THE WAY WE WERE

The Way We Were

Chapter Seventeen: CHUEKE  ALAYI

By Williams I. Eke

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Chueke was born in Umuenyere Alayi. He came from an average family, no better or worse than any other family, since all Alayi were substance farmers. As any family in the town, Chueke’s family—had enough land to cultivate and grow their crops. However, both of his grandfathers were dibia his mother’s father was a respected dibia who cured illness and his father’s father was a dibia who specialized in psychic practices: he was a popular soothsayer and was known throughout the county for his ability to solve crimes. Chueke’s grandfather was the first person in the land who introduced jajaja, a native doctor’s magical brooms used to catch a thief when goods are stolen. He was feared and respected and it was said that he had the ability to cast a spell on anyone he disliked.

 

Chueke was brought up like anyone else in the village of Umuenyere. He was taught every tradition of the land. He farmed in the traditional way; he was humble, obedient and respectful to his elders; he followed the laws of the land; and believed in Obasi bu lelu, Obasi bu lala (the Creator in heaven, the Creator beneath) and in the Ancestral Sprits. Chueke was tall, strong and stocky. In spite of his imposing size, he was handsome. He was quiet and self-composed; intelligent and soft-spoken. He grew up with all the desirable Alayi traits.

 

Chueke had an extraordinary talent. When he was a child, he dreamed of belonging to the highest ranking class of the elders, The Council of the County of Elders. This highly respected committee of elders is a status that cannot be conferred upon an individual based on wealth or age. The status of Council of the County of Elders must be earned through demonstrations of individual talents and achievements that showed, strength and wisdom. Those chosen were men of honor with distinguished qualities. They were brave, courageous, decisive and firm in character. They were eloquent and tactful in their speeches and statements. Some of them were even men who spoke many dialects. As a child, Chueke took part in all rituals required by the laws of the land. Among his age-grade [peers], he was outstanding. According to ndi ichie, Chueke was: “Nwa afo Alayi, churu nta ngwere chua nta oke.” Because of his traditional upbringing, he was nicknamed, “Eleghe anyi du la mgbe ochie” (the way we were in the past). At age seven he killed the first bird for his ogbo [namesake], his first bird being nkwo [hawk] which was preying on his stepmother’s hen. One afternoon, Chueke was playing in front of their house when he heard a commotion coming from his stepmother’s hen in the backyard. He ran to the hen and its chicks, but as he approached, birds of prey had already grabbed one chick.

 

Chueke stretched out his hands, catching the bird and the chick. News of his amazing feat spread throughout Alayi. On his twelfth birthday he killed Ugo [an eagle] while on a hunting expedition. The killing of an Eagle is an accomplishment. Ugo is a rare bird, large and powerful. It always nests on a high tree such as oji [iroko] and apu [cotton tree]. Ugo is difficult to trap, which makes killing Ugo an achievement in Alayi tradition. Chueke’s technique in the killing of Ugo was rare and unheard of in the land. The story goes that Chueke and members of his age-group were hunting in a burning farmland—the smoke of burning bushes attracts birds of prey who come to hunt for grasshoppers, rodents and other beasts escaping from the fire. Generally Ugo, Egbe and other birds of prey fly high, circling over the burning field watching for any movement on the ground. Chueke was a great archer who knew the techniques of bows and arrows. While hunting under the brightly lit hot skies of the tropics, Chueke noticed a large shadow of an eagle on the ground, drifting slowly as the great bird circled in the air. He followed the shadow as it gradually drifted from one mound of earth to another and came to a stop. Chueke stepped beneath the eagle’s shadow. With the shadow covering his head, he raised his bow and arrow upwards and, without looking, he pulled with all his might. The arrow scored a direct hit on the eagle’s stomach, nearly pierced through to the eagle’s back. The king of birds who was several hundred feet up in the sky came tumbling to the ground. In the whole Umunnato community it was the first time that any man had ever killed a bird by shooting through its shadow. He was instantly given the title of “Ogbu Ugo” [the Eagle killer].

 

One year before his seventeenth birthday, Chueke went to a community hunting expedition. Before the day was over, he had killed Ele [zebra] with his spear. A few years later Chueke was on the farm with his father, when a messenger was sent to go to ebeze farmland to inform Chueke’s father that his father was gravely ill. Upon hearing the news, Chueke rushed home to see his grandfather (who was also his namesake) before he died. As the story goes, Chueke crossed the narrow bridge of Urudu stream, which was made of two logs. A hungry tiger who had smelled him hundreds of yards away lay waiting on the curb near the stream, under overgrown abosi and uke trees. As Chueke approached within a few yards the tiger sprang on him, but Chueke ducked, and the tiger missed, landing on the opposite side. Chueke raced back to the bridge to escape the vicious beast. While he was standing on the bridge, the tiger jumped up and pounced on him for the second time. Chueke jumped up in the air, flipped over, and landed on the bridge. The tiger fell into the muddy waters of urudu stream. Chueke jumped into the water and drowned the tiger. He dragged the tiger out of the stream just in time for his father and the messenger to see him pulling it out to the bank of the stream.

