INTRODUCTION

Aristotle’s famous words ‘man is by nature a political animal’ have attracted widespread

debate and controversy for centuries. Understanding Aristotle’s words requires first an

understanding of the ‘political’.  The word ‘politics’ is derived from the Greek “polis” meaning

city-state, so it is ultimately linked to society and communal living. For Aristotle, living in the city-

state and thus engaging in the political activities is vital to the smooth running of that state is the

inevitable end to mankind’s journey towards ‘the good life’. The nature of mankind for Aristotle is

to strive for ‘the good life’, and thus humans form inevitable social ties which help secure this goal.

They naturally form couples, then families and the household. These multiple households gradually

form villages and then finally the city-state, or in other words the ‘polis’, whereby ‘politics’ occurs

as the resolution of conflict through rational debate and argument. This view sees humans as

rational creatures of co-operation, deliberation and striving for the common good.

The definition in question comes from Aristotle's Politics: "the human is a political animal"

(1253a3). There is something indisputable about this characterization: humans are, indeed, the most

social of animals, they are denizens of the polis with its institutions and laws, its rulers, judges and

generals. It would be difficult to contend that any other animal has recourse to the political as much

as the human. Animals form herds unconsciously, while human beings form social relations by

reflecting upon the constitution of their community and it is due to this reflexive or rational process

that they call themselves political animals. In this sense of the term, the political is what enables

humans to avert their gaze from and so derogate the alternative sociality of nonhuman animals.

Thus, each society can be described as a political society for it also possesses some organizations

and follows a particular system that can be described as political system. According to Easton,

political system functions by getting inputs from its environments and these inputs are events or

issues in the community that evoke reactions or responses from it. These events or inputs are

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synthesized by the political system in form of demands from the environment and gives it back out

as authoritative decisions or actions. Consequently, institutions are embedded in the political

system, they are responsible for one function or the other, be it administrative, legal, bureaucratic

e.t.c.

These institutions are to be implicit as those agencies employed in the organization,

maintenance of peace and tranquility in the community. They are the outlet through which the

political system of the people manifests itself. Against this background, this paper is aimed at

exploring the political system and institutions of my people, Ukpor in Nnewi-South Local

Government Area of Anambra State and to make a critical analysis and appraisal of the political

system and institutions of Ukpor as a town.

A BRIEF HISTORY OF UKPOR

Ukpor is a town founded on a hilly and mountainous topography, beautifully interspersed

with rivers, streams, and lakes; with impressive and captivating valleys and forest presenting one of

the most beautiful undulating and scintillating scenery in South-East Nigeria.

Ukpor which is the citadel and head-quarters of Nnewi-South Local Government Area is

bounded in the North by Awka-Etiti town and in the South by Isseke town, the former in Idemili-

South Local Government Area and the latter in Ihiala Local Government Area, all in Anambra

State. On its East lies Ozubulu in Ekwusigo L.G.A, Okija, Ihembosi and Mbosi town all in Ihiala

L.G.A respectively and on the West by Utuh and Ezinifite town all in Nnewi-South L.G.A.

Ukpor has an area of about 22 square kilometers and an estimated total population of about

60,000. The density of the population is about 650 per square kilometer. The community has rich

clay, sandy and humus soil and they are favourable to the growth of yams, cassava, cocoyam’s and

palms. Of course Ukpor people speak Igbo Language. Ukpor has more than 21 springs and

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waterfalls, when if developed would be tourists delight any day. Here are the rivers, streams,

springs and waterfalls in Ukpor and in the villages they are located. Ubu –Osigbu, Ubu Ebubedike –

Umudike, Ubu Oti –Umudike, Ubu Ukwaku –Umudike, Iyiose –Umudike, Udoukpor –Umudike,

Okpuana –Umudike. Ngene –Umudike, Odohikpaa –Umudike, Mmiri Ezewugwu-Umudike,

Nwariria –Ebe, Isiugo –Nzagha, Ohiokosi Umuohama, Otakasi –Umudiji, Egegwu- Umunuko,

Nsansa –Umunuko, Mmiri Aki-Umunuko, Ofara –Ebe, Ofara –Umuike, Urasi –Uboma, and Urasi-

Umunuko.

