Akajiofor Tochukwu Nwokoye-Nwosu is the Chairman of Traditional Priests in Awka, the Anambra State capital. In this interview with Okechukwu Onuegbu, he explains the mystery behind the successful celebration of 2025 Imoka Festival while also delving into the history of the world renowned celebration. Come in …
May we know your name?
My name is Akajiofor Toochukwu Nwokoye. I’m the Chief Priest of Ngene Agu Umudioka in Awka, Awka South Local Government Area of Anambra State. I’m also the Chairman of Ndi Akajiofor group in the 33 villages that make up Awka. I hail from Ezenwaka sub-family group, Ezeudu kindred of Dioka, the great founder of Umudioka Awka. Dioka was a great herbal practitioner who used herbs and roots to treat diseases including “Igbu ichi” (face scarification) and treatment of “nchiche” (leprosy). He was a traveling medicine man in search of greener pastures and customers and after some years he decided to settle in Awka instead of shuttling from Umudioka Akpom to Awka and back.
As he grew up and became very popular, Dioka demanded to be accorded full rights as a citizen of Awka and portion of land to build his home. Awka gave him condition which he fulfilled and he became a full-fledged Awka man, with equal rights and benefits. Like I said earlier, Umudioka came into Awka and introduced “Igbu-ichi.” His senior brother called Udeke came and joined him in Awka and was later accorded fill citizens as an Awka man. Udeke founded Udeke quarter and is one of the five quarters in Umudioka, (hence Umudioka ebe n’ese).
After Umudioka, Agulu-Awka arrived and introduced blacksmithing for which Awka became widely known and travelled beyond Eastern Region sand up to Benue to ply their trade. Before the coming of Agulu-Awka, Awka people were mainly farmers, hunters and native medicine men who relied on herbs and roots to treat patients.
Who is Awka?
The name is Oka, but the white man changed it to “Awka.” He is the younger brother of Oba who resided at a hilly place hence “Ugwu-Oba. They were of same parents, hence the saying Ugwu-Oba Noshi and Awka Noshi. Awka left Oba (Ugwuoba) and moved North ward where he found an environment good for hunting and farming. He settled at Ama-enyi- Awka. Due to misunderstanding, many centuries ago, Ugwu-Oba and Awka cut their relationship. But now, there are moves to reconcile the two brothers.
May we know how Imoka deity came about and why it has become the most popular feast celebrated in Awka?
Before the coming of Imoka Festival, the Imoka deity demanded for rituals to appease her, together with visit to Okachi (Okpuno) and Noshi people which we did.
Imoka is a celebration of history and economy. Awka was a small community or settlement, but today is a big city-state to the point that it is the capital and seat of power of Anambra State and administrative headquarters of Awka. Imoka contributes to development of Awka given the availability of different dishes, high population of visitors that result in more money being spent in Awka and Umuokpu.
Are there other celebrations in Awka?
Yes! Awka has many feasts of which Imoka is the first feast celebrated in Awka before others. According to oral tradition, there was an Awka woman called Nomeh who was married by a man of Umuezeukwu. It happened that Nomeh fell sick and later died. They informed the family of Nomeh that their daughter had died. It was a shock to the family because they were not told that their daughter was sick, only to be informed about her death. Awka people agreed with Nomeh family and demanded full explanation and compensation as an appeasement. But Umuezeukwu felt that the conditions were harsh and could not be met and bluffed Awka threat. Awka people felt offended and planned to teach Umuezeukwu a big lesson. Within a short time, Awka warriors invaded Umuezeukwu and sacked the community. It is not in existence today.
