AKPONNAYA
The History, Culture, and Development of Akpo Kingdom
Aguata Local Government Area, Anambra State, Nigeria
PART I: ORIGINS AND ANCESTRAL ROOTS
1. The Name Akponnaya
Akponnaya is the ancestral name and proud moniker of Akpo, a historic and culturally rich town in Aguata Local Government Area of Anambra State, Nigeria. The name is derived from Igbo, and carries within it the story of the community's founding.
Akponnaya was the second child of Umennebe Dike — also written Nnoebe Dike — a man believed to have come from Nri and who settled in the south-eastern part of Aguata, at a place called Akalabo, in the heart of the town of Amesi. Umennebe Dike had three sons: Amesi, the first; Akpo, the second; and Ebele (also known as Achina), the third and last. The name Ebele itself reflects the consolation his father felt after the long-awaited birth.
Akponnaya was so named because he closely resembled his father in strength and character. In Igbo, the name loosely means "they call him after his father" — a name of identity, likeness, and honour — while another interpretation renders it as "the strength of his father was given to him." Over generations, the name shortened to simply Akpo, which became the name of the entire community and kingdom.
Akponnaya also bore the title Ogaranya bi n'ugwu — "the wealthy man who lives on the hill" — a reflection of his status, prosperity, and the elevated position his lineage occupied in the social and physical landscape of the Aguata region.
2. The Founding of Akpo Kingdom
Being the first son, Amesi occupied the Obi, as tradition warrants in most parts of Igboland, and Umennebe Dike blessed him with knowledge of herbs and their natural importance. Akpo — who so much took after his father in strength and knowledge — became the guardian of his father's empire. He supported his father's work, especially in farming, and in his father's absence, he led inter-tribal wars against the Ahafia and Aro people. Due to his strength, his father loved him deeply and called him Akponnaya.
Before his death, Umennebe Dike allotted the northern part of his kingdom — believed to be the most volatile — to Akpo, given the level of hostility coming from that direction. The southern part of the kingdom, now Achina, was allotted to Ebele.
3. Family Structure and the Six Villages
Akponnaya married two wives: Eziamaka and Ihiteama. Eziamaka bore him his first son, Oguerinam, while Ihiteama bore his second son, Onyeanusi. It is from these two sons that the entire lineage of Akpo Kingdom descends.
At the appointed time, Oguerinam got married and had three sons: Okpala-Okworo, Okpalaradoshi, and Ezedike. These three sons of Oguerinam constitute the present Ezi group of villages — Agbelu, Uhuala, and Umueze respectively.
Onyeanusi on his part also had three sons: Dimegoro, Ezemegwara, and Ezeoyeashi. They became the fathers of the present Ihite group of villages — Ogbo, Amaife, and Udo respectively.
It is therefore the sons and daughters of these six villages — rooted in the two sons of Akponnaya — that make up the present Akpo town. The six villages are traditionally grouped as follows:
• Ezi Group (from Oguerinam): Agbelu, Uhuala, and Umueze
• Ihite Group (from Onyeanusi): Ogbo, Amaife, and Udo
The villages are not merely administrative units; they are living genealogical records,
each carrying the bloodline and spirit of Akponnaya's household. Within the villages,
further subdivisions exist.
