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BOOK REVIEW
By Henry Akubuiro
The trajectory of Arochukwu ancient kingdom grew from a community fighting for the soul of its survival in an era of strife and bloodletting to a flamboyant, geographical monolith stretching across uncountable chiefdoms and kingdoms. At the height of the Aro Confederacy in the 18th and 19th century, it became the most visible socio-political entity east of the Niger, with far-reaching impacts in the Gulf of Guinea. Little wonder, it was described as ‘“a kingdom without borders”. Today, the borders of Arochukwu is prominently spelt out in the northern, modern-day Abia State, where it has transformed into a cultural bastion and an oasis of hope for modern, Igbo society, yet leaving monumental residues in the Niger Delta region while emerging as the most important and diverse people of all Igbo aborigines. In the 21st century, Arochukwu as a kingdom has continued to flourish, as we find in the new book by Dr. Azubuike Okoro, Arochukwu of 21st Century: Imperatives of Change and Continuity, a titillating sociological reading.
No history of Igboland is told without the political, commercial, spiritual and temporal role played by Arochukwu in civilisation. From its location in the southwestern geographical fringe and the Cross River basin, Arochukwu redefined the traditional warfare and justice system in Igboland. It also redefined the spirit of adventure, which has since hallmarked the Igbo materialistic quest across the world. At a point in history, Arochukwu was to Igboland and environs what Mecca is to Muslims today. Arochukwu taught us centuries ago, when we seldom ventured out of our barrios, that migrating across borders in droves with a clearcut mission by a people is one sure way of stamping their authorities on the world around them and entrenching their worldview, needless to say, compelling the world to make a beaten track to their doorsteps in return.
Arochukwu of 21st Century: Imperatives of Change and Continuity fulfils historical and sociological expectations of a great civilisation, whose legacy is often spoken in hyperbole. It is a civilisation that has also broadened the meaning of traditional ‘home’ as not just an ancestral location inhabited by kiths and kins but an extended location wherever you find peace and harmony to cohabit. The diasporic lessons from Arochukwu across Igboland readily epitomises this reality in a world that has become a global village. The hermit in us has been demystified forever, thanks to the Aros
Dr Azubuike Okoro is the founder of the periodical, grassroots publication, Aro News. This new book is, thus, another sterling contribution of cultural preservation to the land of his birth, Arochukwu. The book’s title tends to suggest a wholesale focus on this millennium. Rather, it traces the metamorphosis of Arochukwu from the pristine age to the present, relying on oral tradition, interviews, and research, while paying homage to the resilience of the people. Dr. Okoro, with this book, has given us a compass to navigate the intricate course of history that affects the African past, at the same time offering us a lens to see today’s rapid changes and what the future holds in stock for traditional society. The author adroitly melds ethnological, historical, and sociological threads in his robust intellectual conversations that enrich our thirst and passion for knowledge.
Arochukwu of the 21st Century is structured in seven sections, tracing its historical and cultural foundation, socio-cultural institutions, continuity and change in Arochukwu, the monarchy, discontents in modern times, modern traditional values, and recommendations for the future. Dr. Okoro’s book pays witness to the labour of our local heroes in nation-building, using Aro as a case study. He recalls how fate, wars and an interesting treaty brought Bianko, Igbo groups, Ibibio and Akpa-Ekoi warriors to form Arochukwu, with the Aro-Ibibio war serving as a precursor to the storied Aro Confederacy, which grew in leaps and bounds in commerce, administration of justice, centralized leadership until the 1901 British-Aro War, which unseated the Eze Aro and disorganised the social fabric. It is his prediction for details, the voyage into time and space, from the prehistoric, pre-confederate, and modern era, that stand Dr. Okoro out as a revered researcher, a chronicler of history and a cultural activist. The author cites copious examples of centuries of shared origins between the Ibibios and Aros. There is also evidence of linguistic affinities. On page 26, he furnishes us with onomastic similarities, such as Obasi/Abasi (God), Ekpo/Ekpo ( masquerade), Ukpabi/ Akpabio (deity), inyang/Inyang (river), etc, used in communication.
The impact of Arochukwu in the southeast region is captured succinctly by the author: “Aro’s phenomenal impact within the region could be attributed partly to the foundational principles, vision, and mission upon which the kingdom was founded” (p 310,).
This book details successive Aro monarchs from 1246 to 2024. It’s intriguing how monarchs, who reigned at a point in history when Western education was absent, have been cleverly captured. Arochukwu, Onitsha and Oguta are recorded as the only three Igbo kingdoms with centralised leadership from time immemorial. In Aro, Akuma Nnubi reigned for 12 years from 1245-1257 while Nnachi Oke reigned for 10 years from 1257-1267, and Oke Nnachi reigned for 65 years from 1267-1332. The 16-17th century witnessed the reign of Okoro Eko Oke for 46 years from 1596-1642. Kanu Eko Oke Nnachi reigned for 52 years from 1802–1854. The current Eze Aro is Eberechukwu Kanu Oji, a legend in the making, who has brilliantly continued the legacy of his forefathers. Arochukwu, says the author, originally had seven villages – Otusi Asaa – before it was expanded with time to the 19 villages it is today.
At the community level, the author tells us, the head of any community or compound is Nwa Amadi. From the book, one arrives at the conclusion that efforts by the Aros at nation-building have been quite successful, judging from pre-war intra-communal relations, the pact forged among people of similar ethnic backgrounds before the Aro-Ibibo War that led to the recruitment of the intervention of the ruthless Akpa warriors, the treaty that predated the war and the post-war or confederation treaty that led to the establishment of Arochukwu Kingdom. The reader will also be enriched with cultural practices in Aro, such as the kingship succession process, traditional marriage, role of kindreds on coronation of Eze Aro, etc, contained in the book.
The author does not leave us in doubt that Aros has a rich history, great culture and traditions that are carefully embedded in the personality and character traits of the people, who are conscientious, responsible, and exhibit self-discipline and self-control in complex situations” (p 284). We are informed that, in Arochukwu, religion plays a central role in social relations (p.274). Before the advent of modern courts, the Ibini Ukpabi (Long Juju) acted like the Chief Justice of the Supreme Court, having the final say on the lives and conducts of men and women not only in the kingdom but beyond Arochukwu. Writes the author: “Aros would travel far and near to settle among people who knew not about God (Chukwu) . They would bring them down here to have their disputes settled by Chiukwu. Those found guilty were sent down to creeks… from where they would be driven down further to Calabar by canoes. At Calabar, they would be sold to slaves, from where they were sold to slave traders…” p.276).
How has the traditional institution evolved today? The author, in the fourth part of the book, highlights notable changes in the Aro society, especially the Aro throne and aspects of the kingship that has withstood the passage of time. Read this book to find out the transition from tradition to modernity. In the fifth section, the author addresses one of the nagging issues in contemporary Nigeria: youth engagement in cultural preservation. It can’t be again said that many Nigerian youths have alienated themselves from the culture of the people. Dr. Okoro charts a course out of this quagmire, using Arochukwu as a blueprint. He also looks at modern cultural practices responding to the changing times and echoes the need to preserve cultural heritage by all and sundry – from cultural institutions, diaspora associations, and individuals. His roadmap for Arochukwu heritage preservation in the seventh section is persuasive. I suggest that this book should be on the desk of every African reader and cultural researcher worldwide. It deconstructs the ancient and modern settings and sets the tone for a cultural rebirth.
•The book is published in Nigeria by Kraft Book, Ibadan, and in the USA, by Lulu Press Inc. Copies are available online by major retailers, including Amazon, Barnes and Noble, Lulu.com, and Aro News offices in Nigeria.
