Before the coming of the white man, Major Moore House, Nnewi was already organized into four communities of Otolo, Uruagu, Umudim and Nnewichi. That time it was the practice to carry the Kings on Akpata which was like a chair firmly tied to a flat wooden construct with which kings were carried whenever they embarked on a long journey.
Usually eight able bodied men (warriors) were assigned for that duty, and they usually alternate in four-man team because only four men would carry the king at a time.
So, the Obis of Uruagu, Umudim and Nnewichi arrived the Nkwo Edo market arena by the hundred-foot road with their Isi Obis and entourage at different times. The Obi Otolo was represented by Eze Odumegwu Nwosu, an influential and successful colonial business merchant.
After the Obis had received Major Moore House and his entourage, the white man addressed the people who sat in four groups. After passing his messages of peace and cessation of hostilities if any still existed, he recognized the four Obis as “Chiefs” which was the title used for recognised traditional rulers at that time.
Chief Orizu of Otolo was represented by Ezeodumegwu Nwosu, Chief Okonkwo of Uruagu, Chief Okafor of Umudim and Chief Onyekaba of Nnewichi.
After the vote of thanks and assurances by the Obis delivered via the Obi of Uruagu, the occasion was about to come to a close when the young Orizu was carried into the arena on “Akpata” and accompanied by a handful of men.
He made his way to the very place where Otolo people were seated , it was then that Ezeodumegwu Nwosu who had already received the Orizu’s warrant of recognition took him to the Interpreter to the white man and explained to him that this the Obi of Otolo that he represented.
Only the interpreter knew what he told the white man that made him hand over a warrant of recognition to the young Orizu and after that the occasion came to a close and everyone dispersed.
“Ewee ewelukwa”
Ewee ewelukwa was a slogan “akuku” by the people of Uruagu, Umudim and Nnewichi against the people of Otolo for insisting on taking two shares in consumption but contribute one share in work/labour.
Unfortunately, nothing was shared during the time of Ezeodumegwu Nwosu except that he took his turn in adjudication of customary cases at the Agbaja court, until his demise.
During and after the civil war, relief materials were distributed with Nnewi agreed sharing ratio of 9:7:5:4.
However, the Obis observed that their shares especially cow meat, goat meat, money and other things were shared into five portions instead of four portions, they endured it for a while.
The Obi of Uruagu Umeozuluigbo objected to it in one of such sharing events and the four Obis ended it. It is important that it was after stopping it that the “akuku” spread, like “ewee ewelukwa Otolo ji eri oke n’abo”.
Otolo wanted to defend it with the warrant given to Nwosu Ezeodumegwu but the other Obis’ of Uruagu, Umudim and Nnewichi insisted that what was handed to Nwosu Ezeodumegwu was the warrant meant for the Orizus’.
They also insisted that the one later given to Orizu was a mistake and demanded to know the people that Nwosu Ezeodumegwu ruled with his own warrant.
They further reminded Otolo people that Nwosu was not the only Nnewi man given a warrant aside the four ruling houses. The likes of Dim Ohachili ( Dim Ohachi ) and others were also given warrants by the white men.
So ewee ewelukwa means “one party taking two shares in whatever guise”. It was a very popular slogan (akuku) in the late 60s and 70s. By 1980s it has faded away but used occasionally.
The argument of the Nwosus’ was that Orizu was given a warrant as the Obi Nnewi while the warrant given to Nwosu Ezeodumegwu was for Obi Otolo. This argument failed flat as ndi Nnewi rejected it and never accorded that understanding to it.
The issue of Obi Nnewi
Before the Agbanano pact that created the Nnewi that we have today, Obi Otolo was regarded as Obi Nnewi because Otolo succeeded Digbo who succeeded Nnewi. Only the children of Nnewi recognized that, but the Isus’, the Uruagus / Ezeafuogu, Dim Agus’ did not recognize that.
After the adoption of Nnewi as the general name for all the quarters of Nnewi, the Obi of Otolo continued to use Obi Otolo/Nnewi. I see nothing wrong with it as the other Obis could also use Obi Uruagu/Nnewi, Obi Umudim/Nnewi and Obi Nnewichi/Nnewi.
Some Uruagu people, Umudim people and Nnewichi people do not know that before the Agbanano pact the Obi Otolo was the Obi Nnewi.
Remarkably, the issue of Obi Nnewi was settled in the famous 1956 agreement which recognized the four Obis as Obis of Nnewi 1, 2, 3 and 4 respectively.
Finally, ewee ewelukwa was the rejected practice of Otolo taking two shares instead of one share in the affairs of Nnewi. Ever since it was stopped in Nnewi, it has not reared its head again in Nnewi.
Ezenwa Onyekaba writes from Nnewi.
Addendum on “Ewee ewelukwa” by Anayo Nwosu
On 5 February 1905, Major Moorehouse made the following leaders of Nnewi warrant chiefs:
1. Chief Orizu Iwuchukwu (Nnewi/Otolo)
2. Chief Nwosu Ezeodumegwu (Otolo)
3. Chief Obiagbawasim Okonkwo (Obi Uruagu)
4. Chief Eze Anyinighi Okafor (Obi Umudim)
5. Chief Eze Orumba (the Obi of Nnewichi)
They were allotted timeframe to preside over Agbaja Area Court as follows:
1. Chief Iwuchukwu Orizu for 3-4 months
2. Chief Nwosu Ezeodumegwu for 2 months
3. Chief Obiagbawasim for 1 month
4. Chief Okafor for 1 month
5. Chief Eze Orumba for 1 month.
Note that:
1. Otolo got 2 slots for warrant chiefs – one for Obi Nnewi/Otolo and another for Nwosu Eze Odumegwu for his exemplary leadership demonstration before Major Moorehouse.
2. Uruagu, Umudim and Nnewi got one warrant each.
3. Chief Orizu got 3-4 months as judge at the Agbaja Area Court while his brother from Otolo got 2 months and the Obis of Uruagu, Umudim and Nnewi got 1 month presiding allotment each.
Anayo Nwosu is the Ikenga Ezenwegbu of Nnewi.
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