Agbelu Subdivisions
1. Umuokpalagbagosi
2. Etiti
3. Umuokpalaejiaku
4. Umeokpalaezughaa
5. Umuokpalaji
6. Umuokpalaejimofor
7. Ụmụdike
8. Umunnobe
Uhuala
1. UmuOkpalanwaneri
2. Umu okpalanoka
3. Umudimonyeagbakwusi
4. Umu-Okpalaejiaku
5. Umuokpalanu
6. Okpalaebo
7. Okpalaejesi
8. Umuokpalaonaku
9. Umuokpalaonu
Umuokpalaonu
8.Umuokpalanu
Ogbo
1. Dimonyegwara
Dimoha
2. Dimegbosi (Dimaku)
3. Umuoguachiahu
4. Umuohi
5. Dimaghara
6. Dimegoro(Dimaku)
7. Umuezelehuge
8. ỤmụEgbe
9. Umuelemmadu
10. Umumechi
11. Umuezeukwuoma
Umueze
1. Ụmụ-okpalaejighudo
2. Ụmumeogbu
3. Ụmụ-Adala
4. Ụmụ-Akunenu
5. Ụmụ-umeohia
6. Ụmụokpalaigwe
7. Ụmụokereke
Amaife
1. Umu-ezeayịshị
2. Ụmụ-ezechineke
3. Ụmụ-ezeemegwara
4. Ụmụ-ezenwaka
5. Ụmụ-ezehukọọ
6. Ụmụ-ume ọha
7. Ụmụ-ezeakụnedu
Udo
1. Umuezezọ
2. Ụmụ-umeaku
3. Ụmụ-enyidi
4. Ụmụ-umeajuta
4. Ancient Migration and Igbo Roots
Historical accounts suggest that Akpo and its sibling communities share a common ancestry rooted in the ancient Eri/Nri civilisation. Towns such as Amesi, Akpo, and Achina are said to be of one stock, whose ancestors participated in a memorable migration around the 10th century AD, going through Aguleri, Umuleri, Nri, and Oreri before settling in their present locations. This places Akponnaya's lineage within the oldest known civilisational chain in Igboland — descending from the Nri Kingdom, the spiritual heartland of the Igbo people.
The broader Aguata region is globally significant due to archaeological discoveries at Igbo-Ukwu, which revealed sophisticated bronze casting dating back to the 9th century AD — centuries before similar European techniques. Akpo is thus part of one of the oldest and most culturally advanced zones of Igboland.
5. Location and Geography
Akpo lies within the heart of Igboland, in the south-eastern part of Aguata Local Government Area of Anambra State. The town is bounded by Achina, Nkpologwu, Ogboji, Aguluezechukwu, Onneh and Amesi. Its estimated population is approximately 50,000 people.
The town is blessed with numerous natural streams, including Nwangwo, Okwaraowelie, Omerenanyazi, Nwaokwara, Aghontukoba, and Ogbomiri. These waterways have historically supported farming and animal husbandry, which remain central to the economy and identity of the people.
PART II: CULTURE, RELIGION, AND TRADITION
6. The Rich Cultural Heritage of Akpo
Akpo has a rich cultural heritage, which the people still preserve to a large extent despite the influence of western civilisation and religion. Considerable effort has been made to maintain this heritage, even as western influence continues to erode Igbo cultural principles more broadly.
Akponnaya was himself a strong warrior in his time, and his descendants carried that same warrior spirit. This martial heritage is not merely historical legend — it is woven into the very songs, dances, and oral traditions of the Akpo people. One such warrior cradle song is called Ghara Nwannem, which captures the community's identity as a people of strength and courage.
7. Religion and Spiritual Life
Before the advent of Christianity, Akpo people worshipped a range of gods and goddesses, as was common across Igboland. The two main deities worshipped by the entire Akpo community were Nkwo and Ala. Village-specific deities also existed:
• Agbelu Village worshipped Ogovu
• Uhuala worshipped Ezenyebu
• Ogbo worshipped Udo-akwa
• Umueze worshipped Okwara
• Amaife worshipped Udo-Nkpukpo
• Udo worshipped Ogwugwu-udo
Every kindred and family also maintained their own personal deities, believed to be responsible for success in fruitfulness, agriculture, and war. Worship of these gods and goddesses was accompanied by major festivals that began from the seventh month of the Igbo calendar — around September — the period of rest after the heavy planting and harvesting season.
The festival calendar included Nkwo first, followed by Ala and the other deities. Another important celebration was Ezeokoro, normally held in the ninth month, followed by Ogwugwu on its eve. A second deity, Ezekolo, was also celebrated annually.
Outstanding masquerades performed during these celebrations included Otiwaudummiri, Oganachi, Igbohulukwe, Aliaku na Olueji, Anyagharaigwe, Ohiaagbara, Ajaewunataede and others. Dances included Obodo-Idu, Ukondurugbo, and various female dances.
