Umueze Anam

It is said that Umueze Anam was founded by one hunter from Amadioba Nteje known as Nwavor in the 17th century. As a hunter, he used to hunt for game around the Omambala River when he found a peaceful peninsula across the river and settled there. Nwavor was accused of having a hand in the death of his archrival a kinsman of his and in other to free himself from the accusation decided to leave Nteje and settle at Odah. He first arrived at a place called Odah Anam where he found a lot of wildlife and fertile land for agricultural purposes. After settling for about a week he went back and brought his wife and brother Udora who was a farmer and fisherman to settle in the area. They were first to settle at Odah before other settlers like Mmiata, Oroma, Umuoba, Umuikwu and Iyiora to make up Anam in order of arrival. These initial settlers make up what is called Anam Nkpu Isaa (Seven nodes of Anam). Anam is a corrupt form of Anagba which means coming together of diverse people who have agreed to be united and leave in peace (Anam means Unity).

The people of Anam being republican in nature do not have monarchical leadership there was no king, they have parliamentary system where the elders in council presides over the affairs of the people with the head of the council being the eldest man in the land (diokpala) determining who the eldest man became difficult until a situation came up when there was no fire to light up the settlement, and since there was no means of knowing who is the oldest person among them, decided that whoever would be brave enough to fetch fire from the slave camp at Odene-Nneyi would be crowned the diokpala. Nobody took that bold step, but the Great Nwavor, who went and brought fire from the camp for his brothers to use, was then crowned Diokpala (Eze-Anam). When Nwavor and his descendants further moved down to Aboh area (Area currently called Aboegbu and Miata Anam) and settled there until the early 19th Century when other Anam community fled Odah as a result of invasion of the area by Abor slave warriors, Umueze Anam took the bold step of returning to Odah to protect other Anam communities from further attacks.

The Edda people from Ohafia who were slave merchants raided many parts of Igbo land taking some people captive and selling them to slave traders. They came to Onwumbala area and to Anam. Penetrating Anam people was not so easy for them as they were not good swimmers and cannot navigate through the river efficiently. Their attacks became so intense that Anam people decided to engage them in a battle. Anam people mobilized their youths who came out with several weapons and clubs hidden at the bank of the River, and lured the ada warriors to come and capture slaves they happily entered the boat and midway in the river the youths brought out their clubs and pelted them with stones and since they were not good swimmers they got drowned in the river and perished. This loss became so much that they withdrew from the area and never came back hence the saying Ada si Anam "kwali ive nye mili".

After the Edda (Arochukwu) people came the Aboh Slave hunters, unlike the Ada people Aboh warriors are good sea pirates and can maneuver the Omambala River effectively. Their attack was so much on Anam people as a result so many persons were taken into slavery, they make use of the canon and den guns given to them by their Portuguese slave masters. When Anam people could no longer bear these attacks they consulted a diviner who told them that they can only defeat Aboh warriors led by Enebeli the Prince of Aboh with the aid of a charm to be prepared by him. He told them that the consequence of the charm is that the bearer of that charm must die and the charm will cause confusion when thrown into the Aboh Camp. The problem became who will carry the char, when no one volunteered again Amah from Amekeme a great son of Umueze Anam from Ebendu clan volunteered to carry out the task and his brother Iwo of Odionwu clan from the same umuebendu volunteered to accompany his brother such that if he is killed he will ensure that the head of his brother returns home while Obalichi from Umuoba anam lead Anam warriors to the fight. Eventually, they succeeded and defeated Aboh warriors and killed Prince Enebeli of Aboh.

Anamites started stealing, killing and coveting people's wives. This was attributed to the infiltration of Anam by strangers, and prompted the elders of the town to make a covenant to put a stop to these evils. This again demanded a sacrifice; Odionwu, a descendant of Eze Nwavor, volunteered. The covenant is as follows:

• That if you don't commit evil, evil will not befall you;
• No Anam man shall kill his fellow Anam man;
• No Anam man shall steal his brother's belongings;
• No Anam man shall unlawfully sleep with his brother's wife;
• No Anam man shall disobey his elders.

