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Unknown to many, the traditional institution is technically, the fourth tier of government, after the legislator, executive, and the judiciary. The ignorance of this fact has tended to foist on the citizenry, a situation where the opinions of traditional rulers or issues affecting them have been treated with grave levity.
It is an incontrovertible fact that the traditional institution is the closest form of government to the people because of its grassroot nature. In every community, no traditional ruler can feign ignorance of not knowing the good, the bad or ugly elements in his community, except of course, those monarchs who rule their domains from other climes or cities.
Naturally, every human being comes from a particular community before he or she may migrate(as the case may be), to the urban areas in search of greener pastures. Such persons notwithstanding the fortunes they may eventually make as a result of such migration, or conversely, the downward slope of their expectations, eventually returns home occasionally or seasonally, especially during festivity periods to celebrate with their kiths and kin . This scenario, undoubtedly underscores the prime essence of the pride of place our rural communities enjoy among various people who populate our various communities.
Again, in the area of security, it is axiomatic to assert that most of the restiveness in our society today have their roots from the communities. This, in turn, breeds all manner of undesirable elements, and societal malaise.
Not too long ago, a certain “Aboki” former Governor of Imo State, was notoriously known for always recruiting hoodlums, and societal waste products in human forms from a particular local government area near Owerri, the State capital, for his dirty, and hatchet jobs. Today, the stench, and dirt such despicable notoriety has gummed on the social image and perception of people from the community in question might take years to fade.
In other words, I am trying to underscore the sublime roles traditional institutions play in societal cohesion and ordering. A community can without fear of equivocation, be described as a sine qua non to good governance.
Unarguably, it is in recognition of the indispensability of our communities as the pivot for security of lives and properties, social harmony, and good governance, that the Governor of Imo State, Senator Hope Uzodinma, recently considered it wise, and expedient to present Staff of Office to about 52 traditional rulers in Imo State.
For record purposes, these new monarchs, and their respective autonomous communities as well as their local government areas are enumerated hereunder. From Mbaitoli local government area, we have HRH Eze (Engr) Marcel Uzegbu of Ofekata Orodo community, where the constitution prescribed rotation as mode of ascension to the throne. There are also Eze Andrew. U. Chukwu of Amaocha Afara community, Eze (Engr) Chukwuma. N. Egbuchulam of Umunoha community, Eze Prince Vitalis Ubasineke Achilike of Ihitte Mbieri community,and Eze Godfrey Ndubuisi Opurum of Isi – Ogbaku community. All these four ezeships are rotatory.
From Ahiazu Mbaise local government area are Eze Cosmas Onyeji of Aguneze community, Eze Cyril Uwaoma of Lude community, and Eze Remigius Ihejiene of Nnamere Mpam community – all rotatory ezeships.
Ohaji Egbema local local government area has Eze Felix Oguchi of Obosima community, and Eze Prince Chiedozie Nwokoma of Umuokanne community, who were produced through rotation. Similarly, Obowo local government area produced Eze Dominic. A. Obodo of Dikenta na Odinma community, Eze Ubadire Barnabas Okpara of Umunachi community, and Eze Basil. N. Njoku of Amanze community – all through rotatory system.
Furthermore, Ngor Okpala local government area has Eze Alexander Akalazu of Umuchulu community, and Eze Obinna Eziakonwa of Okpala community, both through rotation.
Orlu local government area has Eze Clifford Okoronkwu Uba of Nnenato – Ihioma community, Eze Livinus Ukpaka of Umuezennachi community, Eze (Dr) Obi Raphael Ekezie of Obor community, and Eze Damian Obianigwe of Isi – Ihitte Owerri – all rotatory.
Aboh Mbaise local government area produced Eze Charles Nwaiwu of Amuzu Nwenkwo community,and Eze Bede. I. Chinedum of Akpotu /Egbelu (Isiala) Uvuru community – both rotatory.
Other local government areas with newly installed monarchs include Nwangele, which produced Eze Obinna Akwiwu of Ogwuaga – Abba community, and Eze Okechukwu Onyejiuwa of Umuozu community – both rotatory. Ideato North has Eze Alino Peter Chima of Awalla community (Rotatory), and Eze Kingsley Ifeanyi Azubuike Anyaoha of Umukegwu Akokwa community (Hereditary).
Okigwe local government area has Eze Apostle Okpara Ucheruaku of Ogube Ihube community,and Eze Dr Nnamdi Chukwuma Ogbonna of Ezinachi Otanchara East community – both rotatory. Ikeduru local government area produced Eze Vitus Uchenna Kasa of Assa Ngugo community – rotatory, while Isu local government area has Eze (Barr) Darlington. C. Ogbenna of Isuokporo community – hereditary.
