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Anterra Studios Restoring what was taken. Igbo history, systems and storytelling

A man in Ohafia k!|led his own kinsman. By accident, So he ran to his father's people. Because That's who you belong to....
30/09/2026

A man in Ohafia k!|led his own kinsman. By accident,
So he ran to his father's people. Because That's who you belong to.

But they gave him up. Handed him over to the dead man's family.
So he went to his mother's people instead.
And they hid him.

That, they say, is why Ohafia belongs to its mothers.
Now they tell that story more than one way, and nobody agrees which is true. But what the place is today nobody argues about that.

A man there hardly train his own son. He trains his sister's son. And when he dies, what he owned goes to that same boy, not to his own children.
If a child misbehaves, it's the mother's family that gets called. Not the father's.
You can marry from your father's side. But your mother's side, never.

A woman can own land there. And the Eze’s, the men who rule, are chosen through the mother.
Everywhere else in our land, the first thing they ask you is who your father is. There, they ask about your mother.

Have you heard this before?
What version of the story did you hear?
Any Ohafia here?

28/09/2026

A word is enough for the WISE 🤎

26/09/2026

In Enugu-Ezike there's a spirit that only takes women. And if she refuses it, it follows her family too.
About forty of them served one deity at Olido. Then the shrine was burned.
They didn't stop being what they were.

Her first husband was a god and she still left him.Five towns in Enugu come from this woman, and nobody can tell me how ...
26/09/2026

Her first husband was a god and she still left him.

Five towns in Enugu come from this woman, and nobody can tell me how many men she married.

Her name was Ugwunye.

This is what I know.

She was a very beautiful woman. The god was Awuwa. She bore him a son, and then she left him, and nobody says why.

She married again and bore another son. Then a third time, and bore her last child at Ikolo.

Those sons became towns. Nike. Egede. Affa. And two more, Ikolo and Onyohor, trace back to her too. Together they call themselves Umu-Ugwunye.

Not one of the men she married has his name on a town.

Affa people say the three of them were brothers. Sons of one father, Unogo. So it was all one family.

Her grave is at Affa. Nike people and Egede people still go there. And when elders bless a bride in those towns, they wish her children like Ugwunye's.

Her last son was Afamuefuna.

The white man couldn't say it. So they cut it down, and the town is called Affa.

Afamuefuna. And the name was lost.

Now, what I don't understand.

Three husbands and three sons don't make five towns. And Ikolo's own ancestor is called Okpara Ugwunye. So there were more than the three anybody writes down, and nobody I can find has counted them.

In Egede they tell it differently. There, Ukwu wasn't her husband but her son, and it was Ukwu who fathered Egede which would make Egede her grandson. And one Egede elder tells it that Ukwu married Ugwunye, his own mother.

Nike's own account says something else again. That Nike, Egede and Affa only became Umu-Ugwunye during a war. That it was proclaimed after the fighting, not something they were born into.

So I'm asking, because I'd rather ask than guess.

How many husbands did she have, and how many sons?

Which version do your people tell — and were those men really brothers?

What exactly is the prayer they say at her grave?

24/09/2026

Our elders kept the goat head for themselves. This evening, I'm an elder.

23/09/2026

The daughters of Achina had to go and beg their god to come home. He'd walked out, and the stream was drying up.
Ezekoro of Achina, Aguata.

A goddess and some men were taken from Agulu in 1905. Only one of them came home.Her name is Haaba. Agulu people call he...
21/09/2026

A goddess and some men were taken from Agulu in 1905. Only one of them came home.

Her name is Haaba. Agulu people call her Nne anyi — our mother. She blesses her people, she protects them, and when they're threatened, she fights for them. You don't want her angry.

She and Ududonka are the two great deities of that town. Her shrine sits at Obe village.

Every March, her feast opens the farming year. And at the end of every year, her feast calls every son and daughter of Agulu back home.

The British fought Agulu that year, and when it was over, they took her. Agulu's own leaders say it was because she protected the land and the British wanted to see what power was inside her. They looked. They found nothing they could hold.

They didn't only take her. Some sons of Agulu were carried off alive with her. Later, the town buried them without their bodies.

In 1911, six years after the fight, the British came back, this time with a recording machine. One of their anthropologists recorded masquerades in Agulu. Those recordings survive. You can still hear Agulu's spirits singing. First they took the goddess. Then they came back to study her people.

Decades later, Haaba came back to Nigeria to a museum in Lagos. In the country, but not home. Agulu tried for years to bring her back and couldn't.

On 31 October 2025, she finally returned to Agulu. They've started building her a museum, right at her own homestead.

She came home. The men never did.

The full story has never been written down. So I'm asking. If you're from Agulu, or you know somebody who is:

What happened in that 1905 fight?

Does any family still remember the names of the men who were taken?

Do you know which museum in England kept her?

20/09/2026

The first novel ever written in Igbo was about a man who sold his people and he was still alive when it was published.

There are Igbo names we still give our children today that we cannot even agree on the meaning of.Ask one person, they t...
19/09/2026

There are Igbo names we still give our children today that we cannot even agree on the meaning of.

Ask one person, they tell you one thing.

Ask someone else, you hear something completely different.

And I used to think one person simply had to be wrong.

Until I started researching our names properly.

Because with some old Igbo names, you cannot just look at the spelling and translate what you see.

Take a name like Okafor.

You will also see it written as Okafọ.

That Afọ is one of the four days in our traditional week.

If nobody ever taught you that, you could know the name Okafor your whole life and completely miss what is sitting inside it.

And that is where a lot of the confusion with older names begins.

We are looking at names that may have passed through generations, dialects and different ways of writing Igbo, and trying to explain them with the Igbo we know today.

Sometimes it works.

Sometimes it doesn't.

Then you speak to the family and discover there was a whole story behind why the name was given in the first place.

That changed the way I research Igbo names.

When I find two different meanings now, I don't immediately choose the one that sounds better.

I want to know where the name comes from.

How do the people there say it?

Is this even the full name?

And does the family remember why it was given?

Because sometimes the disagreement is not the problem.

Sometimes it is the clue that there is something about that name we no longer know.

17/09/2026

Ours is the only living faith on earth still being called folklore. Ask yourself why.

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