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Ohafia is a town and local government area in abia state, Nigeria. It is an igbo speaking region. The ancestral capital of Ohafia is located in the village of Elu. The Ohafia Local Government Area also includes the towns of Abiriba and Nkporo.
Historcally, Ohafia people left Andoli and settled in Isi-Eke, from
where they ran away one night, when they heard the rattling
sound of calabashes. The sound was interpreted to mean that they were being
invaded which lead to a commotion, as some of them escaped toward Ngodo and others went towards Isuochi. At one point, some of them headed towards Abam leading the group heading to Abam, was a man known as Ezeama Atita, and two
sons called Uduma Ezeama and Onyereobi Ezeama. When they got to Abam,
Onyereobi's wife, who was heavy with pregnancy, could no longer walk. He,
therefore, remained in Abam with his pregnant wife, while the group
continued on the journey. In the present location of Ohafia, at a place
called Ugwumgbo, Ezeama Atita, and his second son, Uduma, settled. After
many years, their offspring established the 26 villages that make up today's
Ohafia. The ancestral headquarters of Ohafia is in Elu Ohafia. Each village is
governed by an eze ogo. All the eze ogo's come together to form the Eze
Ogo-in-Council, which, with the amala, decide how the community is to be
governed. The overall traditional ruler, Udumeze, who lives in Elu Ohafia,
intervenes only when there is a matter between an eze ogo and a subject.
where they ran away one night, when they heard the rattling
sound of calabashes. The sound was interpreted to mean that they were being
invaded which lead to a commotion, as some of them escaped toward Ngodo and others went towards Isuochi. At one point, some of them headed towards Abam leading the group heading to Abam, was a man known as Ezeama Atita, and two
sons called Uduma Ezeama and Onyereobi Ezeama. When they got to Abam,
Onyereobi's wife, who was heavy with pregnancy, could no longer walk. He,
therefore, remained in Abam with his pregnant wife, while the group
continued on the journey. In the present location of Ohafia, at a place
called Ugwumgbo, Ezeama Atita, and his second son, Uduma, settled. After
many years, their offspring established the 26 villages that make up today's
Ohafia. The ancestral headquarters of Ohafia is in Elu Ohafia. Each village is
governed by an eze ogo. All the eze ogo's come together to form the Eze
Ogo-in-Council, which, with the amala, decide how the community is to be
governed. The overall traditional ruler, Udumeze, who lives in Elu Ohafia,
intervenes only when there is a matter between an eze ogo and a subject.
THE HISTORY AND ORIGIN OF WAR DANCE
In the past, the culture of Ohafia was hinged around one's prowess in war.
They were constantly on the lookout for wars in which to take part. They
became something like mercenaries and the people of Arochukwu, who were all
They were constantly on the lookout for wars in which to take part. They
became something like mercenaries and the people of Arochukwu, who were all
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over Igboland 'hunting' for slaves, harnessed this warlike spirit in Ohafia
people to their own advantage.
The ancestors of the Ohafia people were renowned as mighty warriors.
This aspect of the Ohafia peoples history remains fundamental to the Ohafia people's sense of identity.
The warrior's cap or "leopard cap" (Igbo: Okpu agu)is well known and is an associated product of Ohafia.
The Ohafia warrior tradition is embodied in the performance of iri agha The practise of beheading a fallen foe was a favourite pastime. A human
skull was valued as a souvenir, and it was a proof of a man's courage, which
brought to the Ohafia man different types of honour. Only those who brought
home a human head could join the Ogbu-Isi society and wear the eagle plume
of courage. The love of military glory became a consuming passion and the
focus of all social values.
The Ohafia people, whose warlike exploits made
peaceful travel impossible, were now able to work abroad. By 1913, most of
them were trading at Itu, in Akwa Ibom State, and Calabar, in Cross River
State.
skull was valued as a souvenir, and it was a proof of a man's courage, which
brought to the Ohafia man different types of honour. Only those who brought
home a human head could join the Ogbu-Isi society and wear the eagle plume
of courage. The love of military glory became a consuming passion and the
focus of all social values.