Umueze Anam, being the eldest man, was given custody of the symbol of authority of Ani Anam, while Agha was given the Abuke Anam deity, and Eze was given Ani Anam.[2]

Umueze Anam celebrates achievements as in other parts of Igboland. Apart from kingship, Oba title-taking is a culmination of one's achievement in Umueze Anam. Titles are awarded for:

• Gaining of a position of authority and honour in the town;
• Provision of funds for his maintenance in his old age;
• Entitlement to have a say in the town councils;
• Immunity from assault or arrest in his own or any other friendly town;
• Exemption from manual labour;
• Authority to wear certain special regalia and insignia;
• Certain privileges sometimes accorded to his wife;
• Asserting oneself as a freeborn of the community.

Ogbuevi (Oba) title-taking in Umueze Anam is a long process of three distinct segments, Ijoku, Asammuo, and Ime Oba, which are performed sequentially. Before the title of Ogbuevi is conferred on anybody of Umueze lineage, the candidate is required to have successfully gone through the process of performing the special Oba Umueze ritual. Oral tradition holds that the first citizen of Umueze Anam to take the Ogbuevi title was Ogbuevi Dielie Mezie of Iweze Ogboru Eze. He was followed by Ogbuevi Agbogu Nwabude of Ezum Iyile Eze. Oba was the ceremony for the highest title in Anam. Before one will take the Oba title he is expected to perform the lesser titles such as Ijoku, Asamuo, and finally the Oba title.

Before the Nigerian Civil War, Christians (Catholics) were unable to take the Ozo title because the rituals were perceived to be against their faith. This problem was looked into by the Commission set up by the Archbishop of Onitsha, Francis A. Arinze (later a cardinal). A solution was found as expressed below as the official Archdiocesan position immediately after the war in 1970:

That the religious ceremonies traditionally connected with title-taking are hereby recognized as non-essential to the title itself. Therefore, the titled man who takes the title without these ceremonies must be regarded as fully titled, and in no way inferior to his counterparts who performed the ceremonies together with pagan religious observances.

That everything connected with pagan religion which is in any way contrary to the Christian faith is hereby removed for all members, Christians or non-Christians, who want to be initiated into the title society. Therefore, there will be no consultation of fortune-tellers, no pagan sacrifices, no visitation of a pagan shrine, nor worship of the spirits or ancestors, no marks of office which are indissolubly bound up with pagan religion, etc.

That the members of the title society, both Christians and non-Christians, may attend the funeral rites of a deceased member, but the title society will not perform pagan religious ceremonies of any shape or form.

That all the formalities of title-taking, which are not against Christian beliefs and practices, may be preserved when Christians take titles. These include the payment of the stipulated sum or other goods, division of these things in the traditional way, feasting, dancing, etc. Sometimes, modification will be necessary. This applies, for example, to dress, dance, and some aspects of the outing function and widowhood ceremonies, if they offend against the Christian moral code.

That the titled Christian assumes all the purely social insignia of his office, such as ankle cords, red cap, eagle feather, elephant tusk, etc. He also acquires all the social rights and privileges which are accorded to titled men according to tradition.

1. Ijoku Title:- Ijoku is the first to be taken, this qualifies him to answer the title name Uduezuo. Ijoku means the washing of the early morning hands. Which is to say that it was the first step leading to Oba title.This stage involves 300 tubers of yam (ji ommi) presented in October with 200 pieces of kolanut, tobacco, wine, money and a she goat (Ewu Ijoku).

2. Ekwu Title:- This is the second stage, it costs 209 tubers of yam, 500 kolanuts, wine, money a he goat (Nkpi ekwu), and smoked fishes (Ukpobu).

3. Asammuo Title:- This is the next in rank, it costs 290 tubers of yam, drinks, a pan of kolanuts, big she goat, ram and some money. The candidate after this stage is conferred with the title of Ogbuebunu.