THE POLITICAL SYSTEM OF THE PEOPLE OF UKPOR

The arrangement of political system of my people can be termed as monarchy, although it is

elective. The people have the Igwe of Ukpor as the supreme head and ruler of the town, but the

throne is not hereditary, instead it is rotational among the seven villages in the order of hierarchy.

The throne of the Igwe is for a life time such that the Igwe cannot be dethroned or removed until he

dies. The Igwe together with his council of chiefs sees to the maintenance of peace and order in the

community, he does this through the various political agencies and traditional institutions of the

people whose duty is solely to foster peace and harmony, growth and development of the people.

Therefore, they together form part and parcel of the life and culture of the people.

Ukpor political system is an analytical component of a political system; it is a system in its

own right. Ukpor consists of nine villages: Umuohama, Umunuko, Umuhu, Uboma, Ebe, Umudike,

Umudiji, Nzagha, and Umudiji . Certainly, Ukpor is still within the jurisdiction of the chairman of

Nnewi-South Local Government Area, Anambra State and also serves as its headquarters. For easy

governance and for peace and social order to be maintained in Ukpor, the Igwe demands that each

of the nine villages should appoint a Chief, i.e., a person who would be the head and custodian of

that particular village. Thus, apart from the appointed Chiefs who are to govern these villages, the

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eldest in these villages are inevitably made cabinet Chiefs for the period of 10 years according to

the constitution.

BASIC POLITICAL INSTITUTIONS OF THE PEOPLE OF UKPOR

Leadership Succession

The leadership of the town is such that they have an Igwe as the sovereign head and ruler who

remains on the throne till death. After the death of the Igwe the next village whose turn it is, in

order of hierarchy, to produce the next Igwe will present three eligible men to the cabinet Chiefs,

who will then conduct election for the three to decide the next Igwe. The qualification for being

eligible to the throne includes been a bona-fide son of the soil, married with children, and good

character with no previous cases of moral wrongs.

Implicitly, the leadership succession in Ukpor is not hereditary. At the death of the traditional

ruler, the next village in line brings out the three men and presents to the cabinet Chiefs who will in

turn examine them before conducting election to finally decide who mounts the throne. Some

benefits of this type of leadership succession is that it reduces the issue of crisis and quarrel in the

process of selecting a new king since everybody knows the village it will come from. Again, it also

removes some of the squabble apparent in a hereditary system amongst brothers in tussle to ascend

the throne.

The Council of Chiefs (Ndi Nze na Ozo)

The council of chiefs is quite different from the cabinet Chiefs. While the membership of the

cabinet Chiefs are not by appointment but naturally belongs to the eldest son of each village that of

the council of chiefs is by appointment. The council is made up of one person from each village.

This person is given the title of “ Nze na Ozo.” These people assist the Igwe in discharging his

duties to the community. From these chiefs, the Igwe chooses people to handle different ports folio,

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ranging from the palace secretary, palace treasurer, chief of festivals, chief of public relation, etc.

They make-up the Igwe’s cabinet and act in accordance with his directives. At the death of the

ruling Igwe, the council of chiefs becomes inactive and the cabinet Chiefs takes charge of affairs

until a new Igwe is elected. It remains in the power of the new Igwe to decide whether to continue

with the old council of chiefs or to constitute new Chiefs. The constitution of these council

members is done by the different villages independently selecting among themselves people of

good moral qualities to represent them there. It is not by age. However, the persons/people to be

selected must be married and with children, well acquainted with the cultures of the people and with

no record of moral wrongs.

