa". Ọha Ihiagwa Cultural Magazine. Nsukka: Ihiagwa Students Association, University of Nigeria Chapter.
  36. ^ Johnson, Israel Ndu (March 2020). "Omungwo In The Evolution Of Elele As The Cradle Of Ikwerre". West African Research Journal of Arts, Management, Physical and Social Sciences. 11 (1). In Elele, there is common belief that Ele's last son was Agwa and Agwameans remainder in Ikwerre language
  37. ^ Unagha, Amanze (2004). Agwa in Perspective. Lagos: Gifas & Associates. p. 6. Those who adhere to this version of ancestral descent provide a genealogical tree, which shows that Agwa had nine sons, representing the founders of the nine different towns of the clan
  38. ^ "History of Agwa". Agwainfo.com. Agwainfo. 25 July 2010. Retrieved 23 April 2025.
  39. ^ Sylvester Chukwuemeka (18 June 2024). "AGWA DEVELOPMENT: A HISTORICAL APPRAISAL AND PROJECTING THE FUTURE". www.Insideagwa.com.ng. Inside Agwa News and Entertainment. Retrieved 23 June 2024. Oral history had it that the ancestors of Agwa migrated from Ihiagwa, Owerri West, Local Government Area, Imo State
  40. ^ Unagha, Amanze (2004). Agwa in Perspective. Lagos: Gifas & Associates. p. 6. Those who adhere to this version of ancestral descent provide a genealogical tree, which shows that Agwa had nine sons, representing the founders of the nine different towns of the clan
  41. ^ Sylvester Chukwuemeka (18 June 2024). "Agwa Development: A Historical Appraisal and Projecting the Future". Inside Agwa News and Entertainment. Retrieved 23 June 2024. When our ancestors settled within the territory called Agwa, they started boosting their population by bearing as many children as possible, and adopting and assimilating strangers (Ndi Isu). With an increased population, they started the expansionist project.
  42. ^ Unagha, Amanze (2004). Agwa in Perspective. Lagos: Gifas & Associates. p. 8.
  43. ^ Iweadighi, Sabinus. "Origin or Genealogy of the Igbo people of Nigeria" (Document). Vienna: Sabinus Iweadighi. p. 2. This hypothesis says that the Igbo people have been here – where they are located now - since the beginning of time. It argues they have remained in their present area without being immigrants since they occupied a kind of established position territorial-wise. This tends to support the views of Hartle who said that "Archaeology indicates that the Igbo were in occupation of parts of South-Eastern Nigeria by 2000–3000 BC.
  44. ^ Isichei, Elizabeth (1976). A History of the Igbo People. London: Macmillan press.
  45. ^ Emereole, Walter; Nkwocha, Anthony (December 2020). "Ndigbo and the Enigma of an Unsettled Historical Origin; a Contribution to an Unending Dialogue". Port Harcourt Journal of History & Diplomatic Studies. 7 (4): 85–101. That is, those Igbo who believe that they were created and place where they presently found themselves in Igbo land, The Nfunala Theory is used to explain their claim
  46. ^ Isichei, Elizabeth (1976). A History of the Igbo People. London: Macmillan press. The Igbo homeland is one of the most densely populated in the world, and its inhabitants – the Igbo – may have lived in their present locale from the dawn of human history.
  47. ^ Ngoka, C.D (1982). "A History of Ihiagwa". Ọha Ihiagwa Cultural Magazine. Nsukka: Ihiagwa Students Association, University of Nigeria Chapter.
  48. ^ Okor, Emezi (1975). "The Origin of Ihiagwa" (Interview). Interviewed by J.O Muruakor. Umuelem-Ihiagwa: Ihiagwa Students Association.