4. Oba Title:- This is the final stage,Oba is the highest title in Anam, it is a big traditional ceremony that takes place before the conferment of the highest title of Ogbuevi to any Anam man. It involved a lot of merry making and for that reason a prospective initiate had to be well prepared before embarking on the Oba title. Oba involves 400 tubers of yam a cow or cash equivalent of the two items and presentation of ego nsunani Oba. Oba title is not for all comers in Anam, the candidate must be a good citizen and a free born, he must be an adult who must be able to keep to the rules pertaining to the title. One person could Take as many title as possible but must be conferred with one only. The number of Oba taken determines the number of shares one receives during sharing of items provided to ndi Oba. Omume Oba includes examination tests and rituals to prepare and make the candidate worthy of the title before he is conferred with it. The traditional symbol of authority (ofo) is stamped on the recipient chest. Oba title involves a lot of entertainment as guests usually attend the celebration from other villages that make up Anam.

After 28 days of indoors, the celebrant is called seven times after which he will perform the oba rituals and blessed with the ofor. A day preceding the final day he is rubbed with uye and he dances the uvio music. Finally he performs the Ichi mmuo rituals and he is adorn with the red cap with eagle feathers and he picks a name for himself. He dances round the village with his wife.

Ichi muo title taking involves 12 hours ritual undergone by a candidate waiting to be conferred with Ogbuevi title after the completion of the initial formalities. The crucial aspect of the ceremony is usually performed at night and witnessed by title holders, family members and friends of the candidate. It was undergone by the candidate while his wife is asked to leave the premises only to come back after the title has been conferred on the husband. The candidate is made to take some vows that he would live above board that is he would not steal, commit adultery, lie, leak official secrets or conspire with others to do wrong things starting from the date he took the title. In other to be free from his previous sins he is made to go into hiding known as Izo mmuo (hiding from the spirit of ancestors) in other to purge himself of his wrongdoings. He is made to be half naked and his body robbed with uye (mud) for hours until its time to call him out in a ceremony known as Oku Oba ( a call for the candidate, purported to have been made by the ancestors). All these actions were believed to be enough penance for the candidate for his wrongdoings. The solitary confinement was to enable him reflect on his past, repent and resolve to make changes as from that date so as to be accepted by the ancestors. The mud was to show how dirty he was as a result of his sins. It makes the candidate to anxiously wait for the time he would be called out for cleansing. The call is made seven times but the candidate will answer only once, that is the last call. Failure to answer will be an offence which could be suspension from receiving the title (Idako n'oba) till another time. After tanswering the seventh call the candidate emerges from his confinement and presents himself for the stamping of the ofo on his chest. He receives oche mgbo ( three legged stool), an iron staff (Alo) and a head gear (ege). The offering and receiving of items were done within nge Oba a cane fence tied on four poles of 3metres square. It is only the titled men stays within the nge when the ritual is going on any uninitiated who enters the nge ekotego okwu ndi Oba and is imposed of a fine by ndi Oba. At the end of the presentation the candidate takes his bath and prepares for the outing the next day. Entertainment is presented to his guests on this day. The next day is the outing ceremony, during this day the New Ogbuevi in the company of the old ones adorn themselves with the expensive clothing called otachi and danced round in circle to the uvio music. The dance is known as Egwu ogbugbe. They blew their elephant tusks (oke) they salute the others with their nza (horse tail). At this stage the friends, family members and well wishers appreciate them by spraying money. It is at this point that the celebrant is permitted to put on the red cap and ege appended with eagle feathers. The Ogbuevi wears beads, ona worn on his legs and a rope worn on the anklets to show that he is now a titled man. Before he is allowed to wear these Regalia's the Ogbuevi is made to pay a fine to atune to the number of times he may have worn red caps in the past before he became an Ogbuevi. The Ogbuevi is also giving azizo oji (a wood carving) that he places on the wall at the entrance to his house. This azizo oji shows that the owner of the house is an Ogbuevi. The wall is also decorated with different colours ranging from blue, white red or yellow that painting is e signature of the Ogbuevi and the number of decoration tells us the number of Oba in that house.

