Draft:THE ORIGIN OF AGUDELE OBUKPA

Brief description of Agudele Obukpa Draught subjects|geographic|Africa "AfC topic|society"

<!-- Agudele is a neighbourhood in the self-governing neighbourhood of Ogbuagu Obukpa in the Nsukka Local Government Area of Enugu State. It dates back to the beginning of the eighteenth century, during British exploration of West Africa and the division of Nigeria. During the conquest of territory by Obukpa soldiers, Agudele was formed from Obukpa soldiers. The hamlet was situated just inside the Ibagwa Ani border in the extreme west of Obukpa. The first inhabitants of Agudele Obukpa were Omeje Eze Nwa Erigo and Omeke Ezugu Ogbaje. The three Agudele divisions are Uwani, Etiti, and Akwegide. The three populations were comparable in terms of population, but they lacked bulk. Etittee Agudele Obukpa was the largest in terms of population, while Akwegide Agudele Obukpa was the largest in terms of land annexation. Agudele's territory was restricted because Obukpa soldiers planned to invade Ibagwa Ani and pursue them to Eke Ibagwa Ani market. The Obukpa Soldiers settled in modern-day Agudele Obukpa as a result of British intervention. Agudele Obukap and Edem Ani fought over the current (Nwagu) territory in the early 19th and early 20th centuries. The conflict was ultimately resolved amicably, and the land is now shared equitably by both parties. Agudele and Uzoanyinya, who live on Agudele's eastern portion, share the same unequal border as Erike land. As war booty, Agudele granted Uzoanyinya the territory extending from Uzoanyinya's Ogbodu to Agudele's Akwagidi. Obukpa Soldiers, predominantly Agudele, expanded northward, paving the way for Uwani and Okparigbo border residents to defend their neighbour against Agudele soldiers' aggressive attacks. Agudele desired a portion of Erike's land and acquired it expeditiously for their own gain. Agudele Obukpa is a three-consistent political entity with diverse population proportions but cultural and historical ties to their ancestors. Igwe Simon Omada, the traditional ruler of Agudele Obukpa, establishes their laws. The principal political unit is the family, with the patriarch as the most influential policymaker. In times of conflict, children may be punished by their father, who represents God and ancestors. The mother of the household, who is subordinate to the father, disciplines and counsels the children regarding matters involving their peers. At the village level, the Onyishi, or council of elders, has the final say and overrides all other meeting participants. Agudele Obukpa is independent and administers justice according to predetermined rules. When a person commits a grievous act that necessitates the victim's exile or death, the elders act first and delegate decision-making to the youth or eye grade. If the victim is dissatisfied, they must take an oath and file a formal complaint with Nne Umu Kwome. The Agudele have consulted Nne Umu Kwome regarding the fate of victims since the nineteenth century. In the late 20th century, the apparition of the new moon in Agudele was comparable to Christmas. Males and females between the ages of sixteen and twenty-five perform the moonlight dance and story. Numerous festivals and ceremonies dating back to the nineteenth century demonstrate the religious and morally virtuous nature of the Agudele. Egba-Okike, the festival of the God of creation, and Egba-Nkpurunkashi, the festival of the God of productivity, are the first festivals of the year. As it is crucial to remember that their deity never abandons them during the festival, the community has informed the masquerade gods or the youth about the Mkpurunkashi announcement. During the celebration, women are required to empty the village square, and no woman may defy her husband. Agudele society structures age groups into age-grade performances, with Onyishi, elders, and male descendants marching to the village square. Agudele is accompanied by the Agbagbada dance, which consists of percussion, music, and the proclamation of notable names and achievements. Everyone in the traditional Agudele setting, whether Okike, Onunu, or Mkpankashi, desires to forsake the feast. On Onunu Day, every Agudele, including adolescents, must return home for the feast. The council of elders governs the level of vigilance necessary to execute the feast. Numerous institutions argue that the previous arrangement was beneficial and justifiable, and that Obukpa should observe the Onunu festival to cultivate community and equality. In 1930, Saint Paul's School at Eluagu Obukpa initiated education and social progress in Agudele. The number of students with an Agudele education increased as the student body swelled. In Agudele, the number of allotted acres is determined by fortune or strength. Agudele, a city in Nigeria, has a lengthy legacy of educational and social progress. The community's early education was influenced by the high-mindedness of its progenitors, who disdained school and academics. However, following the Nigeria-Biafra conflict in 1970, the Agudele locals refocused their energy and determination on agriculture, culminating in the establishment of primary institutions in the region. The establishment of institutions and the pursuance of education in the late 1960s increased the community's desire for education. After the government decided to construct a borehole to accommodate the growing population, Obukpa elites led by Christopher Ugwuanyi laboured to implement the water supply. Christopher Ugwuanyi engineered this social change by directing all Agudele adolescents towards education. Educated but economically disadvantaged individuals like Joseph Asogwa, Jude Odinaka Chukwuma, and Linus Ikechukwu Aleke fought for education in the late 1970s. The installation of electric poles on December 27, 2005 signified the beginning of electricity installation in Agudele Obukpa. In 2015, the village was electrified. The Ogbagu Student Association was founded under the leadership of Vincent Chidindu Asogwa to discuss Agudele's social development and the way forward. -->