  49. ^ Weize, Constanze (2013). "Governance and Ritual Sovereignty at the Niger-Benue Confluence: A Political and Cultural History of Nigeria's Igala, Northern Yoruba and Nupoid-Speaking Peoples to 1900 C" (Document). Los Angeles: UCLA Electronic Theses and Dissertations. p. 72. the period of the early divergence of the proto-Western Benue-Congo, out of which emerged the ancestral speech communities of the later Yoruba, Igala, and Nupoid-speaking peoples. These developments occurred in the region around the Niger-Benue confluence from as early as the fourth millennium BC
  50. ^ Nwaezeigwe, Tony Nwankwo. "The Politics Of Language And Ethnic Identity Among The West Niger Igbo Of Nigeria" (Document). Nsukka: Nwaezeigwe Tony. p. 460. All these similarities in vocabularies tend to point to one direction.— that the Igbo, Edo, Yoruba, Igede, Igala, Idoma, Nupe, Bassa, Gwari (Gbagyi), Ogori and Igbira (Ebira) among others once lived together as one people in one common area in the remote past where they spoke one common language.
  51. ^ Talbolt, Percy; Mulhall, H (1962). The Physical Anthropology of Southern Nigeria. Cambridge: Cambridge University Press. ISBN 9781107652026. The Ibo…. have no tradition of migration from elsewhere and appear to have settled in the thickly populated parks of Nri-Awka and Isu-Ama area for a very long period and have spread from there… {{cite book}}: ISBN / Date incompatibility (help)
  52. ^ {cite news |author =eTimes News Africa|date=4 July 2020 |title=Idah: Home of Igbos, Jukuns, Yorubas and Hausas |location=Idah |quote=It is incorrect to say that Idah is occupied by Igalas, Idah which is today called headquarter of Igala land was first occupied by Igbos, Yorubas, jukun and Hausas, the Igbo part of Idah were the descents of Onoja, Onoja was the son of Eri the founder of ancient NRI kingdom in Anambra state..}}
  53. ^ Boston, J.S (1960). "Notes on Contact Between the Igala and the Ibo". Journal of the Historical Society of Nigeria. 2 (1): 54. JSTOR 41970820. Retrieved 30 July 2024. Yet Igala traditions explicitly state that Aboh was founded in migration of families from Idah, the Igala capital
  54. ^ Nwaezeigwe, Tony Nwankwo. "The Politics Of Language And Ethnic Identity Among The West Niger Igbo Of Nigeria" (Document). Nsukka: Nwaezeigwe Tony. p. 465. are the copious traditions of migrations of waves of people out of the centre of Benin power to several places. In fact, there is no ethnic group in the Niger Delta which does not have accounts of migration from Benin
  55. ^ Nzimiro, Ikenna (1972). Studies in Ibo Political Systems: Chieftaincy and Politics in Four Niger States. California: University of California Press. p. 15.
  56. ^ Ezechukwu Nwagwu, Victoria (23 January 2024). "Enwe Lagwa: African Monkeys That Bury Their Dead". funtimemagazine.com. Funtimes Magazine. Retrieved 24 April 2025. According to traditional rulers of Lagwa, they had a forefather (Agwa), the very first man who lived in Lagwa with his wife over 300 years ago
  57. ^ "Ngwa Community UK". ngwacommunityuk.org. Ngwa Community UK. 2014. Retrieved 30 July 2024.
  58. ^ Johnson, Israel Ndu (March 2020). "Omungwo In The Evolution Of Elele As The Cradle Of Ikwerre". West African Research Journal of Arts, Management, Physical and Social Sciences. 11 (1).
  59. ^ Jones, G.I; Forde, Daryll (1950). The Ibo and Ibibio Speaking Peoples of South-Eastern Nigeria: Ethnographic Survey of Africa, Western Africa Part III. London: Oxford University Press for the International African Institute. p. 144.
  60. ^ Igyor, Doris (19 January 2009). "Count Us Out of Proposed Njaaba, Orashi States". AllAfrica. Retrieved 23 June 2024.
  61. ^ Cole, Herbert M.; Aniakor, Chike (1984). Igbo Arts: Community and Cosmos. Los Angeles: Museum of Cultural History, University of California. ISBN 0930741005.
  62. ^ Chinonso1 (2020). "The Steemalive Contest: The Root My Home Town". Steemalive. Retrieved 23 June 2024.{{cite web}}: CS1 maint: numeric names: authors list (link)