In 1914, through the concerted efforts of some Akpo and Achina indigenes, the first Christian church came to the town under the Church Missionary Society, named St. Peters (CMS) Church, Akpo and Achina. A few years later, the Catholics followed, and St. Paul Roman Catholic Mission was born. Today, approximately 98% of the community identifies as Christian, and many other Christian bodies — Pentecostal, evangelical, and white garment churches — dot the town.
The coming of Christianity brought an end to most of the traditional feasts and festivals, and led to the extinction of most of the musical groups that had previously existed. However, a few groups, including Idu, have survived. In some cases, the lyrics of traditional musical groups were substituted with moral and religious texts, which helped them endure to the present day.
8. The Ozo Title
The Ozo Title was the most expensive and sacred cultural practice of the Akpo people. Before a man could take this title, he had to consider his wealth — measured in those times by the number of cattle, fowls, the size of his barn, economic trees, and farmland.
The process began with a preliminary initiation called Igbuichi, which involved the tattooing of the man's face. After the tattooing, he kept indoors until the wounds healed — a period that could take up to a month or more. This was followed by further stages: Isupu Oko, and then other rites, before the final outing ceremony called igba nkwa. A man who performed these rites also performed them simultaneously for his wife or wives. When the woman's rites were completed, she received the title of Lolo.
9. Music, Dance, and Cultural Groups
The musical heritage of Akpo reflects the diversity of its social groups. Every social class has its own music — age grades, title groups, palm wine tappers, hunters, carvers, women, men, mediants, and youths are all identified with particular music types. As scholar Okafor (2005) observed, these musical traditions build up the rhythm of life in Igbo communities.
The most celebrated cultural expression in Akpo is the Idu cultural dance, which belongs uniquely to Ogbo village — the third son of Akpo, and the third largest of the six villages. Membership into the Idu group is restricted to Ogbo people and requires a candidate to be at least 30 years old, have joined the masquerade cult, and bring four kola nuts, four alligator peppers, one gallon of palm wine, and two hundred naira. Ogbo village has two major cultural dance groups for the male folk: Ogba-Agu and Idu.
Idu performers use eight local instruments — the Nne igba (small drum), Oke Igbo (big drum), Nne ekwe (wooden slit drum), Oyo (rattle), Opu (horn), Okpokolo (woodblock), and Oja (flute) — and dancers use all parts of their bodies: heads, chests, legs, and arms. The dance movements are complex and energetic; even elderly men dance with great vigour.
This dance has attracted formal academic attention. Scholar Okpala, N. H. published a study in the African Research Review in 2016, titled "Traditional Music in Igbo Culture: A Case Study of Idu Cultural Dance of Akpo in Aguata Local Government Area of Anambra State," confirming the cultural significance of Akponnaya's legacy to the broader Igbo world.
10. Festivals and Communal Life
Akpo town organises the Mmanwu (masquerade) festival during the Yuletide season, with the grand finale held on January 1st and 2nd — always a grand community affair. Masquerade performances serve as central elements of communal festivals, embodying ancestral spirits and enforcing social norms through displays of agility, music, and dance.
Seasonal celebrations like Nkpuukpor Day in Akpo feature competitive dances by masked performers from exclusive male societies, drawing participants from neighbouring towns to affirm village solidarity and resolve minor disputes through ritual performance.
PART III: GOVERNANCE AND ADMINISTRATIVE HISTORY
11. The Administrative System
Akpo Community, like the English system, has a dual administrative structure ensuring effective management of the people. There is the traditional dynasty — the Igwe of Akpo and his Cabinet — who serve as the prime custodians of the people's culture and tradition. Alongside this is the Akpo Development Association (ADA), headed by a President General, which manages the day-to-day affairs of the town.
12. The Dynasty
The Akpo Dynasty is as old as the town itself and was the mainstream of governance before the arrival of colonial rule. It is headed by the Isi Obi, who presides over a cabinet of Ndi Ichies — the Ichies being made up of six Isi Obis from each of the villages that make up Akpo. Other prominent community members may also be appointed to the Ichie Council based on merit. Together, this council supports the Igwe in ruling the town and maintaining its traditions and culture.
