Umueze Anam

It is said that Umueze Anam was founded by one hunter from Amadioba Nteje known as Nwavor, in the 17th century. He used to hunt for game around the Omambala River when he found a peaceful peninsula across the river and settled there.[1][2] Nwavor was accused of having a hand in the death of a relative, and in order to free himself from the accusation, he decided to leave Nteje and settle in 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 the first to settle at Odah before other settlers like Mmiata, Oroma, Umuoba, Umuikwu and Iyiora made 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 the 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 a parliamentary system where the elders in the council preside over the affairs of the people, with the head of the council being the eldest man in the land (diokpala). Determining who was 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 was the oldest man among them, they 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 the Aboh area (now called Aboegbu and Miata Anam) and settled there until the early 19th century, when other Anam communities fled Odah as a result of invasion of the area by Aboh slave warriors, Umueze Anam took the bold step of returning to Odah to protect other Anam communities from further attacks.

During the Aboh invasion, the Anam people consulted a diviner who told them that they could only defeat the Aboh warriors with the aid of a charm that the diviner would prepare. 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. Amah from Amekeme a great son of Umueze Anam from Ebendu clan volunteered to carry out the task. 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.[3]

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.

Ogbuevi is not expected to eat cassava or garri. He is expected to eat pounded yam. Ogbuevi does not eat food prepared by a woman who is undergoing her menstrual cycle. Such women are not allowed to enter his obi; this is the reason why they marry more than one wife. He is not expected to lie or deliberately take sides in judgment. He is expected to be transparent in his actions and judgments. He is expected to be outspoken and straight-forward. As custodian of culture, he ensures the enforcement of traditional laws and edicts.

Most prominent among women's social organizations in Umueze Anam is the Nde Okpukpu (Odu) Society. Members wear large ivory bangles on her hands and legs at all times as a mark of nobility. After the initiation ceremony known as Isi Nli Okpukpu, the initiate is addressed as Iyom.

Territorially, Umueze Anam is segmented into six in a cluster of mixed families: Odah, Isi-Araka, Ndi-Osita, Ama-órji, Ilò, and Isigom. For electoral purposes, there are two wards: Ward 1 (Ilo-Odah i.e. Agha and Aneke) and Ward 2 (Ilò-Isigom i.e. Ezumezu and Ebendu).

The main advantage of this unique arrangement is that it guarantees enduring good neighbourliness as social tensions in a cluster cannot easily be transported to another cluster (when vengeance is lurking) for fear of harming a relation in there. It is a known fact that the neighbouring community, Onitsha, surreptitiously copied this culture, but the glamour was not properly assimilated and diffused there.

Obanwa could be done at the early stage. When a girl is born especially to a friendly family the father of the prospective suitor goes to the family of the girl and deposits five kobo (sisi) and the girl shall be deemed to have been betrothed to the young boy. Both of them grow up to see themselves as husband and wife. Obanwa symbolizes betrothal and is the first thing that is done after introduction. Presently five Naira, two cartons of beer, one schnapps and packets of cigarette is presented even though it varies from family to villages. The sisi is very symbolic in the marriage such that at the point of divorce it is this five Naira that is returned to the man irrespective of what is paid as bride price.

Oliyi is what is presented ndi uno to tell the ancestors that their daughter has been married out. The requirements varies from kindred to kindred. Irrespective of where the marriage was contracted these requirements must be sent down home to the kindred and shall be kept at the eldest man of the kindred's Obi until such a time the elders share this at the general meeting. Once this is accepted the marriage has been endorsed by the ancestors.

The next is payment of bride price this is the prerogative of the father of the bride. After the payment of the bride price isikolobia, Umuada, inyemu ndi uno and umuagbo is settled the requirements vary from kindred to kindred. Itu oyi Nwa is when the bride price is paid the mother of the bride accompanied by her nwunyedis dances and makes a joyful noise to inform the neighborhood that the daughter has been given out in marriage.

Two young boys are asked to accompany the bride to the husband's home after sent forth is organized for the friends and well wishers. The parents of the bride provide items such as cooking utensils, clothing, and sewing machines. This will enable the bride to effectively manage her new home. These items are displayed on the eve of the sendforth.

For a lady married by an Anam man, Nnatanwunye rite is done. The age grade of the groom assembles to receive their new wife. It is usually a colorful event. The bride is expected to perform itu ava, and dance kengedege Igba timu obu. Gifts and cash is showered on the bride and groom. Entertainment is provided and at about 12 am the bride and the groom are escorted to their room to consummate their marriage while the age grade members continues with the merriment until dawn. The two young boys that saw the bride off to her grooms house comes back with aka ewu and some Olu oku (Goat upper limb and chicken laps).

