```The balkanization of existing communities in Enugu State of Nigeria took place during the Chimaroke Nnamani Administration, 1999-2007. The exercise, which became effective in September 2002, followed a law passed earlier to that effect by the then State House of Assembly.
Backed by the powers of that law, the Enugu State government requested applications from existing communities for entities to be called Autonomous Communities to be carved out of them. Although the move was obviously a political trump card designed to placate certain elements with insatiable quests for power, most communities subscribed to it because of expected socioeconomic benefits usually termed democracy dividends.
Mgbowo, as an ancient monolithic community, could have loved to remain untouched but it would have been unwise for our leaders at the time to resist the change that was inevitably on the way. Therefore, in a letter dated 6th November, 2000, and signed by twelve notable citizens of the community, the Mgbowo Improvement Union applied for the creation of seven autonomous communities out of the existing town.
The requested communities were:
Alachara
Amata
Eziobodo
Ezioha
Imeama
Inyi
7. Obodo Ikoro
The main reason informing the request for seven "Autonomous Communities" to be carved out of Mgbowo, where only five villages already existed, was to ensure that our town received fully any benefits accruable from the new administrative arrangement. Our people did not wish to suffer from self-induced marginalization and the lament that goes with it as the Igbos do at present, after denying themselves of new states for many years when the Army used executive fiat to create states. Therefore, it must be stated that Mgbowo leaders who, in the November 2000 memorandum to the State Government, requested for seven autonomous communities for our town, did so with the best of intentions. However, as a result of the apparent hatred of our community by the Chimaroke regime, for reasons not easily identifiable, our request was drastically reduced to two; namely, Ekpulambo and Ekpulato autonomous communities.
The creation of the two communities was published in the Enugu State Government Official Gazette No. 2, volume II, of 5th September, 2002. The names, Ekpulambo and Ekpulato (which were not new in Mgbowo parlance) appeared as numbers 45 and 46 respectively, on page B13 of the document.
The Ekpulambo Mgbowo Development Forum
Anybody who is familiar with government programmes and policies knows that once government makes a pronouncement and proceeds to document same, such a policy immediately carries the force of law. It would, therefore, amount to foolhardiness on the part of any person, group or community, to challenge the policy except, perhaps, in a court of law.
That was why, as soon as the Enugu State Government published the gazette, outlining the names of autonomous communities created in the State, owners of the new communities went to work to set up the needed and necessary machinery for their actualization.
The people of Ekpulambo quickly set up a body called Ekpulambo Mgbowo Development Forum (EMDF) to oversee the affairs of the new community and midwife it to sustainable existence. Sir Lazarus Chukwukelu and Chief Augustine A. Onwude, two citizens known for their fanatical patriotism and selfless disposition, were appointed Chairman and Secretary, respectively, of the new organization.
In their wisdom, the Executive Committee of the forum named a 10-man Ekpulambo Mgbowo Chieftaincy Constitution Drafting Committee to produce the-all-important document for the new autonomous community. The committee comprised the following members:
Chief (Prof.) D.M. Ekpete
Mr. Anthony C. Azih
Sir Emmanuel N. Ude
Chief Ethelbert Azih
Chief D.D. Nweze
Hon. Clement Orji-Okpara
Mr. A.S. Odenigbo
Mr. Peter Ukeh
9. Mr. Basil U. Agwu
10. Mr. Anthony Udeinya
Members of the committee did their assignment with dedication and patriotic zeal, leading to the promulgation of the Chieftaincy Constitution on 27th October, 2002. This set the stage for the selection/election of the traditional ruler or Igwe of Ekpulambo Mgbowo.
The Emergence of Ohabuenyi
For nearly one year after the coming into effect of the Ekpulambo Mgbowo Chieftaincy Constitution, the people of the new autonomous community searched in vain for a suitable ruler. Those who met the criteria and possessed the appropriate credentials for election did not seem to be interested, while those who volunteered themselves for the throne did not seem to enjoy the people's acceptance or confidence.
The near-doldrums situation, however, ended when, in October 2003, Sir Emmanuel Nwadinma Ude was overwhelmingly elected the first Igwe of Ekpulambo Autonomous Community as a sole candidate in a NO or YES vote.
Chief Ethelbert Azih, was subsequently elected the Traditional Prime Minister after beating four other contenders to the exalted position.
The two elections till date are considered the most hitch-free and credible election that was devoid of rancor in the history of Mgbowo, notwithstanding the antics of a few who were rejected ab initio because the people refused their candidature.