In modern Akpo, the Igwe plays a prominent ceremonial role, particularly in presiding over events such as the New Yam Festival. The royal title was held by His Royal Highness, Igwe B.O. Umeuzuegbu, the Nnamoshimiri I of Akpo, until his death. The stool has since been succeeded by His Royal Highness, Igwe Okpalaezechaa Jonathan, the Nnamoshimiri II of Akpo, who now reigns as the traditional ruler of the kingdom. Worthy to note that the community bears the name of the first age grade as her igwe’s title. Other age grades include:
2. Akataekwe
3. Emegwoecheta
4. Udoka
5. Ndidi
6. Arobuike
7. Ekwusiaga
8. Edom
9. Okwute
10. Omechaaraofubochi
11. Ojeabukwanne
12. Ositadimma
13. Omenwa
14. Nnanaemere
15. Mgbennabia
16. Ifeadigo
17. Oganiru
18. Njikoka
19. Igwebuike
20. Obinwanne
21. Ofuobi
22. Gosife
23. Ifedioramma
24. Ifunanyachukwu
25. Udodiri
26. Amaraemenwanne
13. Political History and the Rise of Town Unionism
The political history of Akpo is deeply intertwined with that of its neighbour, Achina. The two towns share a bond of brotherhood rooted in their ancestral history and have historically expressed this through a widely accepted saying: "nwa ebighi Akpo, obiri Achina" — a true daughter of her parents must marry in either Akpo or Achina.
In 1928, this brotherhood gave birth to the Akpo and Achina Combined Meeting (AACM), with the late Okpalaugo of Achina as its first chairman and the late Prof. S.O. Orajaka as first secretary. The union governed joint affairs including the Mbara Orie market, but later failed when its chairman refused to comply with a fine levied by the union's task force.
In 1938, Jonathan Nnaike and Moses Ezekwudo of Akpo attempted reconciliation, but without success. When it became clear that a joint union was no longer viable, Akpo people gathered on 31st December 1941 at St. Paul's School compound and founded the Akpo Progressive Union (APU), with J.C.I. Okpala as its first president and P.I. Oyemobi as secretary general. The APU focused primarily on the education of Akpo children, funding secondary schooling and overseas scholarships.
In July 1966, following the military coup, the Federal Government banned unionism, and the APU ceased to exist. An Ad hoc Committee for the Renaissance of Akpo (ACRA) was set up, chaired by Fabian Anosikwa with Godian Ezulike as secretary. After the Civil War, when the ban on unionism was lifted in 1970, the Akpo Development Association (ADA) was born, with Mr. A.C. Ogamba as its first President General and Mr. C.I. Ononamadu as secretary general.
14. Key Achievements of ADA Administrations
Each ADA administration contributed meaningfully to Akpo's development:
• A.C. Ogamba's tenure: construction of the Community Secondary School, Akpo
• Sir E.O. Emeh and Dr. James Obi Okpala: leadership before a 1990 caretaker interruption
• Lagos Branch Caretaker Committee (Emeka Igwe, chairman and Emezie Ezeonwuka, Secretary): electrification of the town, re-roofing of Akpo Town Hall, and initiation of the Akpo Community Bank
• Nze C.N. Okechukwu and Augustine C. Mbah: formal opening of Akpo Community Bank
• Sir E.O. Okpalanwa and Eugene Okpala: burial of the late Igwe Umeuzuegbu and re-roofing of the Community Secondary School
• Dom Ezeukwu (JP), with Prof. Peter Nnabude and Martin Ezeomedo: settlement of accumulated debts and reduction of tensions over Igwe succession
By 1976–1983, ADA also executed major infrastructure projects including a Community Water Project (ADA-mmiri), an Electrification Project (ADA-oku / AREP), and road, erosion control, health, and education initiatives.
PART IV: THE IGBO VALUE SYSTEM AND ITS CHALLENGES
15. Pre-War Values and Community Structure
The Akpo and Igbo man of old believed strongly in a set of values that sustained the community through centuries of challenge. These included:
• Human resources development
• Economic and socio-cultural values
• Security of lives and property
• Community development and togetherness — Onyeaghananwanneya
These values were built, protected, and supervised through a hierarchical leadership system that moved from nuclear families through extended families (Imennes), to kindreds (Umunnas), to villages (Ogbes), to Town Unions, and ultimately to the Igbo Nation. These structures served as the administrative and governance channels of the Igbo people before the Nigerian Civil War.