Ofala or Iri-ji Festival

As I earlier pointed out, the main festivals are Ofala and Iri-ji festivals in Ukpor. The Ofala

festival is normally celebrated at the Igwe’s Palace. The entire community used to gather there with

different masquerades from each village. The Igwe and his council prepare the feast by killing 4

cows and women organization prepares the cows and food that would reach everybody – men,

women, youths and children. The day of this feast is a ceremonious day for every indigene of the

town.

However, the feast of Iri-ji is being celebrated at the market square. This feast is properly

known as new yam festival. The Igwe and his council, on this day, honour some industrious men by

given title to those of them who plant yam more than others. They are given titles like Ezeji, Nzuri

etc. This feast day, the Igwe used to roast many tubers of yam and bring them with red oil to the

market square. After prayer and thanks to the Earth deity by the Priest of Earth deity for blessing

the land and yam for that year, the roasted tuber of yam are shared to everybody. After that,

masquerades from different villages would begin to dance and display their metaphysical powers.

At the end of the day everybody would retire to his or her home.

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Ukpor Improvement Union (UIU or Ukpor Amaka)

This is an association of all the sons and daughters of Ukpor that unswervingly work towards

the progress and development of the town. This union works with the traditional ruler though more

closely with the people, for a perfect and quick outreach to them. It sees to the security and welfare

of every member of the town. The union with the council of elders and the Igwe sees to the

organization of the traditional festivals like the new yam festival, the masquerade carnival, and the

Igwe’s ofala festival.

All bona-fide citizen of the town is inevitably a member of this union, but when they turn 20,

they are anticipated to start paying an annual support to the treasury of the union. The people

benefit easy access to making their opinions heard either by the Igwe or the state government. It

responsibilities are to promote the affairs of the citizens and foster the development of their social

amenities.

Security and Maintenance of Social Order

There is a famous maxim that states “peace and social order promotes development”, hence it

is the aspiration of every leader and administration to see that there is utmost serenity in his

territory. It is in this same disposition that the leadership of Ukpor employs the following means to

maintain peace and order.

According to Chief T.C. Nwakire, traditionally, the Ukpor people make use of masquerade in

settling disputes like those arising from land or properties and also desecration of traditional norms.

In such cases, the masquerade by name “nju-okwu” meaning “against quarrels” will come and

claim ownership of that property or object of quarrel until the council of elders resolve the dispute.

Within the period the masquerade claimed ownership of the property, the two parties involved are

made to swear an oath to protect each other and none of the party involved in the dispute is required

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to venture into that land or touch the property or try to harm the other. Consequently, there will be

no cases of killing or insults of one another in the land. When the cabinet Chiefs might have arrived

at a judgment, the masquerade will personally hand over that property to the person the cabinet

Chiefs declares the rightful owner of the property. The cabinet Chiefs here plays another role of

administering justice and settling disputes and with the help of the masquerade maintains peace

during the process of settling dispute. Furthermore, the masquerade also assists in enforcing certain

norms and customs of the people which have great consequences for the community as a whole

when violated. Such as, murder, incest, violation of market days and what have you.

Though, with the advent of Christianity, the practice of masquerading has lost its force in the

community; this does not imply that there is chaos and disorder in the community. Currently, what

is obtainable in the community is a group or organization called “Vigilante Group.” Their task is to

see to the security of life and property of the people.

Punishment of Crimes

Banishment is the expulsion of an offender from the community temporarily or permanently.

It is usually earned by committing sacrilegious crimes which the people labeled ‘aru’ and they

feared that to condone the crime in any form might attract the wrath of the gods. When the offender

is banished, members of his family would not object and in some cases, close relatives are also

banished from the community. This was why crime rate in the Ukpor was very low. Other means of

punishment include sacrifices for cleansing and paying of certain tributes.