In their formal inauguration, which took place at Nwahia Mgbowo on 11th December, 2004, the Igwe adopted the name Ohabuenyi 1 while the Prime Minister assumed the title, Okanga 1, both of Ekpulambo Mgbowo. The Igwe completed the formation of the Ekpulambo traditional institution, in collaboration with the various interest groups and wards in the community, with the appointment of members of the Igwe's Cabinet, Councillors and Ward Redcap Chiefs. The machinery of the Ekpulambo traditional administration had been established! On the 6th of June, 2006, Igwe Emmanuel Nwadinma Ude, Ohabuenyi 1 of Ekpulambo Mgbowo Autonomous Community received his staff of office and certificate from the Enugu State Government.
Mayhem in Mgbowo
From the time of our forefathers, Mgbowo had been a peaceful, united and progressive community. In those good old days, our people never went to war unless they were grossly provoked. Internal conflict was totally unknown because every Mgbowo man was his brother's keeper. Infact, whether at home or abroad, an assault on any Mgbowo man was an affront to the pride and psyche of all Mgbowo citizens. As a matter of custom and tradition, an Mgbowo person does not shed the blood of another Mgbowo person and does not participate in any conspiracy against his fellow Mgbowo person. Love of neighbour was, therefore, our collective heritage and ancestral legacy.
Then, the burble burst! The most unusual event happened in our longcherished haven of peace and progress. Mayhem descended upon our town and hell was let loose! For hours in the late afternoon of Saturday, 8th July 2006, misguided elements in Mgbowo rampaged through the erstwhile five villages that made up the town, torching houses, vehicles and other items of property. In the end, about 5 persons were confirmed dead, 34 houses were razed down, including those of the two new traditional rulers. Also reduced to ashes were 10 cars, 3 mini-buses and countless number of motor-cycles and other items of household property. At the end of the mayhem, Mgbowo descended down a bottomless pit from which she is now trying to emerge; so deep were the wounds suffered by the innocent victims.
The Post-Mayhem Period
The immediate post-mayhem period in Ekpulambo, nay in the entire Mgbowo Community, was characterized by shock, universal suspicion and distrust, as well as fear and insecurity. Some of the victims of the violence, having lost their homes to the arsonists, joined the predators who for fear of possible reprisals escaped from their homes, to go into exile.
However, the most significant event of the proximate post-mayhem era was the prompt intervention of the Chimaroke Nnamani administration, which as early as Wednesday, 12th July, 2006 set up a Judicial Commission of Inquiry to, among other terms, investigate 'the immediate and remote causes of the disturbances' and make recommendations.
The appointment of the Commission was accompanied by the suspension of the traditional rulers of Ekpulambo and Ekpulato Autonomous communities. After a rigorous exercise, which involved the protagonists and antagonists in the tragic drama, the commission completed its investigations; then compiled and submitted its report. The administration that set it up never studied the report, let alone issued any White Paper on it before its expiration in May, 2007.
At first, the Sullivan Chime Administration, which inherited the report from its predecessor, also seemed to not be in any hurry to treat it. However, owing to mounting pressure from some well-meaning Mgbowo elders, the new regime began to act on the report.
First, the government issued a memo in November 2008, re-instating the suspended two traditional rulers, Ohabuenyi I of Ekpulambo and Onyima 1 of Ekpulato with effect from 24th September of the year. Two months later, in January 2009, the long-awaited White Paper was released, reaffirming the existence of Ekpulambo and Ekpulato Autonomous Communities and proscribing the umbrella Community Union in Mgbowo, the Mgbowo Improvement Union, among many other provisions.
The return of the traditional rulers, Igwe E.N. Ude of Ekpulambo and Igwe V.A. Azih of Ekpulato Mgbowo to their domains marked a significant step in the effort to restore peace and normalcy in the town. Since then, the two rulers and their lieutenants have worked relentlessly to achieve reconciliation and lasting peace in Mgbowo, even in the face of lingering bitterness and universal suspicion.
So far, they have participated affectively in all meetings and activities of their colleagues at the State and Local Government levels, attracted some development projects and organized some cultural festivals and occasions. All this, despite the bitter fact that they operate from their places of exile in Enugu.
The Future
No matter from whatever perspective anyone perceives our people, Mgbowo Community is the Israel of Enugu State; and, therefore, is blessed and beloved of God. Apart from being richly endowed with human and material resources, the people have the resilience to withstand and overcome any difficulties, whether natural or man made.
Cynics who rejoiced in her travails or celebrated her temporary setback forget that it is not a sin to fall, but a mortal sin to refuse to get up after a fall. Similarly, an empire may rise and fall but there is no law that prevents a fallen empire from rising again.
Consequently, the future of Ekpulambo and Ekpulato Mgbowo is as bright, if not brighter, than their past. What the present and future generations of our people require is to remain focused and march ahead. Sooner than later, We shall be celebrating the return of our people and community to our usual enviable paths of greatness.```
Culled from
*Mr_Egbuna_Akpa,*
Enugu
Brought to you by
Obinna A Okpara.
