Why An Unstable Person Or "Efulefu" Is Never Allowed To Learn The Act Of Juju Making Or Native Medicine In Igbo Land

As written by Anayo M. Nwosu

The noisy protests of Apat attracted both neighbors and passersby alike. He was insulting all the elders summoned by Ozuomee, my uncle who was also the Obi or head of Nwosu Ezeonwaneti family, to a meeting that would change his destiny.

Ozuomee had received an information that his step brother, Apat, who was in his early twenties, had gone to learn the acts of making juju or to learn native medicine from a very powerful native juju doctor at Umuicheke Umuenem.

Ozuomee learnt that Apat had, without the knowledge of his family members, paid the admission fees of N500, one bottle of hot drink and a keg of palm wine to Dr. Nsofor and had started his apprenticeship four days ago.

Ozuomee needed to handle the matter expeditiously, as they say that "a stitch in time saves nine".

He sent an invite for a meeting to Nsofor, the great dibia or native doctor and he agreed to come on Orie market day.

Ozuomee also invited the maternal uncle of Apat, who himself was a native doctor but in a lower class to the fearsome Dr. Nsofor.

Ndinnaochie or the maternal relations of a man are always invited whenever a serious issue bordering on career, life or land sharing of their sister's children is to be decided.

Maternal relatives of a man in Igbo land are seen as his trusted defenders or guardian angels. Their opinions are not waved aside lightly.

Seated also for the meeting was Chief Beniah Obimailo, the clan head or the Obi of Ezenwegbu.

Nwosu Ezeonwaneti is one of the families that made up Ezenwegbu. Hence Ozumee deferred to Chief Beniah Obimailo in hierarchy.

Obi Ezenwegbu came along with Nze Onwujiobi Anazodo, who was the oldest man or Okenye in the Ezenwegbu clan. They were to be witnesses and were expected to weigh in if need be.

Ozuomee, told his guests that he had summoned them to let them know his decision as the Obi and the oldest in the Nwosu Ezeonwaneti family concerning the choice of career by Apat, his step brother.

He said emphatically that Apat would never be permitted to learn or to train as a native doctor; that Apat did not have the qualities of a someone that could practice a safe native medicine.

"He is very temperamental and not circumspect in decision making just as he is rash in acting", Ozuomee continued.

"My decision is in line with the age long knowledge in Nnewi that 'ofeke malu ogwu, umunna ya agwu' (i.e. if an unstable person is allowed to learn the act of making juju, he could use knowledge to finish off his kinsmen at any slightest provocation).

"My inlaws" as he faced the maternal relations of Apat, "you know your son very well and are conversant with his issues with temper and his tendency to quarrel or fight anyone and everybody.

"You cannot but agree with my decision that he should rather go learn mechanic work, enter army or learn another trade", Ozuomee ended as he hit his ofor (i.e. his wooden symbol of authority) on the ground, the way the president of the senate hits the gavel to bring to finality an issue being discussed.

"Nnanyi Ozuomee, we too received the news of our sister's son (or Nwadinna's) decision to become a dibia with great alarm.

"We, his mother's people, stand with you on your ban on his intended profession. Apat, our son, please listen to Ozuomee, who is the father you now see and heed his advice", was what Apat's uncle said that made Apat went wild into one man riot.

He thought they would defend him.

Apat flew into rage and abused everybody including his elder brother, Ozuomee making the youth present to catch and beat him into soberness until he apologized.  He was fined a goat and a keg of palm wine.

Ozuomee had hit his ofor on the ground and the matter was considered decided.

Dr. Nsofor was disappointed but he left without uttering a word. He got the message though he had just lost a willing agent of darkness.

Dr. Nsofor wouldn't be expecting Apat in his compound the next day to continue learning the dibia work except to come consult him as other patients or those that want him to prepare for them, various types of juju.

Quite unlike Dr. Nwakobe of Umuanuka Otolo, Dr. Nsofor was involved in unethical practices of preparing evil juju used to harm innocent people even though he had ability to cure.

More often than not, the persons afflicted with Nsofor's juju still resorted to him to be cured.

 Dr. Nsofor was a major source of evil juju like ebubeagu, enyiule, chachancha, kitikpa, otuluokala, anadinso, isianyaeke etc.

Evil minded people went to him to procure evil arrows or juju to deal with their real or imaginary enemies.

He was regarded as "dibia alulu ani" or "a witch doctor".

That was the kind of trade Apat wanted to learn and practice. But Ozuomee, his brother wouldn't agree.

Igbos say that "okenye anaghi ano n'ulo ewu amuo n'ogbuli" meaning that "Ozuomee would not be at home while a pregnant she goat delivers its baby while tied to the the stake".

Ozuomee would not be alive and see a potential danger and turn a blind eye. Anybody could be a target.

Apat brooded for awhile and later settled for a trading business. He was to be grateful that he didn't become a native doctor.

As I see a plethora of candidates that indicate interest to govern their states in the southeast, I'm tempted to ask if they do not come from towns in which their own elders know how bad they are and that they can only destroy whatever they meet on ground.

Let every village head, traditional ruler and religious leader in the our states go chain their dangerous dogs and openly endorse only the ones "agbalu agu" or "tested" candidates that can do the work.

"Onye obula kpuru nkita ya jee manye" meaning "let everybody go chain their rabid dogs" as Ozuomee my uncle did.