The Ohafia people, whose warlike exploits made
peaceful travel impossible, were now able to work abroad. By 1913, most of
them were trading at Itu, in Akwa Ibom State, and Calabar, in Cross River
State.
THE EARLY LEGENDERIES OF OHAFIA AND THE INITIATION OF EDUCATION
Before now, the Ohafia man, with his entire war prowess, went through a
ritual, to purge him of his war-like traits. Perhaps, he needed to be told
by no less a force than the colonial might the old order had passed away.
And it came about in 1901, when a unit of the Royal West African Frontier
Force (RWAFF) based in Calabar laid a siege on Ohafia and Ebem. It was in
Before now, the Ohafia man, with his entire war prowess, went through a
ritual, to purge him of his war-like traits. Perhaps, he needed to be told
by no less a force than the colonial might the old order had passed away.
And it came about in 1901, when a unit of the Royal West African Frontier
Force (RWAFF) based in Calabar laid a siege on Ohafia and Ebem. It was in
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response to the destruction of Obegu, in today's Abia south, by fighters
from the two communities.
The Ohafia people had looked forward to that encounter. The people were in
high spirit, sharpening their machetes and loading their dane guns with
gun-powder. As usual, it was another opportunity for them to cut human
heads. But, in their ignorance, they failed to realise that the firepower of
the white man was far and above their crude weapons.
Enter Eke Kalu, the former slave. He had since returned from Opobo and was
now visiting Calabar as a businessman, when preparations to raid Ohafia and
Ebem were in high gear. The sight of RWAFF soldiers marching in Calabar,
coupled with his experience in Eket when he was a gun carrier, compelled him
to seek a way of saving his people.
Eke Kalu knew from experience that his people, the famous and dreaded
warriors of ancient Ohafia, the lions of the jungle, the proud and gallant
sons of Uduma Ezema, would challenge the soldiers. He realised also that
though the military tactics of the Ohafia warriors might surpass that of the
RWAFF, yet their weapons were crude and nowhere near the firepower of the
from the two communities.
The Ohafia people had looked forward to that encounter. The people were in
high spirit, sharpening their machetes and loading their dane guns with
gun-powder. As usual, it was another opportunity for them to cut human
heads. But, in their ignorance, they failed to realise that the firepower of
the white man was far and above their crude weapons.
Enter Eke Kalu, the former slave. He had since returned from Opobo and was
now visiting Calabar as a businessman, when preparations to raid Ohafia and
Ebem were in high gear. The sight of RWAFF soldiers marching in Calabar,
coupled with his experience in Eket when he was a gun carrier, compelled him
to seek a way of saving his people.
Eke Kalu knew from experience that his people, the famous and dreaded
warriors of ancient Ohafia, the lions of the jungle, the proud and gallant
sons of Uduma Ezema, would challenge the soldiers. He realised also that
though the military tactics of the Ohafia warriors might surpass that of the
RWAFF, yet their weapons were crude and nowhere near the firepower of the
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rifles and machine guns of the RWAFF soldiers.
He, therefore, hurried out of Calabar in a canoe and, passing through Ikun,
arrived Ohafia. It was an eke day and, on arrival, he went through the area,
warning the people against challenging the soldiers. Four days after his
return, the British soldiers were on their way to Ohafia, taking the Akoli
Adda route. Passing through Elu, they arrived in Ebem, where they pitched
their tents at Ifi Iri-opu. Captain Mowatt commanded the soldiers.
No sooner did the soldiers arrive than an Ebem warrior, Idika Echeme, was
said to have charged at them. Thereafter, the order to open fire was given
on the other side of the line. Soon, trees and human beings began to fall.
Each time cannon balls went off, trees and charging Ebem warriors were cut
down. The pillar of Ikoro Nde Anaga also came down. When they saw what was
happening, the surviving Ebem warriors panicked and took to the forests for
refuge.