Ivili akwo (moulden of clay stove), is usually performed when the new bride enters a man's house for the first time. The groom's family will find a virtuous woman married to a member of the groom's family who is adjudged to be of an exemplary wife, a role model to come and perform this task. This woman takes the new bride in and reveals to her the secret of marital success, tells her of the dos and donts of marriage as it affects the family. The bride is expected to see this woman as her role model and confidant. This akwo symbolizes the place of the bride in the family, every married woman in Anam must have an akwo hence the saying that our family is "Akwo ito" meaning that the family has three mothers married to one man.

When the woman dies another ritual is performed it is known as ire akwo (breaking of the akwo) this is performed by a daughter in law who related very well with the woman while alive and has found favor in her.

Iwanya Oji n'inyi is a ceremony for the cleansing of a woman who separated from her husband for some time and has returned to the husband. It is assumed that within the period of their separation, she must have had extramarital affairs, unlike a married woman. The community believes that food prepared by an adulterous wife may lead to her husband's death. Thus whether the wife leaves the matrimonial home on her own/is Isibe die gbapu/igbari die, or sent out of the house by the husband, through inwu iyi nwunye/just calling the nearest member of the village (onumbi) that its member must be called on notice while swearing in the name of a popular alusi/shrine that he will never marry that woman again. The estranged wife can never enter the house again without being cleansed through iwanya oji n'iyi.

The ceremony involves an elder using a kola nut to pronounce guilt and forgiveness on the woman at the same time, in the name of the appropriate alusi/shrine, before breaking the kola nut but for the couple to take. It is performed in the corridor in the presence of a few witnesses for the wife to reunite physically with the husband or in spirit if he has just died and the wife has come to perform the necessary rites/rituals. It is different from iti igba mgbaata for a former wife and children supposedly born in the second marriage, as may have been assumed earlier by a contributor.

Nkuchi nwanyi is a social phenomenon in which the family of a dead man meets with the man's wife after the final burial rites/iputa ito or iputa isaa and presents a male member of the family younger than the deceased to inherit the man's widow to avoid the woman remaining a widow forever with her children not having anybody to take care of them as a father. The new husband may be the woman's step son or her brother in law or any other member of the family deemed fit for the task. He may be younger or older than the widow, but he must be younger than the late husband. The widow is free to accept the person presented or reject him.

Should the remarriage take place, the woman becomes the bonafide wife of the man and any child she bears after nine months bears the new husband's name. A widow has the option to remain her husband's widow or to marry a man of her choice. Nkuchi was designed to ensure that widows do not dishonor the family and to ensure that children are not fathered by people of questionable character.

Some people have condemned the practice due to allegations of conspiracy to kill a man in order for both secret lovers to marry in the name of Nkuchi (though not witnessed in Anam) or that it forces a union of two incompatible persons, which could result in the man insisting on marrying a second wife (Nwunye Chi) which could lead to fighting in the family.

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 intercessor 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 must be done. 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 a child's death is a bad omen. It is either the child is an ogbanje or killed by witches and 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 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.

The age grade assembles to perform the burial (igba okwa), during which they act with rage and bitterness. 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. They will engage in wrestling (ITU nyajili).

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 and this will be used for onya isi ceremony.

Onya isi ceremony is when the members of the age grade gather and people who are very friendly or known to the deceased shall come one after the other to eulogize the dead. They will testify on their encounter with the dead either as a friend or even a foe 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 closest to the dead, who will be given a knife to kill the goat. 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).

The burial of a woman married to an Anam man is fairly simple. The children or family members are expected to notify the family of the deceased woman (ndi ikwu nneve) through a ritual called igbaje icho. They present the family with a large metal pan or bowl, a paddle (eku), and a metal cup; this signifies the return of the woman's cooking utensils presented to her by her parents. 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. A family that is able will use a cow to perform the ire akwo and oni ozu, but for those not able, ogu Akpa ego into (4000) will be paid to represent the cow.

The Ire akwo ceremony is performed by one of the daughters in-law of the woman who took care of the woman very well. This ceremony is usually done on the twelfth 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 daughters or daughters in-law 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 eulogize the deceased while sympathizers give them money.

