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Introduction
Not many historical literatures about Obollo communities and people exist for reasons I would not like to delve into for now. I shall leave that for another time. However, it is within my historical concern that the history of this part of Igboland be researched into for proper documentation and suitable knowledge of the customs and traditions of the people. Like the history of any other community, the illustrious sons and daughters of Obollo and others from the outside will find it enlightening to know just how it was with the people in the past. Again, it is a piece that many of us will find interesting.
Historians and scholars interested in the past of the people may further in the research of these great people. Anyway, I am not from this part of Igboland but as a historian, interest and curiosity have been two foremost factors that propelled me to visit the communities for the purpose of obtaining useful oral information to document this "short history of the people" the same way I would have visited any other community in Igboland for this purpose.
I have therefore out of my own willpower chosen to write on the history of the people the same way I would value it if the history of Ibusa (my hometown), Anioma or any community in Nigeria or beyond is written. I have often considered it scholarly injudicious that graduating Nigerian students are somewhat restricted to conducting researches on topics bordering only on their localities by project supervisors in the Nigerian institutions for it negates the principle of oneness that we all must uphold, grossly limits individuals' knowledge within one's area and utterly defeats youth service postings to places other than one's state of origin where one must learn and thoroughly identify with and appreciate the customs of other people.
It stands to common sense that if the culture and traditions of the Obollo people of Udenu Local Government Area in Enugu State are well understood by the Ichama people in Okpokwu Local Government Area of Benue State, their closest neighbours and vice versa, hardly would communal clashes between the two ethnic groups exist except for political reasons, politicians are at evil work again. These two separate communities exercise common trade relations, buying and selling in common market places yet, they do not have iota of understanding for each other's cultures. The two communities are close and far or so it seems.
There is no doubt that if the suggestions stated above are religiously adhered to, the much sought unity in the country will without long be discovered. It will just be helpful if history as a subject is made compulsory within secondary school level so that distant Nigerian cultures will be understood to reduce the unexplained internal conflicts that have become unbridled in several parts of the country every now and then. Nothing more can reduce these conflicts other than broader knowledge of cultures of the various people that make up the country or what does it really profit a Nigerian that knows nothing about the history and culture of his neighbouring ethnic groups even though they are located within the same state or sometimes local government areas? Many of us tend to know western cultures more than we are willing to learn even our own.
Again a lot has been said of Blacks whose historical activities are not usually recorded. As some people have said (and it is indeed true), the best way to hide information from Blackman is to put it in black and white. This is because Blacks in Africa lack reading culture which is costly for the continent because it will cause our unborn children to easily forget our past and if our past is lost, how can the future be determined. In fact, most of our historical facts with valuable ceremonies and customs are lost as a result of this poignant attitude. Writers should therefore equipacion real madrid 2012 be encouraged to write on our past events and make apposite documentation of our past. Has anyone ever considered the fact that documentations on the past help reduce unnecessary disputes such as land and secession disputes to thrones. Even matters in the courts are determined by documents that contain useful evidences of the past and present. This camiseta oficial del real madrid is what the western world enjoys.
Lastly, this write-up does not claim monopoly over the entire knowledge of the people and communities of Obollo as a result of which constructive criticisms, sound suggestions and relatable comments will be welcomed to help gather more facts for future researches on these wonderful people of Obollo. Since the essence of research is to continue where any particular one has stopped, the history of Obollo as written by me will afford future historians and researchers the ability to make imputes. This very write-up is therefore not opposed beneficial criticisms.
Background
Obollo is situated at the regional boundary between the South-East and North-Central geo-political zones of the country accordingly providing thorough passage to the communities of the far North. In fact, Obollo-Afor strategically stands between the North and South. This made Obollo one of the fiercest battle grounds during the Nigeria-Biafra War, an area that the Igbo lost camiseta del real madrid 2011 several lives.
The closest important commercial town to Obollo is Onitsha in Anambra State and there are Obollo-Afor, Obollo-Orie, Obollo-Etiti, Obollo-Eke and Obollo-Nkwo all in Udenu Local government Area of Enugu State however Obollo-Afor is the most popular of the Obollo family due to its strategic location along the northern part of the nation which has been herein-above explained. Again, it benefitted developments earlier than the rest Obollo communities.
All the various Obollo communities are seen as historically and culturally related although it is doubtful whether any ceremonial activity requiring all towns are today present. The best way to describe the ancestral relationship that exists between the Obollo communities is to say that they are a tree and branches, planted and watered by only one hand. Obollo-Afor is the tree and Obollo-Orie, Obollo-Etiti, Obollo-Nkwo and Obollo-Eke are all its branches. You will therefore grant me your permission wherever I decide to decide to collectively refer to all the different Obollo communities with "Obollo", "Obollo community", "Obollo society" or simply "community".
Geography
Situated at the Northern part of Nsukka town, Obollo is bounded on the North by Enugu Ezike, on the South by Ezim, on the East by Ikem and on the West by Iheakpu-Obollo all in Enugu State.
Obollo and indeed Nsukka is a land of hills and valleys thus the "Ugwu" in the family names of many of its indigenes. The Ugwuenegbe hillock with its stony valleys which geographically separates Obollo-Afor from Obollo-Etiti and Obollo-Eke is well known. Obollo-Eke and Obollo-Etiti are more watered with streams and springs. There is Ebonyi (Abonyi) stream by Umuitodo. Obollo is known to possess abundant palm-nut trees which make the communities rich in palm-kernel, palm-oil and palm-wine. In those days, forests in Obollo were rich in iroko trees and mahoganies were in abundance. Houses that recently sprang up to shelter people occasioned the deforestations that were responsible for the near extinction of these trees especially in Obollo-Afor. Some of these iroko and mahogany trees can still be found today