The Governance of Umueze Anam Community rests on the shoulders of the council of elders (Irukpo and Izummuo). The chairman of the council of elders is the Diokpala who is regarded as the paramount ruler of the town (Igwe).

The council of elders performs both judicial and legislative functions; they consist of men who are from the age of seventy years and above who have taken the oba and asammuo title and therefore cannot lie or mislead the community.

Next in the hierarchy are the Okpokolo (from 60 years to 70 years), who enforce the laws made by the Irukpo and Izummuo; they determine the dates for the festivals of the community, and they are in charge of the masquerades and the cultural heritage of the community. During time of war they are in charge of recruitment of able-bodied men and prepare them for war. They lead the able-bodied men to prosecute the war. They are in charge of the oba title; they determine the requirements for the Oba title ceremony, as well as who is qualified for the title.

Next after Okpokolo are the Owanuno (55 years to 60 years); they are the errand boys of the council of elders; they are responsible for sharing proceeds from ponds festivals, title taking and burials for the elders; they are in charge of the Owakwa masquerade. They are in charge of town crying and mobilization of the community for an important event.

The Otuasa group (50 years to 55 years) are in charge of the community lands, ponds and other economic ventures of the town; they collect rents and royalties for the community and remit same to the council of elders.

Isikolobia (40 years to 45 years) are the soul of the community. Their job is to mobilize the youths for work when the need arises such as clearing of bush paths, stream paths, digging of graves, and other works. They are also in charge of security of the village under the supervision of the Izummuo, and during war lead the able-bodied men to prosecute war.

Mmeghe Ruling Age Grade are in charge of the town's developmental projects such as provision of basic infrastructure such as roads, school, and water. With the exception of the Elders council (Irukpo), every other group's tenure is four years.

Kingship in Umueze Anam was a product of colonization by the British Imperialists who imposed warrant chiefs on the community. The first king in Umueze Anam was Igwe John Eziolise of Ebendu who reigned from 1974 to 1978 after which Igwe John Emeka of Ezumezu took over and reigned from 1978 to 2003. Igwe John Ikebudu of Aneke reigned from 2004 to 2009 though his reign was riddled with crises.

Anam people were lovers of music. In fact, there was almost no function in Anam without one type of music or another. Music featured prominently at festivities and events such as childbirth, marriage, title taking as well as funeral ceremonies.

From these, developed the huge business of the type of music that is known today all over Anam. The most popular musician in Umueze Anam is Sunday Mozie, a.k.a. 'Ugegbe Anam', a prolific (Egwu-Ekpili) recording artist and frequent live performer who skillfully blends Anam cultural rhythms with modern musical instrumentation.

Umueze Anam is predominantly traditional belief. They strongly believe in their Supreme Being called Chukwuobiama who sends guardian angels known as chukwuoke to each individual for protection. They commune with the saints known as the ancestors who intercede on their behalf to God. They believe in reincarnation, witchcraft, divination, and masquerading as the spirit of the dead.

To attract favour from God, each family establishes a family altar (Okposi) where sacrifices are made and libation is poured to the ancestors, chukwuoke and Chukwuobiama. The traditional belief system is similar to Christianity, hence the embracing of Catholicism when Europeans came.

On the birth of a child in Umueze Anam, the family ceases from any form of work and feasts for twelve days after which the child is circumcised if male. Also, offering is made to the Ijeoku, ancestors of the family responsible for the gift of a child. It is the duty of the diokpala in the family to name the child.

Umueze Anam sees marriage as a happy life for couples to enjoy together. It is also for procreation, carrying out economic activities together and joint ownership of wealth and investments. In Anam, marriage is very important to the survival of families. Anam are predominantly farmers and therefore sees marriage as getting a helper that will assist in farming and raising up children. This reason accounts to why we marry very early and marry more than one wife. The marriage ceremony is in four stages.