From Ihitte Uboma local government area comes Eze Obasi Ignatius Ike of Ezimba community (rotatory). Nkwerre local government area has Eze (Sir) Israel Ajuonuma of Umudi community (rotatory), while Oru East local government area has Eze Ethelbert Ononobi of Ofekata 1 community(hereditary) Eze (Dr)Cletus Ikechukwu Clement Ikechukwu Okonkwo of Umuhu Omuma community(rotatory) and Eze (Dr) Aloy Appah Onwuamaeze Nwokeji of Akuma community – hereditary.
On the list also include Oguta local government area, Eze Hippolyte Duru of Ejemekwuru community, Eze (Dr) Uzoma Akopunwanne of Obeabor community – both rotatory , and Eze John Ezeigwe of Nnebukwu community (hereditary). Onuimo local government area produced Eze Raymond Ifeanyichukwu Odoememenam of Ezelu Okwe community (rotatory), while Ezinihitte Mbaise local government area has Eze Pat Abii of Umuore community (rotatory).
Owerri West local government area has Eze (Engr) Kingsley Ajoku of Oforola community (rotatory), while Owerri North has Eze Mitchell Uchenna Egbukole of Egbu community (hereditary), and Eze (Sir) Boniface. I. Ariri of Obibi Uratta community (rotatory). Owerri Municipal has Eze Deacon Ihebom Kevin Tochukwu of Umuihugba Umuodu community (hereditary).
From Isiala Mbano local government area comes Eze Barr C. C. Okoro of Amaraku community, Eze Samuel Okwudiri Amaefule of Ibeme Amaise community, Eze Stephen Ononiwu of Ekwedim, Eze Joseph Kelechukwu Ike of Umuneke Ugiri community – all rotatory, and Eze Nweme Chima Chidozie of Osu Owerre community (hereditary).
On the Orsu local government area list are Eze John. O. Odimegwu of Eziama community (rotatory),and Eze Herbert Smart Ubah of Amakpara community (rotatory), while from Oru West local government area is Eze Charles Obidimbu Ejemeka of Umunna/Amadehi community(rotatory) with Ehime Mbano local government area concluding the list with Eze Felix. E. Duru of Ibeamaukwu – Ama community (hereditary).
Before now, the affected communities have been without traditional rulers (kings). This vacuum, according to confirmed reports from most of these communities, has continually orchestrated security challenges and other social vices for the inhabitants of the affected communities due to lack of a streamlined leadership structure which the absence of a king created.
The governor, as the Chief Security Officer of Imo State, appreciated the fact that a security breech in any part of the State might have a spill over effect on other parts. And as is charismatic of the Governor, he also made absolute sure that the will of the people prevailed unlike in the past where the ex-aboki governor shared Imo Ezeships in Government House like mere wins from Betnaija lottery.
Democratically,under the present 3R government, the various communities were allowed to freely choose their kings where ascension to the throne is “rotatory”. But where it is hereditary, the Governor ensured that the “heir apparent or crowned Prince” succeeded the late king in concomitance with the constitution of the various communities. The Governor, as an unrepentant advocate of equity, fairness and justice, made sure that these triumvirates prevailed throughout the entire process.
Evidently, Imo is today reaping bountifully from the Governor’s wisdom to allow the people freely choose their king. As a democrat, the Governor appreciates that power belongs to the people and that “nobody forces a wicked master on an unwilling servant.” Relatively, Imo is peaceful, and everybody is happy for that singular reason.
A recent newspaper report even had it that two particular neighbouring States in the South East geopolitical zone, have been asking what kind of midas touch Governor Uzodinma possesses for him to able to resolve Ezeship issues in these various communities without acrimony, and disenchantment holding sway during and after the exercise. It is a known fact that Ezeship issues in Igboland have always been very thorny. But under Governor Hope Uzodinma, it was seamless.
As the monarchs settle down in their various communities, it is expected that they will reciprocate the Governor’s brotherly gesture by keeping faith to their duties as the Chief Security Officers of their domains. Security of lives and properties is one of the cardinal agenda of the 3R government in Imo. Their exalted positions should therefore, not be an avenue for witch hunting of any sort. They should be fair, and just to all manner of persons both in their utterances, and actions.
The peace and security being enjoyed in various communities nay Imo State presently, must not be compromised or taken for granted. Our monarchs should understand that “the eye and the nose are one, and that when one is hurt, the other sheds water.”
Governor Uzodinma loves Imolites, and wants everyone to be safe at all times. He must therefore, be supported to win maximally, any form of insecurity in Imo.
Kennedy Eweama.
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