 

He got home just in time for his grandfather to bless him before taking his last breath.

 

For killing the tiger, Chueke was given the title of “ogbu agu”—one of the most respected titles of bravery in Alayi tradition. Chueke’s hunting abilities continued—he killed odum [lion] and other vicious beasts. He was recognized in Alayi as “ogbu ntanta” and because of this nickname children always referred to him as okom, ogbu ntanta,  meaning an elder the provider of meat.

 

Before marrying his first wife Oyidia, Chueke proved to his community— and to the Alayi in general—that he could be trusted. He had joined all the secret societies of the land, including the most respected and powerful all-male secret societies Okonko and Ekpe. His yam barns held over two thousand pieces of yam tuber. His goats out-numbered everyone else’s including his father’s. And Chueke demonstrated that he was a son of Alayi and Bende. He had the mind. He fought in wars and returned with severed heads (according to ndi ichie [Elders], seven in all). He ranked with the Elders and was always invited to drink mayi ngwo [raffia wine] with them at all occasions and festivals. It was said that he even drank on such occasions with one of his collections of skulls—a sign of bravery.

 

There were many tales to tell about the wars Chueke fought in. One story was told about his battle with the warrior commander of an enemy troop, who was sleeping under nka tree in the forest. The commander was known for his magical abilities throughout the land and beyond: he was only known as the “Magical Warrior;” nobody knew his actual name. It was said that the warrior  commander had told  his families, his countrymen and his troops that if he were to be killed in a battle, his akparaja [a doubled edged sword] would fly home and pin itself in front of his house. And he told them that whenever his akparaja is found this way, it should show that he has perished in a battle. He assured his family and his nation that no man would ever decapitate and carry home his head as the ancient war dictates.

 

One day the Magical Warrior staged a raid into Chueke’s territory. He came in the mid-afternoon when everyone was on the farm. He looted the villages and killed old men and women. His troops stole sheep, goats and chicken. In the evening when the farmers came home they cried, “ebelebe gbuo nu, adughi aka emela [the unthinkable has happened]! The survivors who hid in the bushes came out and told the story of what had happened. It was agreed that Alayi must first demand reparation and the return of all stolen properties. Otherwise Alayi would have to go to war against the invading nation immediately. The Elders sent messages through “Ndi Uke Oji Isi Ele Onwu” [ the group of death hunters] to the nation whose warriors were responsible for the atrocities. But their plan didn’t work. The Magical Warrior and his nation refused all the demands of Alayi. So Alayi went to war, since the enemy had already advanced into her territory. Chueke, managed to push the invading enemy army out of Alayi villages and towns. But for weeks the war turned into guerrilla warfare. The enemy would sneak out at night to attack and harass Chueke and his fighters, then hid in the forest during the daytime. It was Chueke’s task to track down and annihilate the Magical Warrior.

 

Once when Chueke and two of his fighters were searching the forest, they came across a suspicious path. Chueke said that he alone should track down the owner of the path.  His partners could not argue with him for many reasons: Chueke is the leader of  Uke Oji Isi Ele Onwu. He was trained at an early age like any other Alayi male on how to survive in the forest or jungle.  He can live in the forest or jungle for weeks; providing himself with food, water and medicine, from various plants, roots and leafs. Ordinarily for an average Alayi male, jungle or forest is another world with different mechanism which they know how to interact.  He followed the path to nka tree, where he found the Magical Warrior sleeping with his akparaja fastened to his right side. Chueke sneaked beside the Commander and tapped him on the shoulder, saying, “Anyi ezutala nu” [We have finally met]. The Magical Warrior jumped to his feet and scoffed in an angry voice “ Ibu onye?….Onye dunyere gi?…K’obu isi adigi nma? [who are you?….Who sent you?….Or are you mad?].

 

Chueke smiled and said, “you know, according to Alayi traditional rules of war, we do not kill a sleeping animal. Our law requires that a hunter must wake a sleeping beast before killing it. Therefore I have woken you up to defend yourself.” They started to fight with their swords, but neither one could win. Each was a master swordsman; each knew the next move of his opponent. The sword fight looked like a game. They fought till dusk before deciding to call it off. They agreed instead to wrestle the next day.