After Ebem was reduced to rubbles, the British soldiers turned their
attention to Ohafia. As they approached, Eke Kalu was waiting for them, not
with machetes or dane guns. He had a long bamboo, at the top of which he
tied a white handkerchief, which he waved frantically in the air, saying to
the hearing of the approaching soldiers: "Ayi kwere na ndi beke", meaning:
"We surrender to the British".
Given his exceptional courage, Captain Mowatt was said to have demanded to
know Eke Kalu's identity. Coming close to the captain was an opportunity the
down. The pillar of Ikoro Nde Anaga also came down. When they saw what was
happening, the surviving Ebem warriors panicked and took to the forests for
refuge.
After Ebem was reduced to rubbles, the British soldiers turned their
attention to Ohafia. As they approached, Eke Kalu was waiting for them, not
with machetes or dane guns. He had a long bamboo, at the top of which he
tied a white handkerchief, which he waved frantically in the air, saying to
the hearing of the approaching soldiers: "Ayi kwere na ndi beke", meaning:
"We surrender to the British".
Given his exceptional courage, Captain Mowatt was said to have demanded to
know Eke Kalu's identity. Coming close to the captain was an opportunity the
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former slave needed to demonstrate, before his people, his ability to speak
English language. To the captain's question, he proudly replied: "I from Elu
Ohafia; my fadda, Imaga Agwunsi, say he no wan war". The captain was pleased
English language. To the captain's question, he proudly replied: "I from Elu
Ohafia; my fadda, Imaga Agwunsi, say he no wan war". The captain was pleased
LATE LEGENDARY EKE KALU'S HOUSE and to another question, he replied: "I is de onle man for Ohafia hear
English". When the British soldiers left Ohafia, the profile of the ex-slave
rose among his people. The fact that he could engage a white man in a conversation earned him respect and honour. Consequently, they appointed him their adviser. The event that changed the course of Ohafia people forever occurred shortly after, and Eke Kalu was, again, at the centre of it. There was, in Ohafia, a
English". When the British soldiers left Ohafia, the profile of the ex-slave
rose among his people. The fact that he could engage a white man in a conversation earned him respect and honour. Consequently, they appointed him their adviser. The event that changed the course of Ohafia people forever occurred shortly after, and Eke Kalu was, again, at the centre of it. There was, in Ohafia, a
Ohafia people". The day came when he locked some men in the prison for what
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was described as a trivial offence. The men broke out of the prison and were
intent on beating him up, when he reported the matter to one Major Cobham,
who despatched some policemen to his rescue. The prisoners were promptly
rearrested and fines were imposed on them.
After this event, Ohafia people started looking for a way out of what had
become regular persecutions in the hands of the Sierra Leonean. As the
solution to their problem, Eke Kalu, advised them to build schools and
educate their children who, knowing what the clerk knew, would better
challenge him and his successors in future. The first school was opened at
Ndi Imaga Shed. From now on, the desire for education swept through Ohafia
like a bush fire.
Ohafia is home to the third largest military base in Nigeria, named Goodluck Jonathan Barracks. It houses the headquarters of the newly established 14 Brigade and 145 Battalion office complex.
intent on beating him up, when he reported the matter to one Major Cobham,
who despatched some policemen to his rescue. The prisoners were promptly
rearrested and fines were imposed on them.
After this event, Ohafia people started looking for a way out of what had
become regular persecutions in the hands of the Sierra Leonean. As the
solution to their problem, Eke Kalu, advised them to build schools and
educate their children who, knowing what the clerk knew, would better
challenge him and his successors in future. The first school was opened at
Ndi Imaga Shed. From now on, the desire for education swept through Ohafia
like a bush fire.
Ohafia is home to the third largest military base in Nigeria, named Goodluck Jonathan Barracks. It houses the headquarters of the newly established 14 Brigade and 145 Battalion office complex.
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