Nevertheless, penalty for misconducts is no longer within the influence of the community and

their traditional institutions. The community now reports a crime to the police. The community has

no power now to impose any penalty. Banishment or ostracism is no longer in vogue in the

currently. Evaluating with the modern technique of punishing crimes, it can be said without

vagueness that the traditional method worked, better and more effectively.

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Traditional Marriage Institution

Igbo tradition to be precise, maintains that a family is not formed until all the marriage

customs are fulfilled. This is why, when a young man and a young lady encounters each other, they

do not rush off to court and rattle off promises before a judge, without a moment’s thought of their

implications. A long and protracted series of customary ceremonies must be performed to prepare

for the important task of marriage. It is not a matter that concerns only the young man and lady. The

process of getting married involves families, relations and sometimes even the clans and villages of

each party. This undertaking cannot be hurriedly done, because people are aware of the fact that

marriage is a lifelong undertaking.

Advancing further, in the tradition of the Ukpor people, there are recommended steps and

rituals every young man who wishes to marry a young lady ought to follow. These steps and rituals

are as follows:

Iju ese – making enquires

Introduction

Ikpanri na Ikwe aka

Inye ego – marriage proper

Igba nkwu – Traditional Wedding.

“Iju ese – making enquiries” is the preliminary step to formal marriage in Ukpor. This

preliminary step is of paramount importance to the people of Ukpor. This is because, in Ukpor

tradition, a young man does not just wake up early in the morning chooses a young lady for

marriage, and may be because she is beautiful or very attractive. In fact, a girl of extraordinary

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attractiveness runs the risk of not getting a marriage partner all her life. All the same, it is applicable

to ladies. A lady does not choose to marry a man because he is handsome or a great lover.

In choosing a marriage partner, therefore, a man is aware of the fact that he is taking a

decision to bring new life and new existence into the family, into the community of being. He is

about to let the ancestors adopt this new life and existence. Hence, the man’s decision must be made

with caution. The will of his family, the elders, the ancestors, and above all that of Chineke must be

taken into consideration. In the same manner, does the girl also go about arriving at a decision?

Hence, full scale inquiries are conducted by each party. The man’s party leaves no stone unturned in

inquiring into the history and genealogy of the girl’s family and vice versa. The aim of each party’s

investigation is to find out two things:

a) Is the young lady or the man of good character? What family a history of fertility or sterility?

b) Is the lady’s community of being willing to hand the lady over to become forever one with the

man’s community of being?

It is only when these preliminaries are taken care of that official steps towards performing the

customary stipulations are undertaken. Before the proposal to the lady, after the preliminary step,

the following step which ushers in the most fundamental ritual comes in. that is, the introduction

ritual. It is during the introduction ceremony that the parents of the lady and the lady in question

would tell the young man and his parents who must have after his investigations still have interest

to marry the lady, whether she will marry or not marry him. The boy and his father, uncle and his

father’s friend with 2 gallons of palm wine, one bottle of schnapps and 5 or 6 kola nuts go to the

lady’s home. There and then, the introduction ceremony takes place.

After the introduction ritual, here comes the most important ritual in Ukpor, that is, Inye

ego- paying of Bride price. It is the most important, in that once it is being done, the man the lady

can live together as husband and wife. In our community, it is made in such a way that any man can

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afford to marry. This is because, in Ukpor tradition, it is permitted that a young man who wants to

marry a young lady can only do the paying of Bride price (Inye ego). And he may leave other rituals

like Igba nkwu, Ikpa nri na Ikwe aka. And, if the man does other rituals without Inye ego – paying

of bride price, the man has not formally marry the lady, which implies that the lady cannot live with

him as his wife.

This very ritual is one of the places where our ancestors had shown their benevolence to

their children because they believed that marriage is not selling of a woman. Therefore, they made

this ritual so easy, such that no man would say that he cannot afford too many. And those who come

to marry our women (ladies) from other places would benefit from our ancestor’s magnanimity.