For any other person who is neither an Oba title holder nor among Okpokolo age grade, there is not much attachment to their burial. Their burial activities end after Izu ito. For an Oba title holder who has performed the ichi Muo ceremony and has attained the age of okpokolo the burial extends up to 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 come to inspect the corpse to see if he is properly kept and dressed in his regalia. After this the ukolo is brought and played to 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 are 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. Burials occur at night because most of the community are farmers who work during the day and gather during the night for leisure activities. The bereaved family members entertain his age grade with drinks and food. A fowl, called Okuku nlavochi, is killed in the early morning around 5 am and subsequently with ewu okwa the next evening. If he invites the entire Anam Mkpu isa he will kill seven fowl 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 entertain the age grade throughout the night after the ito onu token is presented. The members of the age grade contribute tokens to the bereaved as a means of cushioning his expenses. These contributions depend 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 man, his Ooke (elephant tusk) is kept and it is blown by the eldest son.

During the lying in state of the deceased, 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 until izu ito and izu isa is completed. During that period while the deceased is laid in state, the wife puts on her best clothes and ornaments as it was when they wedded. The next day the spouse puts on nkilika okala (rag) and he or she is not expected to talk to anyone. Their only duty is to come out before anybody wakes to cry in the morning. After that he or she is given water to wash their face and go inside. This is so because it is believed that the deceased spirit has not sojourned to the land of ancestors. This continues until 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 this, 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 until after six months, when she then begins wearing black clothing; she will mourn for another 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 until 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 danced 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 stay 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 share 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 members of irukpo age grade as well.

Nzire Ani or Nzide Ani festival is a festival celebrated by Anam people. The name Nzire Ani means the coming down of Ani Anam deity from on top of Nkpu (Anthill) where it is kept during the flooding season. It marks the beginning of a new native year.

Ani Anam is best regarded as a covenant rather than an Oracle. During the early settlement of Anam people, there was a lot of crime such as adultery, killing of a fellow Anamite, stealing, covetousness, betrayal etc. This resulted from the heterogeneity of Anam communities so the elders decided to have a bond that will bind all together and promote security and mutual trust. On that fateful day the elders gathered at Odah and made a covenant, that no Anamite shall kill a fellow Anamite, No Anamite shall covet another's property or wife, no Anamite shall betray his brother, no Anamite shall bear false witness against the other. This is why the invocation of the deity starts with Ani Anam akodi onye eme ive ma ive emie. What it means is that the convenient goes after the guilty and not the just.

Anam, being a flood prone area is usually being submerged in water during the rainy season. This flood destroys their houses, crops, livestock and sometimes kills their children. During this season, children and valuable artifacts are kept on the nkpu and okpulukpu (platforms) built in the house above water level. The people during this period prays to their ancestors for protection and safe keeping. The Ani Anam deity is also kept on this platform as well. When the flood receded, the chief priest announces a date for the Ani deity to return to its abode and it is marked with pomp and pageantry, the people gives offering of Thanksgiving to their chi for protecting them from destruction.

Another aspect of the festival is the marking of the victory over the Adah and Aboh warriors.

The third aspect of this festival is the dedication of the new year and the new planting season to God and the ancestors. This festival is used by the elders to appease the gods for a bountiful harvest in the new planting season. It is after this festival that farmers go back to their farms to cultivate. This festival was usually being celebrated in October but it was moved to the last Eke day before Christmas Day to accommodate people who may be coming home during the Christmas holiday and to ensure wider participation.

The celebration of this festival starts a month to the actual date of the celebration with the Otiekwe Adah, a masquerade that moves round the village with a wooden gong announcing to the people that the festival is at hand. This is symbolic because it signifies the way the warriors that defeated Adah people were mobilized. The Otiekwe Adah moves round the villages every night while chanting. The eve of the Nzire Ani is usually eventful, it is the last day of Otiekwe masquerade performance and the dreadful Akpali masquerade. Akpali masquerade is the spirit that controls the water current (turbulence). When this masquerade performs at night and in the morning, boats are docked ashore even at the village square, earthen pots kept carelessly are broken by this wave. The Akpali masquerade abhors light and breaks every light placed on their path. It is only the initiates that come out at night to be a part of the masquerade procession while Izummuo (Otummuo) age grade regulates their activities .

The Nzire Ani day is a very eventful day. It starts at dawn with the procession of Adah masquerade. The Adah masquerade is led by odogwu Ada that goes with Oji and is led by Okpokolo age grade. The procession terminates at Odah bank of the Onwambala river where the masquerade pelts stones into the river to signify the defeat of the Adah people. After this is done, the next is the mobilization of the youths for ijo Nzire Ani. This Ijo is used to mock those who may have engaged in any immoral and evil acts. This is done to discourage people from carrying out evil plots.