However, after the sacking of Umuezeukwu, the spirit of Nomeh started wandering for many years since she was not given befitting burial. Her spirit started disturbing her people who died prematurely and suddenly. On consultation of spiritual medium ( “Afa”), it was revealed that the deaths were because Nomeh was not given final burial and her spirit was not at rest. Preparations for her final burial and necessary rituals were done. A powerful native doctor from Igala called Okachi was involved. On invitation, Okachi came and prepared a powerful medicine to appease Nomeh and give her befitting burial rites and funeral to end the misfortunes and untimely deaths in Awka especially her kindred. The medicine prepared was called Akwali Omumu for birth of children Umuoka. Due to the secret aspect of the powerful medicine, Awka elders decided to keep the native doctor within Awka to avoid the leakage of the powerful medicine. Okachi was therefore given a portion of land to settle and raise family. The medicine which was prepared was also called Akwali Omumu Umuoka. It has become a powerful “god” to the extent that Awka people celebrate a feast of Okwali Omumu Umuoka or Akwali Umuoka Festival. But it was the white men that mispronounced Umuoka as “Imoka.” The Umuoka or Imoka Festival is the most popular ceremony celebrated in Awka. Before Imoka is celebrated, “Nguaro” which is pronouncement of Awka calendar based on feasts which take place month by month. Nguaro (calendar announcement is the traditional event when Umudiana. Okperi decides the different feasts to observe in Awka month by month.
Time is calculated or measured by dividing time into seconds, minutes, hours, days, weeks and months as well as a year. The appearance of the sun and moon and rotation of the earth help in calculating time. In English calendar, a year is made up of 365 ¼ days. Awka calendar has 4 Igbo days (izu) named after four native market days of Eke, Oye, Afo and Nkwo. Four native market days multiplied by seven native weeks make 28 days. Those assigned with the responsibility of “nguaro” handles the calculation of the remaining days and when there is a leap year.
The present Traditional Priest responsible for calendar pronouncement is Ichie Patrick Nkwoekie Okoludo Nweke of Okperi village of Amikwo.
Each month is calculated between two full moons – the disappearance of last moon and the appearance of a new moon as it moves round the earth. However, some times, there are variations in first sighting or appearance of moon and that is why the community gave the mandate to Umudiana, Opkeri in Amikwo to decide and announce Awka calendar during “Nguaro” ceremony which most times fall in April or at times early May in English calendar. Usually, the last month of the year is sighted in April known in Awka as “Onwa Ede mmuo.”
Once the moon is sighted, Awka starts to count different activities or feasts/festivals month by month.
Ngu aro usually falls in the 12th lunar moon /month of Awka calendar during the period of olili ede mmuo or feast of cocoyam. Cocoyam is common if compared to yam in which few men engage in. It usually comes after planting season/farming.
After the ngu aro in the April month of ede muo, the next lunar moon which is the beginning of new native year falls in Egwu Imoka festival, as the first 1st Awka lunar moon around May of the English calendar.
How was 2025 “nguaro” Awka performed and what connection does it have with Imoka Festival?
This is another very important question. Imoka remains the most colourful festival attracting both indigenes and non-indigenes in a carnival-like celebration. After Imoka festival which is celebrated in the second month (onwa iboo) falls in English month of June. It is celebrated by only adult males.
Then it is followed by Onwa Ukwu na ije to thank God/god for journey mercies. Amanwulu title taking introduced by Amikwo in Awka is usually held at this time. The 3rd lunar month (onwa ito) which falls in July every year is called feast of maidens (Olili Umu agboghobia). Mgba nkwa is featured. The Amanwulu feast which started in the second month is completed. The feast of Udo held to appreciate Udo, the god of purity, patron god and superintendant of Amanwulu celebrations.
The 4th lunar moon/month (onwa ino) holds in August is in continuation of celebration of feast of maidens to fill the gap of insignificance of mom-attachment of feast.
The 5th lunar moon/month (onwa ise) holds in September and is call Chi/Afyijioku. Chi is celebrated on hour of women while Afvijioku is for men.
The 6th lunar moon/month (onwa isi) is month for alo feast of roasting of yam during which nlo alo (two-edged spear) is performed by elders on third native week.. It falls in October.
The 7th lunar moon/month (onwa asaa) which corresponds to November witnesses celebration of otite feast in honour of Chi and serves as a period for census counting as travelers and blacksmiths return en masse
The 8th lunar moon/month (Onwa asato) is reserved for burials and falls around December. The period served as the time of offer of yam to gods (onwa ji alusi).
The 9th lunar moon/month (onwa teghete) is for onwa mmia alusi and features in January solar calendar.
