Owerri, a city rich in history and culture, was placed on the British map in 1893. Strategically located on fertile flatlands with favorable weather and hospitable people, it quickly gained prominence. On May 11, 1902, Owerri was officially established as a district council, with Sir Harold Morday Douglas serving as its first district commissioner. Today, it stands as the capital of Imo State, a testament to its enduring significance in both the old and new Imo State formations.
Language, Identity, and the Unexplored Roots of Nde Owerre
The Owerri dialect remains one of the most homogeneous and recognizable variants of the Igbo language. Its clarity, tonal regularity, and lexical consistency across the Owerri, Ngor Okpala, and contiguous clans make it a strong cultural marker and an enduring symbol of identity for the people of Owerri Zone. Despite waves of modernization and external influence, the dialect has withstood erosion, standing as a linguistic fortress for the cultural heritage of Nde Owerre.
Yet, ironically, in many discussions about the history and essence of Owerri people, the language section, arguably the most important and revealing aspect, is often the briefest. What is the real history of Nde Owerre? Where did they truly come from?
A deeper dive into the language’s geographical footprint reveals something compelling. The Owerri dialect and its closely related variants are found not just in Owerri and Ngor Okpala, but also in Etche, parts of Ikwerre (like Isiokpo), and even as far as Omuma LGA in Rivers State. Intriguingly, the dialect seems to taper off abruptly where Owerri people meet other Igbo dialect groups in Imo and Abia, such as Mbaise, Mbano, Ngwa, and Ikeduru. But in the direction of Rivers State, the dialect continues uninterrupted, not only linguistically, but spiritually and culturally.
This brings into focus the enigmatic figure known as Ochie, said to be a founding patriarch of the region’s earliest settlements and deified rivers. Till today, many of the rivers in Owerri and Ngor Okpala bear his name in their full, original appellations:
Otamiri-Ochie
Onramurukwa-Ochie
Okitankwo-Ochie
Nworie-Ochie
Ogochia-Ochie
Local traditions claim that this ancestral figure eventually settled in Etche, whose name some believe to be a variation or corruption of “Ochie” over generations.
Furthermore, another cultural constant linking these regions is the Amadi Oha deity, whose shrines exist in virtually every village of Owerri, Ngor Okpala, and into the heart of Ikwerre land. The acknowledged spiritual headquarters of the Amadi Oha cult is Ozuzu, a town in Etche, Rivers State. This implies that in precolonial times, priests and devotees from Owerri would have undertaken pilgrimages to Ozuzu, possibly returning to what they believed was their ancestral source.
This hypothesis finds support in a recent video by Asari Dokubo, in which he controversially dismissed Governor Nyesom Wike’s claims of being non-Igbo. Asari asserted that “The Oratta clan of Imo State came from Etche in Rivers State.” While many dismissed this as political rhetoric, it triggered a deeper inquiry into the ethno-linguistic trajectory of the Owerri-speaking people.
Could it be that the people of Owerri, Ngor Okpala, and parts of Ikwerre and Etche were originally one people, later fragmented by colonial boundaries, state creation, and shifting political identities?
The unanswered questions are many:
Why does the Owerri dialect maintain its purity into Rivers State but not toward the Igbo heartland?
Why do cultural and spiritual practices remain more aligned with Etche than with surrounding Igbo communities?
And could the linguistic and spiritual footprint be pointing toward an origin story long neglected in the mainstream narrative of Igbo history?
This subject deserves not a footnote, but pages of dedicated research, discussion, and re-examination. The language of a people is not just a means of communication, it is a map of where they’ve been, who they are, and possibly, where they began.
The Cultural Expansion of Owerri
Over time, the town of Owerri lent its name to a larger cultural group, now collectively referred to as the Owerri people. This cultural identity spans across three administrative divisions: Owerri North, Owerri West, and Owerri Municipal, which encompasses the main urban area.