 

The next day they met and agreed to certain rules about wrestling. Among the many terms which they agreed to abide by and honor were:  Each fighter must take seven steps from the middle of the arena to any direction in the forest and hang his akparaja. Both men agreed to most of the traditional wrestling rules, such as, anyone whose shoulder touches the ground loses the fight; anyone who is thrown to the ground on his back will lose the fight; anyone who is actually pinned on the ground, will have his head decapitated by the winner. They also agreed to shake hands at the end of each day’s wrestling match before going to their individual hideouts until the next day. They agreed to no surprise attacks by either party. They also agreed to wrestle for seven days before changing their fighting method. They agreed to start before elekwukwu [dove] called at noon, and to stop wrestling before the sun slipped below the horizon.

 

Chueke was known for his crafty tactics in wrestling. He was nicknamed “Nwamba Alayi,” meaning the cat of Alayi. No man had ever pinned him down nor had he ever lost a wrestling match. He represented Alayi in all the major wrestling competitions during his time. But the Magical Warrior was also known for his combination of talents and magic, and he never lost a wrestling match.

            On the first day of the match, the Magical Warrior tried to grab and seize Chueke’s hands, but Chueke shook his entire body, sending shock waves through the body of the Magical Warrior. The Magical Warrior backed off, but charged again, throwing himself flat on the ground using his feet to knock Chueke off balance. But Chueke somersaulted, spreading his feet apart. Each wrestler knew what to do and when to do it.

 

On the seventh day, Chueke observed some weak but dangerous moves being made by the Magical Warrior. Standing six feet five inches tall, and well built with strong muscles, the warrior used wild and confusing moves. He jumped over Chueke’s head and tried to catch him from behind and apply a choke hold. The Magical Warrior tried this trick two times; on the third attempt Chueke let him jump over and grab him by the neck and head, placing him in a choke hold. But Chueke quickly slipped out of the hold, freeing himself. Quickly he grabbed the Magical Warrior by the waist from behind, picking him up and slamming him a few feet away on a stump of a tree, breaking his neck and killing him instantly.

 

As he raised his knife to decapitate the corpse, he paused, stepped back and reached into his shoulder bag which he had hung up on a nearby tree, and took out akoto anwuru [a container of snuffing tobacco]. He tapped the container three times before opening it, then he pinched a small portion of the snuff while facing east and said “Nna nna anyi ha, bia nu gworu anwuru kpo, [our great grandfathers come and sniff this tobacco] and he threw the snuff on the ground. Then he pinched another small snuff and this time, looking at the motionless body of the Magical Warrior on the ground, he threw the snuff towards his corpse and said “enyim kpo awuru, ibu dike!”[my friend, sniff this tobacco, you are a man of strength]. Then Chueke in a measured professionalism scooped a heap of the ground tobacco with the back of his right thumb, and looking straight ahead at the fallen warrior, he gently forced a load of snuff into his nostril and sniffed it. The granulated tobacco, composed of cured tobacco, dried in the sun, and limestone, has the effect of forcing tears, changing the eyes instantly to a reddish color and inducing drowsiness.

 

As Chueke sat stirring with glittering eyes, he knew that he would have to decapitate the warrior in a matter of time. He scooped another snuff. The serenity of the forest created an eerie silence which settled on him like a blanket of cold air. He felt empty as he recalled all the memories of the past seven days. He scooped and sniffed the third snuff and cleared his throat. Then he began to realize where he was! He traveled for days to get to where he is now, he reminded himself. First he slipped through the front lines, past behind the enemy’s security zone and here to this place. The dangers were many but he counted on his experience to make it back home—and the fact that he had defeated the leader of the enemy army (the Magical Warrior). According to our ancient dictate of war, the war is over! Chueke won by defeating the leader of the enemy’s army. All he had to do is present the head of the fallen general to the enemy troops for them to surrender. But still Chueke felt as if something had been taken away from him inside. He was perplexed but not afraid—he knew that there was a void somewhere in him, but he had no explanation for his feelings. He thought that his feelings of emptiness may have come from not having anyone to challenge him. He felt a sense of loneliness although he wasn’t afraid of being alone in the big forest.

 

He cleared his throat once more and summoned up courage. He got up from where he was sitting, picked up his hunting bag and hung it on his left shoulder. He then looked up on a branch above him where he hung his akparaja [a doubled edged sword] retrieved it and made seven steps to the corpse of the Magical Warrior. He stood over the corpse and drew his akparaja from its casing, examining it as if, proven dull, he would change his mind.