INEZI promotes Industriousness, good cooking skills and handiwork which are very good qualities for sustaining marriage. It is expected that young maidens who have these qualities attached to their beauty are attracted to their suitors who ask for their hands in marriage. Their costumes are made up of natural cosmetics like uye, nzu, uli, which are used to adorn their body with beautiful marks. They wore beads known as Olokpo on top of their nja which they wear on their waist. Their legs are adorned with anklets called akpulu-ulu. Their hair do is usually is I mbute (wigs). These attire drive men crazy. The last four days were marked with a lot of celebrations, parents came to town with plenty of foods and drinks to entertain family members, friends in-laws who came to celebrate with their daughters. The isi ikolobia helps with fetching fire woods and pounding of yams and fufu. During the opu ive ezi (outing rite), all the maidens assembled themselves at Ilo for beauty parade. Having dressed to kill, they danced and demonstrated and showed their beauty especially to the eligible bachelors. Every participants were involved except those who had married and gone to their husbands already within the period of long ceremony. Some young men on having chosen some young girls to marry do not wait for them to finish the year long ceremony, for fear that men more handsome and richer than them would snatch them away. They rushed to finish everything and their heart throbs away before it became too late. In this regard such girls were made to have mock ezi known as iti udu before going to their husbands. For that reason, they were not required to come back and participate in the final ceremony. The young maidens during the parade carry udu (a small pot) which they beat as they parade with songs. This ceremony is known as ibi aka n'udu or iti udu. While the already married maidens parades while carrying chewing stick in their mouth the free maidens and not betrothed don't carry chewing stick. Therefore, chewing stick is a symbol to show that she is not free for suitors. This is fantastic and fascinating worth a colourful sight to behold. During the parade the most beautiful girl was noted and cheered but not giving any award except that she will have more suitors. After the ceremony the married maidens goes back to their husbands while those yet to be married wait for their time. It is important to note that its only the wayward girls never gets married months after the ceremony and during the ada masquerade such girls are usually sang with ( Nma enwerodi na Nma ekilisi ada). This waiting period is very critical and tempting for parents and it is their onus to guide against their daughter having illicit affair so that they won't get pregnant during that period and therefore lose their chance of getting a better suitor. Girls with such misadventure are married off to old men who might probably be looking children. This is a humiliation to both parents and family members (this is another pointer that INEZI does not promote promiscuity nor illicit affair as insinuated). The beautiful maidens wear skimpy dresses that reveal their pointed breasts which suggests they are virgins those breasts dangles as they dances and sets their admirers on fire. It is also believed that ibi aka n'udu is a symbol of virginity as those who are not virgins are not allowed to pass through that rite. It was also said that ezi ceremony helps young men who were not thinking of marriage to start thinking in that direction.

Another part of marriage is divorce. In Anam, divorce is badly tolerated except for marital unfaithfulness and witchcraft allegation. If a man decides to divorce the wife such a person is expected to throw away the woman cooking utensils such as pots, stove etc. it will mean that the man has sworn not to marry again (inwu Iyi) at this point the woman will no longer be permitted to go into the man's house and will be taken home by her people. At this point the woman lives in her fathers house or rent a house (Obinkiti). The parents is expected to return the sisi to the husbands family but this is not done until she gets married again. The reason for this is because our tradition does not allow a woman to bear children in her fathers house. Such children do not bear the surname of their mother, our culture has it that all the children born by the woman while she was divorced belongs to the husband. This reason makes most men not to allow their wives to stay so long outside his home simply because they may not be able to tolerate children not fathered by them. This also contributes to the reason why divorce is not rampant in Anam too. In Umueze Anam a woman married to an Umueze Anam man and divorced cannot be married by another Umueze Anam man, unless he has married to another person outside the town and divorced. This check also ensures that secret lovers do not instigate their lover to divorce their husbands and marry them. When the divorcée marries another man, the family of the former husband is notified and the sisi refunded back to them. This severed the ties the woman had with the man. When a man reconciles with the husband and returns to the man's house she is not expected to enter the mans unless a ritual is performed to exonerate her from the adulterous practices indulged in the past. This is usually done by Umuada.

