Abiriba

Abiriba is made up of three main villages: Ameke, Agboji, & Amogudu.

Abiriba is governed using a monarchical system. The "Eze" (The King or Monarch) is called Enachioken. The people of Abiriba have experienced little direct impact of the government in their development and governance except in very recent times. In the instances when the government has actively involved itself in the life of the town, there is a consensus that the effects have been rather minimal and in some cases detrimental.

Abiriba has a well-developed and active Age-Grade system, one of the most effective ones in Igbo land. Some Age-Grades include: Akahaba, Erinma I & II, Ekpankuma I & II, Onyiba, Egwuena, Ojighiri, Isimini, Okezie etc., Amogudu people start age grade and are the founders of age-grade, they as well give the age grade's name & they have the right to change the name based on the achievement of the age grade. These age grades maintain offices in all countries of the world where Abiriba people reside. The Age Grades have been the main agents of development in the town, especially those in the diaspora. They also play the traditional role of policing the community and punishing offenders, regardless of age and status.

It is often witnessed where a notable and wealthy member of an Age Grade is whipped publicly due to an offence.

The Enachioken of Abiriba is what the Abiriba Royals called ekwu-eto, consisting of Eze Ameke "King of Ameke", as the leader (known as Enachioken), Eze Agboji "King of Agboji" (known as Iffa), Eze Amogudu "King Of Amogudu" (known as Ukpaghari and Eze Otisi Abiriba).

The Ezeship (Monarchy) is hereditary and rotates within the royal families that have the birth-rights of producing the Enachioken. Ndi Ogogo (now known as Nde ogo) is where the palace of the Enachioken is situated; the other three compounds that make up the ruling compound Amaelunta-Umueso viz, Nde Ezema, Nde Mbaku, and Nde Ekpe are in Ameke.

In Agboji Abiriba, the kingship is chosen from the two traditional formal compounds; Ezi-elu and Ezi-agbor. The current monarch is Eze-Efa Uche Benjamin Agu who ascended the throne after the death of Late Eze-efa Agwu Ndukwe. It is of record that the late Eze-Efa Agwu Ndukwe of Agboji was not an heir to the throne and this as such lead to his short period being a King. The tradition demand that an heir must be chosen to handle the mantle of leadership. The current Eze-Efa emerged and he is a descendant of the Efa lineage that was believed to be the foremost King of Agborji-Abiriba.

In Amogudu there are Nde Agwu, Nde Ebe and Amelu. Amelu comprises four compounds, of which only Nde Aso rules; it goes only to the family of Late Eze Mang Dieke. They have their traditional functions distinct from producing the Enachioken.

In Amogudu, the Kingship is hereditary and rotates between Nde Agwu, Nde Ebe and Nde Aso except for Umu Okocha according to ancient history and tradition. This has been the tradition for generations as laid down by Chukwu Oke Ukpabi himself and the Kingship is for the children and descendants of Chukwu Oke Ukpabi who is the founder and first King of Amogudu.

There was a conflict over rightful Kingship between "Umu Okocha" usurping the throne with claims that all the rightful children of Chukwu Oke Ukpabi are dead within the early 2000s. These claims were proven to be false by the testimonies of the descendants of Chukwu Oke Ukpabi which included the late Abiriba Historian Chief Ejim Akuma's children; Prince Ikwan Ejim Akuma, Prince Oko Ejim Akuma being at the forefront and others. Whilst the later "Umu Okocha" held unto the throne briefly, history records that the ancestors of Umu-Okocha Oboro against whom Ndi Okocha compound was named are not of Chukwu Oke Ukpabi and therefore not entitled to be members of the Otisi Heritage "Kingship". They have their "Ihundichie" alongside that of their mother's father Awaife at "Ndi Okocha".

In the midst of it all, The current Monarch of Amogudu is undisputably loved as a good man that is determined to bring unity to the Kingdom and has been working together with the other Kings to bring about Unity to the Kingdom. However, the displacement and prejudice towards Umu-Agwu and the remnants of the crisis between Umu Agwu and Nde Okocha remains a matter that is yet to be resolved. His inaction towards a total balance of truth in this matter seems to be the only subject of controversy surrounding his Kingship till date.