 

Chueke raised his akapaja to decapitate the corpse and said, “yes, this is what my father says: The biggest defeat of a man’s intelligence is the fear of death, for when death comes it steals without rousing its victims.” He lashed the sword downward, severing the head and he angrily turned to his left, uprooting upojo weeds to use its leaves to wipe his sword. While freeing his hands of the sword to pick up the head and put it into his hunting bag, he suddenly noticed that the severed head and the body were covered by millions of soldier ants. He stepped back and was startled by a noise coming from behind him. He turned and saw trees swaying and dry leaves flying: it was whirlwind forming and making a path towards him. The whirlwind settled on top of the heap of the of soldier ants and carried away the ants and what was beneath them. He drew his akparaja  from its casing and chased after the whirlwind but the whirlwind climbed on top of a huge apu [cotton tree], breaking branches on its way. Chueke stood by helplessly. He thought of cutting down the apu, but it didn’t make any sense. He already knew that no intelligent man would chase the wind, but he had no choice. He walked away puzzled, torn between reality and mysticism. He had physically defeated the magical warrior and yet he had no proof of his victory.

 

Back in the village where the Magical Warrior came from, the people anxiously awaited news from the war front, and an explanation as to why the Magical Warrior would spend over seven days in the forest fighting a battle. However, the warrior had informed his senior wife, sons and daughters that no man would ever take his head home, and that, should he die in battle, he assured them; “my akparaja would return and when you see this that means that I am gone.” The village elders met in the morning and agreed that seven elders must be sent to inquire from the Magical Warrior’s wife if she had heard any news from her husband. As they set off for the visit the calm weather suddenly changed clouds covered the sun and it looked as if a heavy tropical rain would pour down—but there was no rain. The weather remained was dull, the type of weather that would make anyone miserable. They arrived at the Magical Warrior’s house and were traditionally greeted and welcomed by his eldest son Ihemjiemeonu (my pride or my boast), and his mother Uwadumma (life is beautiful). She is the eldest of the Magical Warrior’s five wives. Ihemjiemeonu acquired his name because his mother Uwadumma was told by a seer many years before his birth that she would not conceive a child. Ihemjiemeonu did not go to war because he lost an eye to an archer in a war five years earlier. The village elders were traditionally welcomed by offerings of nzu [white clay] and oji [kolanut].  After the initial welcome treats they explained the reason for their visit.

 

Ihemjiemeonu recited what his father had told the family and his story was collaborated by his mother.

 

The seven elders were baffled but believed their story. They assured Ihemjiemeonu and his mother Uwadumma that if the weather improved before dusk, they would send in some special trained re-enforcement troops to try to locate the Magical Warrior and his men. Ihemjiemeonu nodded agreement. He then stood up, walked to each elder’s seat and shook hands with them as they were getting ready to leave the house. There was a loud panicked noise coming from the children who were playing outside in the middle of the village compound. Soon Ihemjiemeonu’s sister Anaeleuwa (watching or waiting for destiny), rushed into the living room where the visiting elders were all having a few words with her mother. Ihemjiemonu, in a pitched voice shouted, “what is happening out there?” Anaeleuwa replied, “the children said that akparaja flew from the sky and landed in the middle of their playing circle.” She added “nobody was hurt!” The elders looked at each other and rushed out with Ihemjiemeonu to the scene. They saw the Magical Warrior’s sword pinned straight to the earth with such a great impact that it was still vigorously vibrating, making it impossible to see the initials “M.W.” burnt into its ivory black handle. Immediately Ihemjiemeonu grabbed the sword, and with both hands pulled it from the earth. The elders went home and declared the end of the war and planned a burial for their great son and their warrior.

Meanwhile, Chueke left the site of their battle, arriving home three days later on Afoukwu, just a day before the dispatch of a seven-man company of the elite military known as “Uke Oji Isi Ele Onwu” (the death hunters). Uke Oji Isi Ele Onwu are an elite troop specially trained in reconnaissance, jungle warfare, urban and guerrilla warfare. They specialized in risky and dangerous missions. Its members were drawn from all the kindred in Alayi. Each member must have performed an act of bravery before being accepted into this military unit. A member must be fluent in many dialects. They were trained to adjust almost immediately to any environment. They are great in infiltrating the enemy’s lines and carrying out covert operations. Uke Oji Isi Ele Onwu would inflect maximum casualty on an enemy with almost zero losses to its men. This feared unit of which Chueke was also a member and the chief commander, was assigned the task of investigating the truth of the Magical Warrior’s death: The reason given by the enemy nation as to why they withdrew their soldiers from the war and offered to accept defeat. They were also given orders to secretly monitor the Magical Warrior’s burial and its ceremony. Uke Oji Isi Ele Onwu was ordered to obtain specific information on the whereabouts of Chueke, who was classified as missing in action and to secure his safety at any cost. In addition, they were ordered to obtain information on the enemy soldier’s morale and the mood of the nation.

