Okorie
and His Aggressors
Before Okorie came back from slavery, most of the young men in his family, if not all, had died. Why? Because they did not raise any eye-brow in the defense of their kinsman. It was true that they did not participate in dragging him, hooting or beating him, they have some kind of remorse like Okorie’s uncle and his daughters. They slept with their ancestors before Okorie regained his freedom and came back.
Those other Ukete young men who played very active in capturing, binding, hooting and disgracing Okorie were much agitated when they heard that he had returned. Okorie received those who came to greet him. He did not show them sign of annoyance. He gave some of them snuff and other gifts. Any of them who received anything from him and ate died. Those who picked palm nuts from his palm plantation also died. They continued to die in large numbers until they went to the Aro oracle Ibini Ukpabi who told them that they were dying in large numbers because they sold Okorie unjustly. They were told sacrifices to perform to propitiate the land (Ani).
Before Okorie came back to Ukete, an old woman believed to be a spirit pierced a nail into the hair of Okorie and told him that any day the nail fell off from his head, he would prepare for death; otherwise, no man born of woman would kill him as long as the nail remained there. The nail therefore conferred death immunity on Okorie. Nobody attempted to kill him.
Okorie then married a wife from nenwe called Uzoaru Obasi. They had one son named Ejimibeofo Okorie.
Ejimibeofo was a great wrestler. Because of his wrestling skills and fame, he was nicknamed Edumgba. This Edumgba took over the family name. Instead of Umuokorie Onuoha, the family name became Umunwaedumgba. The descendands came to be addressed as Umu Nwa Edu. Plans are under way to immortalize Umu Nwa Edu by organizing memorial lectures every year in memory and Honor of Okorie Onuoha and his son Edumgba.
Ejimibeofo and the land tussle with Agbor
When Ejim came of age, the land tussle with the people of Ndeaboh continued. Already, one orji onu had established his own portions of farmland. Ejim maintained that his own portion would start from the end point of Orji Onu’s to their boundary with the people of Ndeaboh totally, his farm boundary will be with the people of Ishiagu. This claim is being contested by the descendants of Edumgba till today. This claim continues to strain the relationship of the entire isiakpu village and the family of Umunwaedu.
Before Okorie came back from slavery, most of the young men in his family, if not all, had died. Why? Because they did not raise any eye-brow in the defense of their kinsman. It was true that they did not participate in dragging him, hooting or beating him, they have some kind of remorse like Okorie’s uncle and his daughters. They slept with their ancestors before Okorie regained his freedom and came back.
Those other Ukete young men who played very active in capturing, binding, hooting and disgracing Okorie were much agitated when they heard that he had returned. Okorie received those who came to greet him. He did not show them sign of annoyance. He gave some of them snuff and other gifts. Any of them who received anything from him and ate died. Those who picked palm nuts from his palm plantation also died. They continued to die in large numbers until they went to the Aro oracle Ibini Ukpabi who told them that they were dying in large numbers because they sold Okorie unjustly. They were told sacrifices to perform to propitiate the land (Ani).
Before Okorie came back to Ukete, an old woman believed to be a spirit pierced a nail into the hair of Okorie and told him that any day the nail fell off from his head, he would prepare for death; otherwise, no man born of woman would kill him as long as the nail remained there. The nail therefore conferred death immunity on Okorie. Nobody attempted to kill him.
Okorie then married a wife from nenwe called Uzoaru Obasi. They had one son named Ejimibeofo Okorie.
Ejimibeofo was a great wrestler. Because of his wrestling skills and fame, he was nicknamed Edumgba. This Edumgba took over the family name. Instead of Umuokorie Onuoha, the family name became Umunwaedumgba. The descendands came to be addressed as Umu Nwa Edu. Plans are under way to immortalize Umu Nwa Edu by organizing memorial lectures every year in memory and Honor of Okorie Onuoha and his son Edumgba.
Ejimibeofo and the land tussle with Agbor
When Ejim came of age, the land tussle with the people of Ndeaboh continued. Already, one orji onu had established his own portions of farmland. Ejim maintained that his own portion would start from the end point of Orji Onu’s to their boundary with the people of Ndeaboh totally, his farm boundary will be with the people of Ishiagu. This claim is being contested by the descendants of Edumgba till today. This claim continues to strain the relationship of the entire isiakpu village and the family of Umunwaedu.
Umunwedu
Family Tree