In Umueze Anam death is seen as returning to the land of the ancestors, one could only journey to the land of the ancestors if he led a good life while on earth he will be accepted by the ancestors and becomes the guardian and intercessors before God (Chukwu Obiama) for their people, but if the person led a bad life he is banished to abyss and will be crushed. For a deceased to have a smooth passage to the land of the ancestors a befitting burial ceremony. it is the belief that the deceased not properly buried will remain a wanderer and became an evil spirit tormenting people and manifesting in all forms. In Umueze Anam when a child dies it signifies a bad omen. It is either the child is an ogbanje or killed by witches, the child is buried that day without any ceremony or ritual. The child is not buried at home but in the bush so that such spirit will not reincarnate again to torment the parent. If the child is buried is suspected to be an ogbanje the corpse will be given a mark so that when he or she comes again he can easily be identified and treated with caution and disdain. For the death of a youth who is not married it is said that na okpali avala, which means that the death is untimely. The entire community will be calm since it is a taboo to hear that a youth died in some cases the age grade and family member will consult a diviner to know the cause of the death since according to the belief of the community such deaths is often caused by witches, oracle or evil deeds of either the parents, ancestors or the person in question. The notion is that if the death is not natural anybody participating in such may incur the wrath of the gods. If the cause is not natural the gods are appeased before the person can be buried and if it is caused by an oracle the corpse is either bailed from the oracle or returned to the oracle. During the burial the age grade assembles to perform the burial (igba okwa). The age grades during this burial exudes high degree of rage and bitterness during the igba okwa they will break anything that is kept along their part. They will patrol with blue powder and will pour it on any youth that did not join them in the mourning. There will engage in wrestling (ITU nyajili) and no weakling comes out during this period because such a person will be thrown on the floor. Every member of the age grade and any other youth shall contribute a token called utu mmanya this is necessary because the bereaved family is not expected to be burdened by the age grade. The family shall provide a goat known as ewu ikpo this will be used for onya is I ceremony. Onya is I ceremony is when the members of the age grades gather and people who are very friendly or known to the deceased shall come one after the other to eulogize the dead. They will come to testify on their encounter with the dead either as a friend or even a for or that they entangled in a wrestling bout. Onya isi is usually a solemn affair and at the end the bereaved family will confer and decide who is more closer to the dead that will kill the goat. When the person kills the goat, he is giving a knife to cut the goat and he will parade the town with the goat head to the admiration of the community he is expected to provide one carton of beer for the burial of his friend (itu uni). The mourning period for youths and persons not up to the age of okpokolo is 12 days (Izu ito). Burial of a woman married to an Anam man is not so complex. The children or family members is expected to notify the family of the deceased woman (ndi ikwu nneve) through a ritual called igbaje icho they are expected to present to the family a big metal pan or bowl, a paddle (eku), a metal cup (this signifies the return of the woman's cooking utensils presented to her by her parents). When this is done the woman's family will then prepare to attend the burial of the woman with their masquerade, or kindred igba, and with items for itu uni. If the woman's paternal home is close, the corpse may be taken to their house for final visit before burial. Umuotu will be notified of the burial of their colleague and they will come and perform the oni ozu and ire akwo. Umuada will also come and perform their own oni ozu while the inyemu ndi uno will perform the ritual of ire akwo. For family that is buoyant they will use a cow to perform the ire akwo and oni ozu but for those not buoyant ogu Akpa ego into (4000) will be paid to represent the cow. Ire akwo ceremony is performed by one of the daughters inlaw of the women who took care of the woman very well. This ceremony is usually done on the 12th day of the burial (Izu ito). There is also a ceremony called Ike omaba for the deceased this is usually done for those that took the iyom title (ive okpu). One of the daughter or daughter inlaw of the deceased will tie wrapper with special knotches and with an appe (hand fan) dances round the village with her fellow woman singing songs that eulogizes the deceased