16. The Impact of the Civil War and Centralisation
Following the 1966 coup and the Civil War, regional constitutions were abolished and replaced with centralised military decrees. Igbo town unions, socio-cultural organisations, and leadership structures — including ADA and similar bodies — were proscribed. This deliberate suppression weakened community cohesion and slowed development in Igboland through the denial of critical infrastructure such as seaports, airports, gas pipelines, and independent power generation.
As a result, over 70% of the Igbo population now lives outside Igboland. Many post-war youths lost touch with Igbo cultural values, resulting in weakened cohesion, moral decline, and social instability. The imposed centralised system — alien to the Igbo republican tradition — introduced governance by a few individuals rather than collective consensus, entrenching corruption and a get-rich-quick mentality, especially among the youth.
17. Pre-War Achievements Worth Remembering
Despite these disruptions, Akpo's pre-war record of achievement stands as testimony to what community cohesion can produce:
1. St. Paul's Catholic Church, Akpo, was dedicated between 1957 and 1958 — one of the first modern church buildings in the old Onitsha Archdiocese. Rev. Fr. O'Neil chose St. Paul's Akpo to celebrate his mother's memorial Mass in 1963/64, hosting priests and religious from the entire Eastern Region.
2. Akpo Town Hall was constructed and commissioned in 1962/63 — one of the first in Aguata Division — later renamed the Hall of Peace in the early 1990s.
3. Akpo jointly sponsored overseas education for two eminent sons: Prof. Steve Orajaka and Barrister G. Offor, both warmly received by the community on their return in 1962/63.
4. Amaife Catholic Community (CMO Nzuko Uka-Eke) established a revolving loan system in the mid-1960s, benefiting several sons before the Civil War.
5. Apprenticeship (Igbo-boyi) and skills transfer systems flourished across trades.
Sir J.C.I. Okpalanaechedo was the pioneer who trained Akpo's first generation of civil engineers, including Ichie Christopher Okpalobi (Ichie Ohiehi I of Akpo), Pius Ezeobi, and Sir Norbert Okpalalupuo. Subsequent generations of Akpo civil engineers passed directly or indirectly through these men.
PART V: ECONOMY, TRADE, AND THE DIASPORA
18. Traditional Economy
In the early period, Akpo people were mainly farmers, and wealth was measured by the size of one's barn and the number of economic trees — particularly palm trees (nkwu) and breadfruit (ukwa). Women demonstrated their wealth through farming cocoyam and cassava. Those without sufficient farmland or seedlings would travel to neighbouring and distant places to farm and generate income.
19. The Emergence of Trade and Enterprise
Around 1900, some Akpo indigenes began venturing to places like Onitsha (Ose) to work as casual hands, becoming a great source of influence that drew Akpo youths outward. Among the early adventurers were the late J.C. Okpala, whose success encouraged others to learn trades.
In 1955, the town jointly sent the late Prof. S.O. Orajaka overseas on scholarship. On his return, he became the first indigenous dean of the Faculty of Geological Sciences at the University of Nigeria, Nsukka. Since then, Akpo has produced professors and institutional heads across many academic disciplines.
Akpo people have long demonstrated a passion for commerce. Today, sons and daughters of the town are present in every sphere of human endeavour:
• At Coker Market in Lagos, Akpo sons dominate the building materials section, pioneered by Stephen Umenze, Vincent Anudu, and Nze Alfred Okechukwu.
• At Agarawu, Lagos, the tools trade is dominated by Akpo indigenes, following the pace set by Mr. C.Y. Igwe.
• In Enugu, Chief A.A. Dim's influence in the tools business remains strong.
• At Nnewi, the motor parts trade bears the mark of the Chief Rommy Ezeonwuka, and Nze Chuma Obi.
• At Onitsha, the motor parts trade bears the mark of the Willow Brothers.
