Draft:Agwa

Agwa is an agrarian community in the easternmost part of Oguta LGA of Imo State, lying 22 kilometres East of Oguta town, and 15 kilometres West of the Owerri Capital Territory,



Geography
The Agwa region is situated on the East banks of the Orashi and Njaba Rivers, at the crossroads of Igbo culture, surrounded by the Oru (Riverine Igbo) to the West, the Isu to the North, the Uratta clusters to the East, and the Ohaji to the South.

Agwa is located in a lowland area, nestled within the verdant tropical rainforests of the Lower Niger plains. It shares its borders with Ogbaku in Mbaitolu LGA to the North, Ejemekwuru and Izombe in Oguta LGA to the West, Amakohia-Ubi and Okuku in Owerri West LGA to the East, and Amafor, Obogwe, and Egbema communities in Ohaji/Egbema L.G.A to the Southwest and South, all within Imo State. .

The Agwa clan's territory constitutes 24.3% of the landmass of Oguta LGA. However, the area occupied by Agwa settlements is only 10.5km², accounting for merely 7.7% of the entire landmass of the Agwa territory. The remaining 92.3% of the territory comprises farmlands and conserved forests.

Although there are no rivers or streams within the clan itself, Agwa falls within the river basins of the Orashi and Njaba rivers. Historically, aside from rainfall, the main sources of water were ponds, wells, and tree trunks, with the rivers in neighbouring Egbema providing additional water resources

According to oral traditions and myths, it is believed that a tributary of the Orashi River once extended to Agwa before disappearing, reportedly due to a dispute with the people of Agwa over meeting the demands of the water spirit.

In historical texts, the town was previously referred to as Obudi-Agwa. This naming convention arose from the establishment of a colonial native court and dispensary at Obudi village after the Anglo-Aro war. However, this was later rectified to accurately reflect the name of the town

Demography
The Agwa people, a distinct and significant clan situated in the Igbo heartland, are integral to the Oratta cluster of the Southern Igbo, recognized as the Owerri group from a historical and anthropological perspective. Renowned for their belligerent nature, war might, and their audacity, courage, and bravery,  Agwa people have a longstanding history of successful warfare, particularly in the context of territorial expansion, manifested in recurring  disputes with neighboring communities over land.

Linguistically, the Agwa people speak a unique dialect of Igbo, sharing similarities with the dialect spoken by the Oratta clusters or the Owerri group. Notably, the Agwa dialect is distinguished by its unique tone, accentuation, semantics, and phonology. It is characterized by a strong accent and an imposing tone, setting it apart from other Igbo dialects.

In terms of population, the Agwa clan holds the distinction of being the most populous clan in Oguta Local Government Area (LGA) and ranks as the second largest clan in the entire Imo State based on indigenous population, second only to Mbieri in Mbaitolu LGA. Within Oguta LGA, the Agwa clan constitutes the majority of the voting strength, with three out of the eleven wards. Specifically, the population of Agwa alone constitutes 27.2% of the entire population of Oguta LGA.

Historical population figures reveal that the 1963 census, controversially rejected by the Eastern Regional Government for deflating the population reported the population of Agwa at 29,000. Conversely, a 1969 US report estimated the population of the clan to be around 75,000. Presently, the population is estimated to exceed 230,000 with approximately 35% of the population residing outside the clan.

Remarkably, the Agwa people have a notable presence in various cities within and outside Imo State, especially in Owerri, Port-Harcourt, Lagos, Onitsha, Enugu and Abuja, as well as in several countries around the world.

The Agwa Central Union (ACU) plays a pivotal role in integrating all home and diaspora town unions for community development. Religiously, the Agwa people are predominantly Christians, with a substantial Roman Catholic population. Despite the influence of Christianity, a sizable population still adheres to traditional religions, with recent years witnessing a resurgence of interest in the traditional religion.

History


The history of the Agwa clan is rich with diverse accounts and narratives that have shaped its complex lineage and cultural evolution.

Etymology
The term "Agwa" carries multifaceted meanings, adding layers to the clan's etymology. According to older Igbo dictionaries, it signifies a climbing plant, potentially linked to the nomenclature of the Ihiagwa town. Moreover, in the Igbo language, "Agwa" conveys the concept of "character" or behavior. One theory suggests that the name "Ihiagwa" is a reflection of the behavior of its people, echoing a statement attributed to Chukwu when departing from the Otamiri river to Arochukwu. Additionally, in the Ikwerre dialect, spoken south of Agwa, "Agwa" denotes "remnants", infusing another layer of significance to its etymology.

Traditions of Origin
The historical saga of the Agwa clan is deeply intertwined with oral tradition, a common thread in the annals of many African communities. Despite its limitations, oral tradition remains a cornerstone in the preservation of African history Exploring the genesis of the Agwa Clan, oral traditions present three principal theories: The Ihiagwa Theory, the Autochthonous Theory, and the Amalgam Theory.

The Ihiagwa Theory emerges as the most prevalent, revolving around the migration from Ihiagwa town in the present-day Owerri West LGA of Imo State. This narrative unfolds through two distinct accounts, both converging on a significant migration from Ihiagwa.
 * The Ihiagwa Theory

One prevailing account traces the origins of the clan to the children of the Agwa ancestral figure who had four wives who gave birth to nine children, namely: Akuma, Udi, Abadi, Mgbala, Ofeke, Obe-ama, Ukpo, Omi and Uba. This narrative suggests a shared parentage with the founders of Ihiagwa and Nekede, fostering a brotherly relationship described as Uzhi na Abọshi. However, it's worth noting that oral traditions and accounts from the Ihiagwa and Nekede people do not corroborate this claim.

An alternate perspective suggests that the clan was established by lineage groups from Ihiagwa following a dispute, with pioneer groups such as Akuma, Ahii, and Ezekpu leading the migration. The Akuma group is regarded as the oldest settler, while a variant of this account credits the Mkpọ́kị́rị́kpọ group with the founding of Mgbala, which later played a role in the establishment of Agwa. According to this narrative, the Akuma lineage initially migrated to Agwa and founded "Obeakuma," while the Ahii and Ezekpu-led groups established the Obe-udi (Obudi) settlement and Umuekpu, respectively. Subsequent villages within the Agwa clan are believed to have been founded by migrants from various regions who joined these primary lineage groups.

The Amalgam theory presents a different perspective, suggesting that the Agwa Clan was formed by people from diverse areas who recognized the fertility of the land that would become Agwa. However, the theory emphasizing the unique dialect and culture of Agwa, influenced by neighboring groups, as evidence of its diverse origins, acknowledges the assimilation of the later groups by the foremost groups. It is also proposed that this diversity accounts for the large population and geographical size of the Agwa clan. Notably, Obe-ama is believed to have been founded by a group from Mgbolo (Okuku) and discovered by the Obe-akuma, while Umuomi was established by contingents from Awarra. The founding of Umukpo and Ụmụofeke is attributed to migrants from the Ohaji area, with the Mgbala group largely consisting of lineages or migrant wrestlers from EGBEMA. Furthermore, the history of the Uba village is traced to Ubachima of Awo-Ọmamma in Oru-East, underscoring its significance as one of the penultimate groups in Agwa. Finally, the Arọ quarters in Agwa are portrayed as the last group to join the Agwa clan.
 * The Amalgam Theory

These diverse historical accounts illustrate the complexities of Agwa's origin and the intricate interactions that have shaped its cultural tapestry. While each narrative offers unique insights, they collectively contribute to a comprehensive understanding of the clan's historical development and the mosaic of influences that have defined its identity.


 * The Autochthonous Theory