while sympathizers spray them money. For every other person who is neither an Oba title holder or among Okpokolo age grade there are not much attachment to their burial. Their burial activities end after Izu ito but for an Oba title holder who has performed the ichi Muo ceremony and has attained the age of okpokolo the burial extends up to izu isa (28 days). When an elderly man who is an Oba title holder dies, the first thing that is done is the idapu ozu, this includes what is called ote kpim kpim. The family of the deceased is expected to go house to house of his fellow elders and Oba title holders to notify them that the Ogbuevi has joined his ancestors and he is about to be laid in state. The Oba title holders shall first come to inspect the corpse to know if he is properly kept and dressed in his regalia. After this the ukolo is brought and played in a sound that will notify the entire village that a great man has joined his ancestors. The next is itupu okwa izizi (oso nkodo nkodo). The immediate family members are expected to adorn themselves with the regalia of the deceased such as otachi, okpu Mme, ooke, nza, etc. while the ada carries the ubom that is beaten by her. Such men according to our culture is usually buried in the night except for Christians whose corpse will be taken to the church to be prayed for. Burial in Anam is usually done in the night, and the ceremony continues in the evening with the age grades of the children and other extended family members supporting their bereaved colleagues with their music. The reason for this burial at night is because our people being predominantly farmers usually use the day to do their farm works and gathers during the night to continue with leisure it is not peculiar with burials alone. The bereaved family members entertains his age grade with drinks and food. A foul is killed in the early morning around 5 am and it is called Okuku nlavochi and subsequently with ewu okwa the next evening. If he invites the entire Anam Mkpu isa he will kill seven fouls as oku nlavo chi and one cow as Ewu okwa. Recently people no longer use Okuku for nlavo chi but ewu. The age grade musicians entertains the age grade throughout the night after the ito onu token is presented. The members of the age grade contributes tokens to the bereaved as a means of cushioning his expenses. This contributions depends on how popular the person is and also if he does same for people as the list of benefactors are recorded. The next day, the in-laws, well wishers and friends come for itu uni, they will come with a piece of cloth, drinks, goat, cow and money depending on the person's capabilities. Some in-laws will come with dance groups or even masquerade. Ndi Nna Oche will come with their music and masquerade and when they are going they will be given a goat, ram or cow depending on relationships and capability of the bereaved family. This will continue until the next morning when ewu nsekute will be killed to mark the end of the first burial. The funeral room and the bed is left with the clothes, regalias and other precious ornaments of the deceased kept daily until after izu ito or izu isa as the case may be. For a woman who is an item her Ookpu (ivory) is displayed and for titled men his Ooke (elephant tusk) is kept and it is blown by the eldest son. During the lying in state of the deceased, when the corpse is laid, the wife or wives will be paraded to cry for the deceased that night they will be eulogizing the deceased as they sit beside the corpse fanning it with a hand fan until it is buried. The same is done by the husband if the deceased is a woman. After the corpse is buried the spouses are made to sit on a mat in the funeral room everyday till izu ito and Izu isa is completed. During that period while the deceased are laid in state the wife puts on her best clothes and ornaments as it was when they wedded but the next day the spouses puts on nkilika okala (rag) during this period of nkilika okala he or she is not expected to talk to anyone their only duties is to come out before anybody wakes to cry in the morning after that crying he or she is given water to wash the face and goes inside. This is so because it is believed that the deceased spirit has not sojourned to the land of ancestors. This continues till after Izu ito for deceased woman or a man who has not attained the age of okpokolo and Izu is a for titled elderly man. After the isa oni ozu ritual will be performed to send the ancestors to the land of the dead before the wife will then start wearing agbo (white cloth) she can start talking to people but will not go out till after six months before she will then change the clothing to black and mourn for another one year. The period of mourning in Anam before was 18months until recently it was reduced to six months and the wearing of black removed. During the period of her wearing black, she is free to move about and talk to people but