After the Ijo Nzire Ani, the elders converge at the eldest man's house to join him as he pours libations to the ancestors and prays for God's blessings, favour and protection on our people and for fruitful planting season. Otimkpala masquerade appears at this point with a whip and symbolically whips the eldest man on his leg, this gives the otimkpala masquerades the powers to whip everybody that comes their way. The Otimkpala masquerades perform side by side with the libations and offer of Thanksgiving to their gods by the elders. At about 4 pm, the strong and brave youths appear at the village square with canes to wrestle with the spirits (okpa ege). The masquerades with their cane whip the men while the men dodge with their own stick and when a masquerade is thrown down, it goes out of the scene, same with the men. The last man standing wins the contest in Umueze Anam.

While the wrestling is going on, the Owakwa masquerade gets ready to perform. The Owakwa masquerade comes out with bravery and supernatural powers. The masquerade goes about with a live fowl tied on the head at the back. The opotiyi masquerade is expected to appear and cut off this fowl but the Owakwa will not allow it so both of them will engage in hide and seek game. While the opotiyi marshals out its plan to take the fowl, the Owakwa will be pursuing it with a big stick. If the opotiyi fails to cut off the fowl, the Owakwa goes with it, but if he succeeds the opotiyi goes with it. At the sunset when the Owakwa finishes his performance, the about of eneooo takes over the airwaves and at this point the women and children go to bed because the greatest of the masquerade (Odumodu) is getting ready to come out. At this point it is the time for ochiagba Odumodu and I enjoy this part a lot it is only the initiates that come out at this point. The Odumodu has so many powers and manipulations, one of this is that it duplicates itself such that one can be at one end of the town and the other at the other end. It has ibobo such that you cannot run faster than the masquerade. This masquerade remains powerless until it pays homage to the Ani Anam deity and the eldest man it is when it goes to the bearer of Ani Anam that he takes the cane and his powers restored to him. This masquerade performs all night long and in at dawn it goes home walking like a boneless wanderer.

In Umueze Anam Otite Mba is celebrated a month before Otite Anam. Some school of thought said that one Mba Nwinya who was a renowned farmer and harvests yam quite early ahead of others and for this reason will celebrate his otite to enable him eat the fruit of his labour as at then it is not honorable to eat yam if otite has not been celebrated. This is practice later was popularized and celebrated in Umueze Anam the Mba family holds this tradition until date.

At the age of fourteen, all young males within this age bracket (3 years) come together in groups to form the age grade system. During this period maturity is tested through wrestling and anybody defeated will not join the group.

After four years of Ikpoko ogbo, the age group at 18 years is initiated into the masquerade system. On the day of initiation during the Nzire Ani festival, the courage and endurance of the group is tested through whipping by anyanchu cain on their legs. They are exposed to the egwegeregwe awala masquerade which dances at the village square kindred by kindred.

At the age of forty, all male adults of this age grade are initiated into adulthood through this ceremony. Prior to this ceremony it is expected that all of them must have married and the first to marry is celebrated as the father of the age grade (Nna Iru). After this celebration they are cleansed through shaving of their youthful hairs before taking up Isikolobia. As Isikolobia they are responsible for the organization and supervision of the youths to undertake specific jobs assigned to the youths such as vigilante services, clearing of village square, pathways, streams, fetching of firewood, digging of graves etc.

After the headship of Isikolobia, the age grade graduates to Otu asa, outasa is responsible for collection of royalties and rents accruing from ponds, lakes, rivers, land and farm settlements and submit the accruals to Izumuo.

These are age grades that has no responsibility, it is a period of rest before taking up higher responsibilities.

This is the age grade that oversees the development activities of the town. They are responsible for imposition of developmental levies.

This is the age grade that enforces fines and penalties and are in charge of the mobilization of the youths in times of war.

They are in charge of title taking, festivals and enforcement of punishment for masquerade offenders.

They in conjunction with irukpo governs and legislate over the affairs of the community. They enforce laws, mobilizes the youths and collect all fines and punishments as determined by the elders council.

They are the paramount rulers of the town, they legislate and adjudicate over the affairs of the community. They hold the judicial powers and their decision is final. The chairman of this group is the Diokpala who is the paramount ruler of the town.