10th lunar moon/month is continuous of igba egwu arusi. It falls in February solar calendar.it continues the inu mmia arusi. It marks the celebration of ovbuvbe, a principal goddess in Awka.
11th lunar moon/month or onwa ili nofu is for collective prayer for peace and progress in Awka to draw the lunar year to an end. Held in April, It is this time when prayer by representatives of 33 villages ( igo ofo isi aro Awka) takes place. Agbala imoka feast is also held
12th lunar moon/month is Onwa ede mmuo meant for ngu aro, chronicling of new lunar calendar.
13th lunar moon/month is an insignificant month to which no specific feast is attached. But Ichie Nweke noted that it counts or may not count depending on overlap of year like leap year.
You said you are the custodian of Ngene Agu. The completion of the ritual appeasement saw Akajiofor Chinedu Anene, the custodian of Udo Deity and Chairman of Ndi Akajiofor Awka. What roles do you play in connection with “Nguaro” and Imoka celebration?
Well, you may wish to know that we are talking about culture and traditions, whether it is “nguaro” or Umuoka (Imoka) Festival. Before the celebration of 2025 Umuoka (Imoka) Festival, the traditional priest whose duty is to announce the dates of the feasts fixed “Nguaro:” (calendar proclamation) for all Awka. Those who attended the “nguaro” ceremony at Ogbugbankwa Amikwo were Ndu Omenana (traditionalists in Awka), including Eze-Imoka (Chief Priest of Imoka deity), Amanke Nnake of Umueleke, 2025 Imoka Organizing Committee led by Opia Anayo Obiakor, representatives of the 33 villages in Awka but Umudiana/Okperi villagers) including Akajiofor Udo Deity, and some Umudiana/Okperi elders and youths of Amikwo village.
Kola, yams and goat were presented by the hosts for prayer and ritual offerings. But on consultation, the Imoka Deity that abandoned its shrine at Umu-Eleke kindred of Amachalla village expressed anger over some atrocities in Awka this year and demanded some ritual performances for appeasement. Both Ndu Omenana Awka (Awka rationalists) under my leadership, Eze-Imoka Nnake and Umudiana/Okperi Amikwo elders were involved in the consultation of Nnenwanyi (Imoka deity) to agree to leave the Udo Shrine of Chief Priest, Akajiofor Chinedu Nweke of Imoka, Amanke Nnake. Though the “traditional priest of “nguaro,” Akadaina Awka, Ichie Patrick Nkwokie Okoludo Nweke was ready to officially announce the 19th May date as beginning of Imoka feast with “nkata agba” visit to Umuokpu, he kept it to his heart. The meeting was adjourned from 19th April to 26th April to enable Ndu Omenana Awka (traditionalists of Awka) to complete the ritual ceremony of appeasing Imoka deity so that it could agree to return to Amachalla. We were asked to consult Okachi in Okpuno and Nnoshi in Ugwuoba to cement our relationship. Remember that Okachi played a role in the rituals that were performed to appease the spirit of Nnenwanyi (Imoka deity) to end the untimely deaths due to failure to give Nomeh final befitting burial. Also, Ugwuoba is senior brother to Awka and both of them were of same parents called Noshi.
We returned to Ogbugbankwa after performing the ritual atonement and the Nnenwanyi (Imoka deity) agreed to relocate from Udo shrine to its shrine in Amachalla. Then, formal handover of this was done by Chief priest of Udo Shrine, Akajiofor Chinedu Nweke to Eze-Imoka and we happily returned to shrine of Imoka to start Imoka process from 19th May to 24th May as fixed.
The schedule of Imoka festival was as follows: 19th day, Awka was “nkata agba,” for the rest of 32 villages of Awkab to trek on foot to Umuokpu village sandwiched by Amawbia town to inform them that the Imoka Festival has been fixed and they are expected to attend the Opueke on 23rd May and main Imoka Day on 24th May.
In preparation for the Umuokpu visit, masquerades and their followers from the 32 out of 33 villages (excluding Umuokpu) took their turns to move into the Olulu Imoka to pay homage to the Imoka deity in form of gifts and offerings through its Chief priest, Amanke Nnake.