References

[edit]

1.Unagha, Amanze (2004). Agwa in Perspective. Lagos: Gifas & Associates.

2.Nigeria Postcode (2014). "Obudi-Agwa Imo Postal Code". Nigeriapostcode.com. Nigerian Postal Code Directory. Retrieved March 27, 2024. 464112

3. Emereole, Walter; Nkwocha, Anthony (December 2020). "Ndigbo and the Enigma of an Unsettled Historical Origin; a Contribution to an Unending Dialogue". Port Harcourt Journal of History & Diplomatic Studies. 7 (4): 85–101.

4. Talbolt, Percy; Mulhall, H (1962). The Physical Anthropology of Southern Nigeria. New York. ISBN 9781107652026. {{cite book}}: ISBN / Date incompatibility (help)CS1 maint: location missing publisher (link)

5. Njoku, Constance; Onyeanu, Lilian; Anyaele, Michael (2020). "ORAL Tradition As Source Of Sustenance Of Traditional Values: A Study Of The Legendary Mbaeri Nwaotuoke, Founder Of The People Of Mbieri Of Imo State". Nigerian Social Science Education Review. 4 (1): 36–47.

6.Isichei, Elizabeth (1976). A History of the Igbo People. London: Macmillan press.

7. Nzimiro, Ikenna (1972). Studies in Ibo Political Systems: Chieftaincy and Politics in Four Niger States. University of California Press. p. 15.

8. Committee on the Judiciary, United States Congress (1969). Relief Problems in Nigeria-Biafra: Hearings Before the Subcommittee to Investigate Problems Connected with Refugees and Escapees. U.S Government Printing Office.

9. Ifesinachi Nwadike (10 November 2021). The Ludicrousness of "Ungodly Things" An essay on African Christians and the destruction of African heritages (Report). Kalahari Review. p. 1. Retrieved 23 June 2024.

10. Anudu, Odinaka (3 July 2020). "How gas firms, Imo government exploit oil-producing communities". BusinessDay Investigation. Owerri. Retrieved 23 June 2024.Agwa in Oguta hosts Sterling Global Oil Exploration and Energy Company.

11. Uba, Don (2 April 2018). "Imo Community, Oil Firm At War Over Breach Of Agreement". Lead Stories. Owerri. Retrieved 23 June 2024.

12. Ozor, Nduka (23 September 2015). "Widow's Empowerment Program". Nduka Ozor. Retrieved 23 June 2024. Agwa community is located in the Eastern Part of Nigeria. Eighty-five percent of the people are predominantly Catholics. The town has a total population of about 230,000 people with two catholic parishes, one public post primary school and, three private post-primary school.

13. Igyor, Doris (19 January 2009). "Count Us Out of Proposed Njaaba, Orashi States". Nigeria. Abuja. Retrieved 23 June 2024.

14. Uchenwoke Ekperechi, John Mbonu (23 May 2024). "UZI: THE OLDEST TREE IN EASTERN NIGERIA". www.Insideagwa.com.ng. Inside Agwa News and Entertainment. Retrieved 23 June 2024.

15. Cole; Aniakor, Chike (1984). Igbo Arts: Community and Cosmos. Los Angeles: Museum of Cultural History, University of California. ISBN 0930741005. {{cite book}}: Unknown parameter |DUPLICATE_first1= ignored (help)

16. Jibiri, Nnamdi; Eke, Benedict Chukwudi (April 2021). "Radionuclide contents in yam samples and health risks assessment in Oguta oil producing locality Imo State Nigeria". International Journal of Physics Research and Application. 4 (1): 6–14. doi:10.29328/journal.ijpra.1001034. ISSN 2766-2748.

