By Ovat Abeng
The Supreme Head of Liberation Temple Of Absolute God, located at Nri community, Anaocha Local Government Area of Anambra State, Prophet Dr. Ramas Okoye-Asuzu, has appealed to the Governor of Anambra State, Professor Chukwuma Charles Soludo, to grant autonomy to Nri Ward One and Nri Ward Two accompany with two Traditional rulers as the only lasting solution to the prolonged Ezeship crisis in the ancient town.
Speaking at his country home in Nri while addressing journalists, Prophet Ramas stated that the crisis has lingered for centuries and that peace can only be restored if both wards are allowed to produce their own traditional rulers rather than permitting what he described as stranger elements to dominate the aboriginal owners of the land.
According to him, continued insistence on a single Eze for Nri has only deepened division and tension, warning that the situation could degenerate into bloodshed if not urgently addressed.
READ ALSO: Two Men Kill Each Other in Matchete Fight in Cross River community
“Nri is too important in Igbo history for blood to be spilled over the issue of traditional rulership. Instead of fighting, let everyone go their way,” he said.
Prophet Ramas argued that recognition of two kings one from each ward is the only practical solution capable of restoring lasting peace in the community.
“There is no magic to solving the Nri problem. The people to whom land was given cannot continue to lord it over the original settlers for over one thousand years. That is unacceptable before God and man,” he stated.
He called on the Commissioner for Chieftaincy Affairs to urgently forward a memo to the governor recommending that Ward One and Ward Two should each produce their own Eze, insisting that this would naturally bring the crisis to an end.
He further criticized the long-standing reliance on Igba Afa (divination), describing it as a “big scam” that has failed to resolve the issue.
According to him, the last Afa revealed that every Nri indigene is entitled to be Eze Nri, as no village in Nri is classified as Osu or cursed.
“The Afa confirmed that everybody is entitled to be Eze. Government should endorse this truth and allow those who have never tested kingship to have the opportunity,” he said.
Prophet Ramas maintained that Agu-Ukwu Nri has occupied the throne for over 1,000 years, while Nri Ward One, the aboriginal and first settlers of the land, has never had the opportunity to produce an Eze. “This is unfair in the eyes of God and man,” he declared.
He stressed that failure to resolve the matter decisively could lead to anarchy. “Let this be settled once and for all. Let them have their king, and we have ours. Anything short of this will continue to threaten peace in Nri.”he added.
Historical Account of Nri Ezeship
Prophet Ramas provided an extensive historical account of the origin of the Ezeship in Nri, stating that Nri has a well-documented history which contradicts current claims by those asserting exclusive authority over the throne.
He explained that they produced seven kings (Amakos) before the Ofor was handed over to Nwadiala (Nri Ife), who had cared for the seventh Amako during his illness. “When the king was sick, the Deodo people abandoned him. It was his Nwadiala who took care of him, and in gratitude, he gave him the Ofor of Eze over Umu Nri. He also placed a curse that the kingship would not rotate beyond Umu Nri Obiagu,” he explained.
However, Prophet Ramas clarified that the curse was not on the entire Nri community, but specifically on the Deodo community, while Akanpisi and Ekpenaka were not affected.
He accused the beneficiaries of the Ofor of later conspiring among themselves after the death of Nri Bu Ife, thereby reigniting the crisis.
Prophet Ramas stated that the traditional stool of Eze Nri is currently vacant and emphasized the need to amend the Anambra State Chieftaincy Constitution to accommodate rotational Ezeship.
“There should be a pure rotational Eze Nri system. Those who have never tested kingship should test it before Uruorji, who claims to have produced a king,” he said.
He recalled that Governor Soludo himself acknowledged the existence of serious problems in Nri during a visit and promised to resolve them.
“Since the governor knows there is a problem in Nri, we are appealing to him to use his good office to approve two kings so that peace can reign,” he added.
He further pointed out that Nri has never truly functioned as a united community, noting that key traditional institutions such as Ozo titles, Oba titles, and Iyom rites have never been jointly conducted for over a thousand years.
“We are divided, even though we pretend unity by building a Unity Hall. Unity Hall does not mean unity. We were never together. The only thing we do together is Onwa Agwu,” he said.
Describing himself as a custodian of Igbo culture, Akajiofor of Ndi Igbo, and a spiritual consultant of over 35 years, Prophet Ramas said his position is rooted in truth and equity. He narrated his long involvement in the Ezeship struggle, dating back to his time in Lagos and the 1979 town hall meeting aimed at resolving the crisis during the reign of Eze Tabansi Udele.
After Tabansi’s death in 1976 and the regency of his son, Ruben Tabansi, the crisis resurfaced, leading to renewed calls for a rotational system.
He condemned the crowning of an Eze Nri in Aguleri, describing it as taboo and forbidden by Nri tradition.
“Aguleri does not crown Eze Nri. Nri people only go to Aguleri to collect Udu Eze and return home for the kingmakers to perform the coronation,” he said.
He explained that the illegal coronation led to parallel kings—Obidiegwu Onyeso and ogbu Mou—with the latter recognized by the Mbadinauju administration that issued a certificate of autonomy.
However, subsequent administrations reversed the policy, reigniting the conflict. He lamented that recent attempts to impose a constitution signed by only three out of six villages were unjust and unacceptable.