 

But now Chueke had returned and told the story of how he killed the Magical Warrior. The enemy soldiers withdrew, agreeing to the original demands of Alayi for war reparation. The orders to Uke Oji Isi Ele Onwu would have to be re-evaluated. Their new assignment would include only evaluating the enemy troops’ morale before offering a treaty officially ending the war and setting  in place, time and date for the commencement of a peaceful acceptance of reparation terms by the defeated nation.

 

Peace was made and Alayi never had problems with the cantankerous nation again. The County council of Elders called an emergency assembly. They awarded Chueke the title of Ogbamkpu [avenger]. This is the highest and most prestigious title in the land. He was adopted into the committee of The Council of the County Elders. He was respected and regarded as the father of the nation.

 

Chueke’s inaugural ceremony as a member of the County Council of the Elders took official effect one year from the date that the war ended, on Afoukwu Umuenyere [the third day of Igbo week; a market day of Umuenyere Alayi]. But because of its timing, this great occasion was limited only to one performance: The Ikperikpe ogu dance. [Our tradition mandates for less or non-elaborate ceremonies immediately after war. Nor any celebration reminder of a war that had just end]. According to our ancestors, the celebrations of war anniversaries bring back the memories of war atrocities. These memories, they say, breed hatred and recrimination which prevents the healing process needed for reconciliation and peaceful co-existence between the formal enemies.

 

To celebrate the occasion, Chueke killed two bulls to feed his guests and provided many large pots of mayi ngwo [raffia wine]. This otherwise great occasion was celebrated in a controlled atmosphere of one traditional performance.

 

As a member of the County Council of Elders, Chueke participated in three major decisions. He sat in the panel of Elders, who granted and approved land for the missionaries, bringing Christianity to the land. He was the leader of the County Council of Elders who met and discussed with a group of strangers from Ofe miri [overseas], who requested land to build a residence for the Assistant District Officer, who later was granted permission to build what became known as the court house at Ozara. The administration later requested land to construct a road that passed through Alayi. And they form Public Works Department (P.W.D) which supervised the building and maintenance of roads. The roads made it possible for pleasure-cars and lorries to come and go through Alayi to the underlying towns and other distant places. A journey which would have taken days was made possible in hours.

 

The administration of the District Officer built a house which it called a court and named it Alayi Elu Elu County Council court at Ozara. They decreed that all disputes must be settled in this house. They introduced traveling crown-counsels (lawyers), and magistrates who periodically came to prosecute and try cases. The County Council of the Elders was replaced by Crown Counsel lawyers and magistrates. The administration used court messengers as the arms of law enforcement. They introduced laws, including taxation laws, which they defined as a means to raise funds to improve the localities. Tax collectors were appointed to collect taxes, and any man who had no money or who refused to pay taxes was arrested and put in prison for one year’s hard labor, or until his relatives were able to come up with the money. The administration justified its tax laws by claiming that it had enormous development plans, promising projects such as better roads, hospitals, schools and other public facilities for the localities.

 

Chueke’s brother Ejere refused to pay taxes, arguing that the administration had deceived his people. According to him, for the past five years, Ndi Ofe miri had collected money without proof of any improvement projects.

 

The local tax collector informed the chief Kotoma [court messenger, a bailiff]. Three Kotoma were sent to arrest Ejere. They arrived while Chueke was out at iyekwo, taking a bath. They found Ejere repairing the thatch roof of his house. The trio beat him with ekpenkpele [police baton, night stick] to submission. He was handcuffed and dragged out of the village. The villagers and other elders were shocked, because it is unheard of in Alayi for a stranger or an outsider to come into any village or town, beat a man in front of many people to submission, handcuff and drag him out like a bird of prey.

The three Kotoma were waylaid, and Ejere returned home. Two Kotoma were declared missing and one ran away. Within a week the administration sent more Kotoma. Two Bedford pick-up trucks loaded with Kotoma reached the village early in the morning. They began arresting men on sight. Ejere was arrested and jailed for one year.

 

Upon release from prison he came home and told the story of a degrading life in prison. He talked about hard labor, working with shovels, making roads, clearing and cutting grasses around court houses and the cleaning of the District Officer’s residence. Including performing a job which he called ‘night-soil man.’ He talked about hard labors involving the breaking of stones at the quarry. He complained of how there was no privacy and the lack of good food for the inmates. His story sowed resentment in the society against the judiciary system which the court represents.