Doubles vs Gain Modulation 9 and 18

Abanobi (2007) avers that most theories on the word Onicha described them as arrogant, they are also known to look down on other people, hardly integrating with their hosts though also feigning friendliness. Not surprising foreigners see little motivation in investing and residing in their homeland. The reason for their arrogance and why they despise others is also given by Azikiwe (1970) as “ we descended from the Royal House of Benin and so regarded ourselves as the superiors of other tribes who had no royal blood in their veins” (p.1). However, the existence of quite a number of communities bearing Onicha in the eastern Igbo hinterland, whose history do not relate to Edo, did severely jeopardise this hypothesis. After their arrival on the east bank Onicha-mmili, the community gradually became a unitary kingdom, evolving from a loosely organized group of royal and non-royal villages into a more centralized entity. Eze Aroli was apparently the first genuinely powerful Obi of Onitsha, the ruler of the city.

The Obi of Onitsha is the traditional leader of Onitsha, Anambra state southeast Nigeria.

The post of Obi according to Okeke (2012) is recognised by the state and Federal Government of Nigeria, and the Obi himself is seen as a representative of the people of Onitsha in the state and Federal levels of government. The current Obi of Onitsha is Igwe Ugochukwu Alfred Nnaemeka Achebe (Agbogidi).

the cumulative deposit of knowledge, experience, beliefs, attitudes, religions, notions of time, roles spatial relations, concepts of the universe and material objects and possessions acquired by a group of people in the course of generations through individual and group striving. (p. 39).

Culture is a way of life of a group of people, the beliefs, values, behaviours and symbols that they generally accept without thinking about them; and that are passed along by communication and initiation from one generation to the next. Human beings are passive creatures and do whatever their culture tells them to do. Different cultural groups think, feel and act differently. Thus, there is no scientific standard for considering one group as intrinsically superior or inferior to another. The Onitsha peoples‟ mode of living was in strictest adherence to the moral laws. They were very strict in the rearing of their children according to their customs and traditions.

Chukwudolue (2010) states that, a young man was not allowed to marry until he was over twenty five years; a girl who went to her husband, not in state of virginity was used as a sacrifice to the gods. Twins were also forbidden and it was treated as a taboo. Again, Onitsha people believe so much in their culture, especially the ozo titled men who are respected more than any ordinary person, as he possesses greater freedom of action.

Anyaokei (2015) states that Ozo title is regarded by Onitsha people as the first step that opens them to their spiritual and natural life. Ozo title therefore confers on the initiate, the basis to the hightest degree of social standing in Onitsha community which Ndichie Ume and gives him the right to stand and address the village assembly. He maintains that ozo title initiation is a second basis for legitimacy and sense of belonging in Onitsha society.

This therefore, is solely because of his being in position of wealth or influence, to exert his

demands. This simply is not the right to exercise authority as a person but much of honour and respect paid to him for his title. The women are not left behind in the Onitsha cultural mileau. The Onitsha women takes the title of Odu which also places them in a very high respected postion among their mates and make then look higly religious.

One needs a broad conceptualisation of Igbo religion to better grasp the full significance of its influence. Religion, it should be recalled, is the womb of the culture in the traditional Igbo background. It permeates most aspects of life, and infuses them with meaning and significance.The indigenous religion and cultural practices remained intact before the coming of the Whitemen, who introduced alien religion without warning and without deliberate preparation into Onitsha. Onitsha like other alienated and colonized communities in Igboland was invaded by a foreign culture. Though many factors combined to challenge and weaken the traditional beliefs and practices in Onitsha, it is observed that prominent among them were the explorers who came to open up the dark continents of Africa to civilization; the administrators and imperialists who introduced a new system of government, laws and order; the merchants who established trade and finally, Christian missionaries who brought Christianity and campaigned vigorously against the traditional religious faith.

Historically, Onitsha people, who are descendants of Edo (Benin) kingdom, are highly, religious people, with absolute belief in one God, the Almighty. The concept of God is not unique to any human group or race. The Igbo according to Nmah (2003), “are a religious people” Ozigbo (1988) also stated that;

Religion is one of man‟s inherent attributes. It stems from his ability, to think abstractly and also to symbolize. From time immemorial, African has been very religious, and like other people of the world, their religion has known many forms.

(p. 26).

Since man is uncertain of how he came into being in the world and where he goes at death, he continues to probe into discovering and knowing the forces behind the existence of the universe and how they interplay and control it. As a result of this Emefiene (cited by Mgbemena, 2012) wrote that;

The apparent awareness of the existence of some supernatural forces surrounding him and wielding influence over his life, subjects man to seek to establish and maintain cordial relationship with the supernatural. Thus arose all forms of religious beliefs, practices, and superstition. (p. 39).

Traditional religion was practised by the people of Onitsha prior to the advent of the Christian religion and they were similar in one way or the other to those found in other societies. It acted as a powerful instrument of cohesion among the people. In Onitsha, religion was centered on the existence of a supreme Chukwu who is regarded as the great God and the author of heaven and earth. Their belief in the supernatural existence of Chukwu or Chineke as the Supreme Being is a pan – Igbo belief, presented by the Christian religion. Thus Mgbemena (2012) states that He is the Supreme Being that creates and exists to control His creatures, but was not created.They also believe in ancestors as guardians and deities as intercessors. Anyaokei (2015) states that today, there are over fifty shrines and deities in Onitsha, scattered all over the nooks and crannies of the metropolis, which is manifestation of the people‟s deep love and respect for their traditional religion. About six

of the deities and shrines are jointly owned and worshipped by the entire Onitsha people.

Anyaokei (2015) listed those four deities and shrines as ANI ONITSHA, situated at the entrance of OSE-OKWU-ODU, via old Market Road, OBINNA MMILI at the tributary of River Niger and Nkisi stream, NDENDE, OLINRI and OBALA OGBI all along the Creek of River Niger” (p.18). One may be tempted to ask why all these shrines and deities in this 21st century of Onitsha. But one important fact to note here is that these shrines and deities serve as the remaining link between the past, the present and the future of the people of Onitsha Ado N‟Idu. There is a belief that bad spirits are always around, so special charms and amulets which is normally called ogwu are worn to avoid their attacks.

As highly religious group, they guard them jealously and worship the mystery of gods of the land, the sea and river. The people of Onitsha have special regard for the worship of Ani (God of the land), represented by Egbo tree, to which a white piece of clothe is generally hung. The Ani is considered so strong and sacred that any crime committed against Ani is considered sacrilegious. Odife (1996) remarked that what the Ani sanctioned constituted right and whatever she condemmed was taboo. They also observe spirits within the bush, streams, rivers, gigantic trees such as Iroko, Oak, and Apple trees as symbolic creation of the uniqueness of God. Orakwue cited by Anyaokei (2015) gave a good account of how the people of Onitsha worship in their shrines or deities as “an art of grace and benevolence, prayers are usually offered to God with kolanuts to show honour and goodwill and as a means of expression of desire for some favour or act of forgiveness” (p. 20). All these go to show the deep love and respect the people have for their shrines and deities as sacred and revered places.