17. "Agwa at a Glance". www.Insideagwa.com.ng. Inside Agwa News and Entertainment. May 16, 2024. Retrieved 23 June 2024.

18. Ekechi, Felix (1989). Tradition in Eastern Nigeria: a sociopolitical history of Owerri and its hinterland, 1902-1947. Ohio: Kent State University Press. ISBN 0873383680.

19. Conflict Resolution in Agwa Clan in Oguta Local Government Area (LGA) of Imo State by a Network of Peace Actors – A Case Study (Report). Foundation for Peace In the Niger Delta. 2020. p. 3-5. Retrieved 23 June 2024.

20. Okoroiwu, Gideon (2014). "Studies on the Menace of Hookworm Infection in Agwa community, Oguta LGA of Imo State Nigeria". Journal of Medical Laboratory Sciences. 23 (1): 62–67.

21. Uzoaru, Stanley (20 February 2023). "10 communities,100 villages endorse Izunaso for Imo West senate". Owerri. Retrieved 23 June 2024.

22. Ekechi, Felix (1981). "Aspects of Palm Oil Trade at Oguta (Eastern Nigeria), 1900-1950". African Economic History (10): 33–65. doi:10.2307/3601294. JSTOR 3601294. Retrieved 23 June 2024.

23. Uzoigwe, Godfrey N. (2004). "Evolution and Relevance of Autonomous Communities in Precolonial Igboland". Journal of Third World Studies. 21 (1): 139–150. JSTOR 45198366. Retrieved 23 June 2024.

24. "Escalating Insecurity in Mgbala Agwa Community in Imo state Sparks Concerns as Government and Police Response Lags". Owerri. 19 February 2024. Retrieved 23 June 2024.

25. Nwakamma, Obi (September 2023). "Igbo Enwegh Eze: From an Antinomy to the Deutro Nomos, A critique of the second wave of Pseudo-Monarchism in the evolution of Igbo political Systems". Ikéngà International Journal of Institute of African Studies. 24 (3): 1–16. doi:10.53836/ijia2023/24/3/002 (inactive 1 November 2024). ISSN 2006-4241.{{cite journal}}: CS1 maint: DOI inactive as of November 2024 (link)

26. John Mbonu Uchenwoke, Wisdom Onuegbu, H.R.M I.O Assor (May 2022). What You Don't Know About Ogbafor Agwa Market [Inside Agwa] (MP4) (Motion picture). Obudi-Agwa: Inside Agwa TV. Retrieved 23 June 2024. The Ogbafor Market is one of the oldest markets in Imo State....It was pioneered by the Umudude Lineage group

27. Ekperechi Uchenwoke, Jumbo Obinna (March 2, 2024). Is Agwa an Oil Community? [Inside Agwa] (MP4) (Motion Picture). Agwa: Inside Agwa Tv. Retrieved 23 June 2024.

28. Herbert M. Cole, Karen L. Morell (1985). Two Igbo Masquerades: Beauty and the Beast [African Encounters: The African Studies Programme in the Jackson School of International Studies, University of Washington] (Motion picture). Agwa, Imo State: University of Washington Libraries.

29. Okor, Emezi (1975). "The Origin of Ihiagwa" (Interview). Interviewed by J.O Muruakor. Umuelem-Ihiagwa: Ihiagwa Students Association.

30. Ngoka, C.D (1982). "A History of Ihiagwa". Ọha Ihiagwa Cultural Magazine. Nsukka: Ihiagwa Students Association, University of Nigeria Chapter.