Masquerades and their followers converged at Olulu Imoka for the trip of “nkata agba” to Umuokpu. But Ifite group were not present and we waited until they came. The tradition is that, Ifite group must arrive with their masquerades and their followers for the “nkata agba” to commence. They came two hours behind schedule at 2pm and the 7 kilometres trip to Umuokpu for “nkata agba’ commenced. Different masquerade groups made the trip on foot from Olulu Imoka through Zik Avenue Awka, passing Amawbia town before we arrived Umuokpu Square (Ebee)
On arrival at Umuokpu Square (Ebee), the visitors from the other 32 villages in Awka were received by the President-general of Umuokpu Village Meeting, Barrister Chukwudi Okeke who presented them with kola and entertained with drink, cassava flakes, etc.
Before the commencement, the 2025 Organizing Committee led by Opia Anayo Obiakor set rules and regulations guiding the Imoka Festival. Among the rules were that the Festival is only for participation of male while women, girls and non-indigenes were excluded; no guns, bottles, knives should be carried, but only sticks should be carried and if you flog the person, he would retaliate with cane. Non-indigenes were invited to be part and parcel of the celebration, but they should observe the ceremony but not participate. When an Awka man flogs a non-indigene, instead of retaliating with cane, the non-indigene goes for gun or knife which is prohibited. This is how non-indigene bring trouble. From experience, we have come to understand that non-indigenes infiltrate in the Imoka celebration and cause havoc, but Awka indigenes were blamed for it.
Awka is accommodating and does not discriminate; the reason is because Awka people from time immemorial were travelers and itinerant blacksmiths.
Non-indigenes contribute to most of the atrocities being committed during Imoka. But now, we have decided that it would no longer be so, that is the reason we banned participation of non-indigenes, riding of keke and driving of shuttles on Nkata agba day and Osonaogba day.
From the nkata agba event, in which we banned non-indigenes from participating, you could see that it was a peaceful and brotherly celebration. I appreciate the gods, ancestors, Ezeanas and Ndichies for peaceful “nkata agba” which led to Opueke and then Imoka festival proper
On the eve of Imoka proper, women performed “Opueke” and the day witnessed the bringing out of Imoka ahead of next day’s Imoka. The reason is that Imoka is a goddess and there is nothing wrong for women to bring it out.
On Egwu Imoka on Abvo day, our brothers from Umuokpu pay a return visit called Oso nogbo ( procession of masquerades and their followers) as they have been informed about the Imoka Festival when 32 villages went on “nkata agba” last abvo day. Okachi Okpuno and Ugwuoba Noshi equally attended. In Imoka Festival, Ezu River attended with brown rain shower ahead of Imoka Festival and returns after the festival with similar brown coloured rain shower.
The Imoka ended officially on 24th May 2025 with the outing of masquerades called agunabo from Umuzocha. The next two days, it is egbenu oba performance with gong to cleanse bad things that were brought into Imoka ceremonies.
Why is Umuokpu, a village in Awka located after Amawbia, another community
The fact is that Awka gave Amawbia the land where they are settling. Awka equally gave the white men the land where the government officers are located in Amawbia.
Awka receive Nwa obia (forebear of Amaobia) which the English man mispronounced Amawbia. It is regrettable that descendants of Nwa obia now distort history and claim Amawbia does not means settlement of strangers but non-discriminators of strangers.
The truth is that when slave raiders and robbers regularly raided Amawbia, they complained to Awka. There is Nwa obia (Amaobia). There were raiders and slave traders who enslaved. Ayom na Okpala made up of Umuayom, Umuoronwu, and Umunnoke and Okpu ngwuludike.
Why is Awka called “Awka na aso enwe (Awka community that does not eat black monkey)?
Monkeys played a great role in saving Awka from external attacks. In the olden days, Imoka Festival was and is still marked to honour the Imoka goddess to whom Awka people dedicated species of black monkeys that made unusual remarkable noise to alert Awka people of an ambush of Ada mercenary fighters and slave hunters led by Okoli Ijomah and the invaders from Aro were successfully repelled by Awka fighters.