cannot see any man. After the burial ceremony, every morning and evening the first daughter (Ada) is expected to dress in her father's chieftaincy regalia and with ubom, which she will beat round the town eulogizing the father and notifying the village of the death of the father till a day before Izu ito and Izu isa as the case may be. When she gets to the frontage of any elder she while greet the person in the name of the late father and if she does it well people will be giving her money (ego ubom). She represents her late father every time she does that and on returning she will place the ubom in front of their house and puts the regalia and red cap on the ubom. That ubom standing outside represents the late father who is still believed to be hovering round the house. For a titled man during the izu ito, the first son shall be painted with uye wearing Ogoro and red cap with feather and oche mgbo on his armpit, he will be going round the titled men's house greeting them and they in return gives him money and drinks this rite is called ite uye after that during the izu isa the kindred parades the town with their communal drum while the children dressed on their fathers regalia dances as they parade this rite is called ipu ive isa. It is after this rite that the funeral room is dismantled. It is the custom of the land that the eldest son and daughter stays at home throughout the mourning period without going anywhere while the others are expected to provide them with all the support and feeding they needed. If they cannot as a result of their work, somebody will volunteer to stay on their behalf while they are expected to pay a fine and provide the person staying with the drinks and food needed to carry him and the strangers that will be coming throughout that period. Another rite of importance is the Ooni ozu, as an Ogbuevi, the children is expected to present to ndi Oba a live cow that will be shared by them and some money for snuff. If the family could not afford a cow, they will pay Ogwu akpego (4000) in place of the cow. The next is ikwabi ozu rite, this rite is done so that the spirit of the deceased can sojourn to the land of the ancestors. The age grade of the deceased gathers, with the closest family relative of the deceased among the age grade being in charge of the ceremony. An okposi is provided, the first rite is the olokpu azu, smoked sizeable fishes are provided with red oil and salt, this will be used to invoke the spirit of the dead on the okposi, the remainder of the fish is used to prepare very thick ogbono soup that is shared among all present. After this one Ikenga ewu is killed and the blood spilled over the okposi and it is used to prepare nsala soup, after invocation and appeasing of the spirit of the deceased to setforth his journey and join the good ancestors to intercede for them, the okposi is pushed outside with leg by the Celebrant (igbapu okposi n'lo), which means that he has accepted the sacrifice and has departed. This rite releases the wife of the man from the deceased so that she can start communication with others except for sexual intercourse. The spouse of the bereaved is expected not to shave or comb her hair until the period of mourning is over this is a sign to any man who makes advances to steer clear of the woman. After the period of mourning she is expected to shave her hair and burn her mourning cloths. When mourning is over the children of the deceased shares the belongings of their father including the pieces of clothes brought during itu uni. Also during that time they decide on who will kuchie the woman hence the popular saying that "nwanyi si ana akpa nkata aru eji ke ive diee si tinye kwe maka onye ya ekuchi ya" It is supposed to be the responsibility of the uncle to kuchie the deceased wife or the first born son if the woman is her step mother. The burial rite for the eldest man in the community (Diokpala) is similar to that of the titled men but the slight difference is that when the diokpala dies, the corpse is hidden for three native years (about 2 years) the burial is the responsibility of the entire community all the age grade will have their stand bring their music and prepare their dishes. The first thing in the morning of the burial is the ada masquerade performance, the night will be the akpali masquerade by 12 am and subsequently the odumodu masquerade. After the burial and mourning of the deceased, the next to the eldest man will perform the ikpoche eziobi rite so that he can ascend the throne. Odumodu masquerade performs for elders who are a member of irukpo age grade as well.

Umueze Anam has two major festivals that is celebrated annually and they are Nzire Ani and Otite Anam festivals.

Umueze Anam practices Republican method of governance in which power is devolved to age grades. Each age grades consists of people within three years age bracket.

• Anam People's Website
• Joe Ameke, Anam 17th–20th Century, 1998