Owerri is composed of six major clans:
1. Uratta – The head and largest clan.
2. Alaenyi
3. Ezelukwu
4. Arah
5. Nwaoha
6. Ochie – Consisting of Okoloche, Ihiagwa, Nekede, Emeabiam, and Eziobodo, with Ihiagwa as the leading town and the time keepers.
A popular adage, “Owerre wu Owerre wu Uratta,” emphasizes the preeminence of Uratta, which was originally the collective name before Owerri became more widely recognized. The Uratta people trace their origins to the legendary figure, Ofoakuru, whose ancestral roots have faded into legend, leading to their claim of autochthony, believing themselves to be the true children of the land.
Historical Migration and Clan Settlements
The core Uratta settlements include ten towns: Orji, Amakohia, Akwakuma, Okwu, Umualum, Umuoba, Umuorii, Umunahu, Owaelu, and Owala. Over the centuries, population growth and boundary disputes fueled conflicts and migrations, leading to the establishment of splinter communities such as Uratta Ngwa, Owerrinta, Mpam Mbaise, Ihitte-Owerre, and Owerri-Ebeiri.
One of the most notable wars in Owerri’s history stemmed from the killing of Nwagwu from Mpama Egbu by Ihitta people. This act of violence led to a fierce conflict between Egbu and Ihitta, triggering widespread warfare that involved allied villages across the region.
The Role of Rivers in Owerri Culture
Owerri is traversed by four significant rivers: Nworie, Otamiri, Okitankwo, and Oramiriukwa. Among these, the Otamiri River is the most revered in Owerri’s cultural and spiritual life, regarded as the central deity after Ala (the earth goddess). Originating from Egbu, the river flows through several Owerri clans before reaching Ohaji and Echie.
Ihiagwa, believed to hold a special connection with Otamiri, claims a unique spiritual responsibility. According to local folklore, Otamiri once asked the people to capture the ovu bird. While others took this request literally, the Ihiagwa people interpreted it as an invitation to pay homage early in the morning, earning them the position of Aguzieafor, Otamiri’s priests and the official timekeepers of the Owerri calendar.
Governance and Festivals
Traditional governance within Owerri revolved around the Nde Oha, a council of eight elders from Ihiagwa, who presided over important announcements, laws, and the declaration of the New Year and planting seasons. Ihiagwa also holds the belief that Chukwu (God) once resided among them before moving to Arochukwu.
Owerri hosts a variety of cultural festivals that have stood the test of time, including:
Onwa Oru Uratta
Oru Owerri
Mgbugbu Uzo Egbu
Okazhi Emii
Ugu Emeke
Aguzie Afor Ihiagwa
The New Yam Festival, a deeply significant celebration, is notably preserved by the Ochie clan.
The Sacred Mbari Culture
A vital aspect of Owerri’s cultural heritage is the Mbari tradition, a form of devotion to Ala, the earth goddess. Mbari houses, constructed in stepped pyramidal structures, featured artistic representations of deities such as Ala, her consort Owu, and other spiritual figures. These votive shrines were created by young women, known as Nde Mgbe, and served as artistic and spiritual hubs.
In the 1980s, a permanent Mbari cultural center was established in Owerri town to immortalize this heritage, but it was controversially demolished under the administration of former governor Rochas Okorocha in pursuit of modernization projects.
Language and Identity
The Owerri dialect is one of the most homogeneous forms of the Igbo language, maintaining remarkable consistency across all the clans. Despite cultural influences and modernization, the language has remained a strong identifier of the Owerri people.
Conclusion
Owerri, with its deep historical roots, cultural vibrancy, and spiritual significance, stands as more than just the administrative capital of Imo State. It is a cultural epicenter of the Igbo people, steeped in traditions that have endured centuries. From its legendary origins to its influential governance systems and rich festivals, Owerri continues to embody the resilience and identity of its people, preserving its legacy for generations to come.
Copied & Oral Information.
Compiled by Hon. Chima Nnadi-Oforgu
“Duruebube Uzii na Abosi”
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