This is because, the items required for this very ritual to take place are very few and cheap. The

items required for this ritual are: 2 gallons of palm wine (nkwu-enu and not ngwo), schnapps, N2,

000 (you can give more if you have), 4 tubers of yam and Oji (kola nut) as many as you can afford.

These items are what the suitor brings to the lady’s family with his people and the marriage takes

place proper.

After the paying of Bride Price which is the most fundamental ritual, if the man still want,

he goes on to carry out the Ikpa nri na Ikwe aka rituals which involve the suitor buying items that

his wife would use as a woman in her matrimonial home and youths and children take them to the

bride in her parents’ home in procession along with the bride.

The last ritual is Igba-nkwu ritual this ritual is optional. It is a ritual where young who have

money show their richness by elaborating it to a large extent.

Traditional Burial Rites/Institution

Burial is another aspect of the traditional institution of the people that still survives, though

some aspects of it have been watered down with the practice of Christianity. However, the major

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aspects which I shall enumerate here still obtain and must be fulfilled before one can talk of a

befitting burial. Nevertheless, it is pertinent to observe that there are different methods or ways of

burying the death in Ukpor, depending on the circumstances surrounding the dead. The method of

burying a bona fide son and daughter of the community is different from that of an “ofeke” or a

trouble maker in the community or someone connected with crimes and abomination in the

community, or someone who committed suicide. While a due burial processes is accorded to the

true sons and daughters of the soil, those associated with crimes or suicide are often buried in the

forest without the due burial process. This is even obtainable in the Christian faith today, where

those who are considered true members of the church are buried by the priest with the celebration of

the Holy Mass, while those considered to be lacking in some way are not accorded this privilege.

In Ukpor, the following traditional stages must be followed in burial of true member of the

community irrespective of the person’s faith. First, at the death of the person, the kinsmen gather

together to fix the burial day which must take place within four Igbo weeks (16 days). It must not be

on the “Afo Market Day” which is the town’s market day. The second stage is observed if the

person is married, if not it is omitted. This stage is about announcing the date to the woman’s

people and it has two dimensions. If it is the woman who died, the man’s kinsmen together with the

man goes to announce to the woman’s people of the death of their daughter. They must go with the

follow items; two bottles of hot drink, three kola nuts and garden eggs. This is the first dimension of

this stage. The second dimension is the situation whereby it is the man who died. In this instance,

the woman accompanied by her husband’s brother(s), two kinsmen and two people from ‘umuada’

(wives being married in her husband kindred) will go to announce the death of her husband to her

people. This time around, it is the woman’s people who will present the aforementioned items to the

dead man’s relatives.

The third stage is the burial proper, which Christianity has changed the traditional method.

However, during the burial proper, different people; relatives and well-wishers come to pay their

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final homage to the dead that is kept in lying of state in the early morning hours. By noon, the dead

is finally buried and the grave must be six feet deep. After the burial, cultural troops come and

display and depending on the person who died, masquerades also display. The funeral ceremony

lasts for three days.

The last stage comes one month after the burial which is all about removing of the mourning

cloth. Within this period of one month, the mourning family will still be wearing their mourning

cloth. After one month, they will gather at the grave side and burn the mourning cloth as a sign that

they have observed the entire traditional requirement for a befitting burial.

The burial rites or institution is made with the purpose of wishing the dead a safe journey to

the land of the ancestors. Again, it is believed that when it is properly observed, the dead will be

accepted in the land of the ancestor, if not the revise will be the case. The different methods of

burial are with the aim of instigating in people the need to be good citizens of the community so as

to join the ancestors in the next life.