31. Jones, G.I; Forde, Daryll (1950). 𝑻𝒉𝒆 𝑰𝒃𝒐 𝒂𝒏𝒅 𝑰𝒃𝒊𝒃𝒊𝒐 𝑺𝒑𝒆𝒂𝒌𝒊𝒏𝒈 𝑷𝒆𝒐𝒑𝒍𝒆𝒔 𝒐𝒇 𝑺𝒐𝒖𝒕𝒉-𝑬𝒂𝒔𝒕𝒆𝒓𝒏 𝑵𝒊𝒈𝒆𝒓𝒊𝒂: Ethnographic Survey of Africa, Western Africa part III. London: Oxford University Press for the International African institute. p. 144.

32. Nigeria Federal Census Office (1964). Population Census of Nigeria, 1963: Eastern Region. Lagos: Nigeria: Federal census Office.{{cite book}}: CS1 maint: publisher location (link)

33. Eastern Nigeria (Nigeria) Agriculture Division (1962). Report 1960/1961-1963/1964 (Report). Government Printer 1962.

34. Ifesinachi Nwadike (10 November 2021). The Ludicrousness of "Ungodly Things" An essay on African Christians and the destruction of African heritages (Report). Kalahari Review. Retrieved 23 June 2024..

35. PIND (2021). Conflict Resolution in Agwa Clan in Oguta Local Government Area (LGA) of Imo State by a Network of Peace Actors –A Case Study (Report). Foundation for Partnership in the Niger-Delta. p. 3.

36. Sylvester Chukwuemeka (18 June 2024). "AGWA DEVELOPMENT: A HISTORICAL APPRAISAL AND PROJECTING THE FUTURE". www.Insideagwa.com.ng. Inside Agwa News and Entertainment. Retrieved 23 June 2024.

37. Ajayi, Rotimi; Fashagba, Joseph Yinka (2020). Advances in African Economic, Social and Political Development. Springer Nature. p. 69. ISBN 9783030505097.

38.National Population Commission. "HISTORY OF POPULATION CENSUS IN NIGERIA". www.nationalpopulation.gov.ng/. National Population Commission. Retrieved 25 June 2024.

39. Nnoruga, James N (2023). "Examining the Sudden Religious Change in the South-East Nigeria in the Light of Horton's Theory of Religious Change". Nigerian Journal of African Studies (NJAS). 5 (3): 59–67. ISSN 2734-3146.

40. Nwadike, Chinedu (25 February 2024). "On the Resurgence of African Traditional Religion". The Forum Newspaper. No. 13 (808 ed.). Orlu: Catholic Diocese of Orlu. p. 13.

41. Johnson, Israel Ndu (March 2020). "Omungwo In The Evolution Of Elele As The Cradle Of Ikwerre". West African Research Journal of Arts, Management, Physical and Social Sciences. 11 (1).

42."Ngwa Community UK". ngwacommunityuk.org. NgwaCommunityUK. 2014. Retrieved 30 July 2024.

43. Chinonso1 (2020). "The Steemalive Contest:The Root my Home Town". Steemalive. Retrieved 23 June 2024.{{cite web}}: CS1 maint: numeric names: authors list (link)

44. Boston, J.S (1960). "Notes on Contact Between the Igala and the Ibo". Journal of the Historical Society of Nigeria. 2 (1): 52–58. JSTOR 41970820. Retrieved 30 July 2024.

45. Iweadighi, Sabinus. "Origin or Genealogy of the Igbo people of Nigeria" (Document). Vienna: Sabinus Iweadighi. p. 2.

46. Nwaezeigwe, Tony Nwankwo. "The Politics Of Language And Ethnic Identity Among The West Niger Igbo Of Nigeria" (Document). Nsukka: Nwaezeigwe Tony. p. 457-465.

47. eTimes News Africa (4 July 2020). "Idah: Home of Igbos, Jukuns, Yorubas and Hausas". Idah. Retrieved 2 August 2024.

48. Weize, Constanze (2013). "Governance and Ritual Sovereignty at the Niger-Benue Confluence: A Political and Cultural History of Nigeria's Igala, Northern Yoruba and Nupoid-Speaking Peoples to 1900" (Document). Los Angeles: UCLA Electronic Theses and Dissertations. p. 72.

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