Succession to the throne of the Enachioken is hereditary. It is only the descendants of the founder of Abiriba that rule over the kingdom. Such descendants must emerge from any of the ruling houses in the three royal compounds

1. Nde Oke-ogo (Nde Ezema)
2. Nde Mbaeku
3. Nde Ekpe

Who ruled Abiriba in rotation. The Enachioken of Abiriba originally emerges from Nde Oko-ogo Royal compound alone. However, due to developments, some of the descendants of the founder of Abiriba moved over to Amaelunta to ply their blacksmith trade. From Amaelunta ( Nde Mbaeku and Nde Ekpe), they come to rule Abiriba when it is their turn to do so.

The traditional Abiriba society evolved a system that took care of its actual policing and military needs ranging from guarding her territorial integrity, settlement of disputes between communities or individuals and punishment of crime against the person and community. The Eze Enachioken, Ikwukwuma, Uke-ji-abala, Uke uche-oba, Uke Ekpe and Uke Ogba Ngwuru etc. kept the peace, enforced social order and cohesion. Crime and delinquency was at its minimal, people moved around with relative easy and fear of crime was non existent as every male from seven years of age already has a place in the social control structure of Abiriba. In the accepted oral history of Abiriba as cited in Uche (2010), are documented efforts made by men and the gods at social control. According to him, Amaogudu (a community in Abiriba) created a surveillance group from the Uke Ogba Ngwuru. Its formation was in an attempt to provide information and warn the warriors of invaders. Subsequently, it was also use to report suspicious movement and crime. Also the Uke Uche-oba has as its manifest function to keep watch at the yam barn. This duty they perform for two or three years as they case maybe. However, at the end of their expedition, the miscreants among them were not allowed to return. This long vigil away from home was an opportunity to rid society of such persons (Obasi, 2003). Following the return of the Uke Uche-oba, they will assume a new name Uke Ekpe and from this moment on, they shoulder the responsibility of social control and executing punishment through the most senior age grade, the Uke-ji-abala, the age grade responsible for law and order under the directive of Eze Enachioken (Akuma, n.d; Uche, 2008; Obasi, 2003). The role of a belief system is not left out in the Abiriba social control mechanism, as it was common knowledge that the gods will punish evil doers. The concept of evil Obasi (2003), stated involves doing things the society forbids which includes stealing, poisoning, taking someone else's wife, destruction of another person's farm, incest, homosexuality etc. Thus the gods, Otisi Binyom, Kamalu Ozua elu, Kamalu Nde ebe and Isimokoto, Iyieru and Akakpo (gods of the sea) virtually policed the community according to the belief of the people. He stressed that belief system rendered a very useful social service in the nature of crime prevention where there were no policemen or prison (Akuma, n.d; Uche, 2008; Obasi, 2003). It should however be noted that these social control mechanism can impose any of these sanctions: fines and compensation, ritual cleansing, trial by ordeals, ridicule and gossips, confinement, ostracism, banishment, capital punishment and socialization as a process of punishment to any defaulter of the laws of the community. Today in Abiriba, not much has changed as those traditional institutions of social control are still in existence and the various gods still potent. However, they now lack jurisdiction to convict and punish offenders, this followed a decision that was taken at the 1958 constitutional conference to abolish customary criminal law in Nigeria altogether (Okonkwo, 2009).

At the heart of Abiriba —the very center of the town—is a large, ancient tree "Okpu Achi" (Achi tree). The tree is both symbolic and spiritual in nature; and many believe that in the event of its fall, water from Okpu Achi would engulf the entire Abiriba land. Legend also has it that the Ishimokoto River[4] is so mystical that when foreigners tried to leave town with a bottle of water from the river—the bottle broke apart and the water flew miles back to the river.

Abiriba is known for some of its unique dishes. Among other foods such as rice, yam, beans, and garri (cassava), "Asusu" is a very common dish among the Abiriba people. It is made of corn starch whole meal ground with salt and pepper, wrapped with a local leaf usually called akwukwo-asusu and steamed with water covering all the wraps. Asusu is eaten with a popular vegetable soup called Ugboghor. "Oto" (ground water-yam porridge) is also very popular among the Abiriba people.

Common Abiriba names include: Ikwan or Ikhwan, Kalu, Nnanna, Nnenna "Nina", Ndukwo, Ogbogu, Agwu, Oyediya, Ogbonnaya, etc. It is a common Abiriba naming tradition for parents to name their first son after the father's father and the first daughter after the father's mother.

Naming traditions are paternal-oriented, Abiriba is a matrilineal society: descent and inheritance are traced through the mother's family.