20. Diaspora Hubs: Building the Nation From Afar
After Chief C.D. Jones Okpalaejiaku convened a general meeting at Akpo Town Hall in early 1970 to motivate returning and traumatised youths, a new generation of Akpo diaspora pioneers spread across Nigeria and beyond.
First Generation — Pre-Civil War
• Kano: Chief C.D. Jones Okpalaejiaku, Jupa Dim, J.K. Okpala — Kano was Akpo's earliest diaspora hub
• Jos: Fredrick Dimakunne, Emmanuel Obika, Clement and Cletus Dubu Obika
• Onitsha: Ichie Benson Okpalezechaa, J.A. Nwangwu, Jonathan Okpala, John Umezinwa
• Port Harcourt: Sir A.A. Dim, Surveyor Goddy Ezeonyebuchi, James Okpalaunegbu
• Akure: Nze Fidelis Umennaka, Bernard Ezeorizu
• Lagos: Sir F.M. Obidinma — pioneer Akpo patriot and prominent Igbo leader in Lagos
Second Generation — Post-Civil War
• Benin City: Nze Emmanuel Obi (E. Marshall), pioneer in building and plumbing materials; Sir E.O. Emeh, retired Super Permanent Secretary in Bendel State
• Yola: Chief Anthony Anyika, first Ezendigbo in Yola and Adamawa State
• Lagos: Nze Simon Ezeomedo, Ichie Cletus Ezechiedo, Nze Anthony Cletus Ezeanosikwa, the Mazi Brothers, Anthony Ejimkonye Ume (oil tanker transport)
The Four Wise Men of Akpo (Lagos)
Four men stood out as architects of Akpo's commercial dominance in Lagos — pioneers who built Akpo's nationwide presence in the plumbing materials trade:
• Chief Alfred Okechukwu (Chinemere)
• Nze Oremus Ugokwe
• Stephen Umenze
• Chief Vincent Anudu, Ikenga (Late)
21. Prominent Sons and Modern Legacy
Akpo is home to prominent entrepreneurs and intellectuals, among them Chief Rommy Ezeonwuka (Ogirishi Igbo), Nze Obinna Ezema (CEO, Cosmilla Hotels Awka), Mr. O.G. Chuma Obi (Nnewi-based industrialist), and Dr. Gabriel Mbah.
The community's passion for agriculture endures. Their town union invested its first and second 20 million naira community projects in animal husbandry — a remarkable statement of commitment to the economic roots of Akponnaya's people.
PART VI: MODERN DEVELOPMENT AND THE ROAD AHEAD
22. A Community on the Rise
Akpo is an admirable community in Aguata. The way the people come together in unity to develop their town is truly inspiring and worthy of recognition. Their collective spirit and determination show what a community can achieve when they share a common vision for progress.
In just a few years, Akpo is on track to becoming a city, driven by the scale of development currently underway. This is a practical example of what communities should emulate — not waiting for the government to do everything, but rising to take responsibility for their own growth and future.
One of their most remarkable efforts is in road construction. Their roads are being built with strong commitment, good quality materials, and exceptional care. This has improved movement, boosted economic activities, and made the environment more attractive for residents and visitors alike.
23. The Igbo Value System as a Development Framework
Akpo's Development Constitution assigns clear duties to families, kindreds, villages, and town union organs. With committed leadership and unity of purpose, Akpo can sustain its progress. The community already demonstrates what communities can achieve through the age-grade system — from Akataekwe to Ngbenabia — recording milestones in development, security, education, religion, and boundary integrity.
Indeed, the people of Akpo have shown that unity, sacrifice, and hard work can transform any community. Their development model is a lesson in self-reliance and collective progress — proof that when people come together with purpose, great things will surely happen.
Akpo remains one of the most development-conscious communities in Aguata and Anambra State. Despite remarkable achievements, more work remains — especially in education, skills acquisition, and human capital development. But the foundation has been well and truly laid by those who came before, and the spirit of Akponnaya — the strength of the father passed to the son — lives on.
Research and Compilation still ongoing by
Arinzechukwu Ezeobi Ezeomedo