The Significance of the official market day

There are four market days in one week (otu izu) in Igbo calendar; they are “Afo, Eke, Orie,

and Nkwo.” Notably, Ukpor as a whole has a very big market place and the main market day is one

day. This Afo day is very sacred to them in the sense that no matter what happens in the community,

they cannot afford to miss the Afo day. The people of Ukpor have the Afo as their market day and

they respect it as ordained by the gods. It is believed that on Afo day the people are to go to the

market to buy and sell their produce and as a result no public activity is to be fixed on that day. This

is also why they don’t bury the dead on that day, they do not convoke meeting that day, and they do

not put community labour on that day. This day connotes the productivity and industrious nature of

the people and anything that will disturb it, is considered as presenting the people to be lazy, and

therefore should be circumvented.

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EVALUATION

These major political institutions of Ukpor and their system which were elaborated above are

to aid in regulating the activities of the people, implementing peace, harmony and social order,

which is all geared towards the overall development of the Ukpor people. It is obvious and worthy

of note that Ukpor has a well-established political system and institutions, and that these various

systems interact, in such a way, that they form a strong system through which the people create and

implement obligatory and authoritative decisions to maintain social order.

Apparently, it is clear and a matter of fact that some of these major political institutions of the

people have been greatly influenced by western civilization such that its major practices are being

watered down or in some cases consigned to “Sheol” (extinction). For instance, the traditional

means of crime punishment is no longer invoked, yet, there seems to be some that are still strong, as

in the case of traditional marriage, leadership succession, and burial rites. Christianity as an aspect

of these western effects appears to have some features in common with some of these institutions.

For example, the burial rite accorded to individuals, for just as obtainable in the traditional

institution, not everybody is buried by a Priest based on the person’s activeness or some other

criterion ordained by the church.

Analytically, looking at the emergence of the rule by Igwe and the functions of the cabinet

Chiefs, one would agree with me that it obviously seems like an imposition by the government, but

the people seem to still have more respect in the their unanimous decisions about their traditional

culture, custom and norms and only see the Igwe as a conditio sine qua non.

CONCLUSION

Owusu, a well acknowledged Ghanaian author in his book conceptualized this idea of the

necessity for the upholding of cultural feature for the integration and survival of the African people

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when he asserts that “African democracy may require the integration of indigenous methods of

village cooperation with innovative forms of government, combining the power of universal rights

with the uniqueness of each district’s or nation’s own custom and respected traditions” (Owusu

1991:384).

This points the fact that the moves made by the government to modernize or to transform

most of our traditional political institutions and systems, without considering the cherished

traditions and custom, and the benefits that might arise from proper integration of these institutions

into the present political system, where not fundamentally rational. However, this interference of

the government has changed so many things, and the various traditional institutions are losing their

hold on people.

Nevertheless, that they have not been able to efface entirely the cultures as well as the

traditional political system and institutions of the Ukpor people shows that our political system has

been well-structured. Thus, if other African communities can imitate the political system of the

Ukpor people, Africans will definitely conquer the problem of colonialism and restore their cultural

heritage.

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INTERVIEWS

Chief T.C. Nwakire (President Ukpor Improvement Union, Lagos Branch)

Interviewed on 9th April, 2015, age: 65, location: Lagos.

Mr. Michael Okeke (My biological Father)

Interviewed on 10th April, 2015, age: 65, location: Lagos.

Nze G. Onyeagusi (Member of the Cabinet Chiefs representing my own village)

Interviewed on 16th April, 2015, age: 82, location: Ukpor.

H.R.H. Igwe F.C. Onyimadu (Ezegedegbum I of Ukpor)

Interviewed on 16th April, 2015, age: 72, location: Ukpor.

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BIBLIOGRAPHY

He, D.A., 1979,

Political System, in the New Encyclopedia Britannica vol. 14

U.S.A: Encyclopedia Britannica Inc.

Odetola and Ademola, A., 1985,

Soliology: Introduction; African context.

Macmillian Pub. Ltd, London.

Ilogu, E., 1974,

Christianity, and Igbo Culture, New York: Nok Publishers.

Owusu, M., 1991,

“Democracy and Africa – A View from the Village,”

The Journal of Modern African Studies, V. 30, N. 3

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