By Ebele Orakpo

It is widely believed in some quarters that Europeans brought civilisation to Africa, a claim that sits uncomfortably with the long-held description of Africa as the cradle of civilisation. In this piece, Saturday Vanguard, in its characteristic style, spoke with the Chairman of the Anambra State Traditional Rulers Council, His Majesty, Igwe Chidubem Iweka, Eze Iweka III of Obosi Kingdom, Idemili North LGA; the Regent of Nri Ancient Kingdom, Anaocha LGA, Anambra State, His Majesty, Prince Ikenna Onyeso; and other stakeholders, to shed light on the governance structure of Igbo society before the coming of Europeans.

Igbo had leadership

According to Igwe Chidubem Iweka, the popular saying: Igbo enwe eze (the Igbo have no king) is often misunderstood.

“In Igbo land, Igbo enwe eze simply means that, in the olden days, many towns did not have kings. The concept of kingship was not widespread. However, that does not mean that the Igbo had no leadership. Even today, there are communities without kings.”

He recalled that Anambra State Governor, Professor Chukwuma Soludo, once observed that only a handful of towns—such as Obosi, Onitsha, Nri and Arochukwu—had kings in pre-colonial times.

“That is why you will find that many towns have had no more than three kings in the last 50 or 60 years. Before the coming of Europeans, even before the trans-Atlantic slave trade, leadership in Igbo land was essentially by elders,” he explained.

Leadership by elders

In that system, governance was collective rather than personalised.

“The oldest men in the villages came together to rule. It was not a one-man affair. Even where there was a king—as we have today—he ruled with chiefs who presided over villages and kindreds,” he said.

Igwe Iweka traced the proliferation of kingship stools in the South-East to the military era.

“During the administration of Brigadier-General John Atom Kpera, the first Military Governor of old Anambra State, every town was mandated to have a king. The idea was administrative convenience—someone the government could relate with. That was when many communities began to have kings.”

Elders and leaders were highly respected

Stakeholders argue that had the Igbo governance system been allowed to evolve naturally, contemporary society might have been spared the alarming levels of crime and moral decay. Things have indeed fallen apart and the centre can no longer hold.

The respondents lamented that in those days, leadership selection was rigorous and deeply spiritual. Today, money and political connections can secure a staff of office. Such kings are not chosen by the gods of the land and can get away with anything.

Iweka explained that elders—particularly Nze and Ozo title holders—were custodians of morality.

“The Nze is a lower cadre, while the Ozo represents the highest moral and judicial authority. Every Ozo must first be an Nze.”

The Regent of Nri Kingdom, Prince Ikenna Onyeso further illustrated the structure in Nri Ancient Kingdom.

“Our cabinet is made up of the heads of Nze from every kindred—24 in all. They are the decision-makers. Once a month, we meet at the palace to deliberate on issues, and decisions are taken back to the umunna. If there is disagreement, the Nzes return to the palace for further deliberation.”

Truth as law: ‘You lie, you die’

Truthfulness was enforced not by coercion but by spiritual accountability.

“In those days, there was a ceremony called Isa ile which literally translates to ‘washing of the tongue. In Obosi, there is a ritual called Ima Mkpu Eke, performed at the Eke Market Square. Anyone who performs that ritual is bound to truthfulness all his life; he must tell the truth for life. If he lies, he dies. Only very few people go through the Ima Mkpu Eke ceremony these days,” Igwe Iweka said, adding: “In fact, I don’t think anyone does that anymore because not only will you not tell a lie but, (you know some lies people tell are just to wriggle out of a difficult situation) you can no longer wriggle out of a difficult situation, you have to be truthful all your life which is very difficult for a lot of people.

Similarly, in Nri, only morally clean Ozo title holders could embark on spiritual retreat at Onu Ebo once a year.

“If you are not clean and you enter Onu Ebo, you will never return. Unlike before, we no longer have an influx of people there, only a few go there now and before you go, you fast in your obi/house; you cook your food by yourself when you are breaking the fast. You prepare yourself for two Igbo weeks which is eight days before you go. In the Onu Ebo, you are given a chair to sit and all you do is pray for yourself and your family. This is usually done before the new yam festival,” Onyeso noted.

What is expected of Nze and Ozo

title holders

Chief (Dr.) Okey Mgbemena, Uzzi Obosi and a member of Igwe Iweka’s cabinet, explained that an Ozo title holder must be incorruptible.

“He must not lie, take bribes or be unjust. He is not expected to say what he does not know or is not sure of. Whenever there is a dispute, he is duty-bound to be truthful, impartial and just. He must be home by 6pm. The chicken must not go to sleep before him because there is a time for him to go out and time to be at home. You can never see him in a beer parlour or in any place he is not supposed to be seen. He lives a pious life because during the Ozo title-taking ceremony, they perform the isa ile ceremony and the Ofo—symbol of truth and authority—is invoked.”

Prince Onyeso added that dealing with the ofo which also signifies “purity, justice, power and supremacy, means one must tell the truth because lying would mean death. The ofo is usually kept on top of an ogilisi leaf (Newbouldia laevis), regarded as a holy plant. It can never be kept on bare floor.

If the ofo falls from its tree, just like a ripe mango fruit may fall, if a man picks it up and uses it as ofo, it won’t be effective. For it to be very effective, the man would call a very young male or female virgin, give him/her some little money like N100, to pick it from the ground and hand it over to him. The boy/girl represents purity.”

Killing is an abomination

Human life was sacred in Igbo cosmology.

“If you kill someone, you go on exile (igba oso ochu) for seven years. On return, you marry a woman and bear a child in the deceased’s name. Those who refuse to do it don’t get it together ever again,” Onyeso said.

This aligns with Chinua Achebe’s Things Fall Apart, where Okonkwo was exiled for seven years after accidentally killing a clansman.

Checks and balances

In order not to create an absolute ruler or a dictator just like genetic modification can create a super bug which turns around to destroy everyone and everything on its way, power was deliberately diffused.

“The Ozo title holders could fine the king—three cows if necessary—and he must obey. No absolute ruler existed,” Iweka noted.

The place of women

Women wielded formidable influence.

“In Igbo land, women are powerful. Even a king fears the Umu Ada. There was a time my father had an issue with them, he had to apologise as they demanded, even as the king. Women participated in decision-making and spiritual rites, even though they did not enter the obi,” Prince Onyeso said.

It is taboo

to beat a woman

Beating a woman carried spiritual consequences.

“In Nri, in as much as it is the man that paid the bride price and married the woman, spiritually, it is the woman that blesses and guides the home so if you are beating that spirit that is supposed to bring light to the home, that home is usually dark spiritually. In Nri, part of the bride price called Ego Otiti Okpili, symbolically empowers the woman’s family to discipline the man if he beats their daughter. If a man cannot cope, the marriage is dissolved. You do not beat a woman,” Onyeso stressed.

Conclusion

Pre-colonial Igbo society operated a decentralised, participatory governance system. Authority was shared among elders, title holders, age-grades and women, ensuring accountability and balance.

Leadership derived from consent, moral authority and communal trust, not coercion. Long before colonial rule, the Igbo had evolved a sophisticated system rooted in justice, truth and collective responsibility.