By<\/p>\n\n\n\n
Engr Chief Celestine Nnaemeka Achebe<\/p>\n\n\n\n
Lecturer<\/p>\n\n\n\n
University of Nigeria, Nsukka<\/p>\n\n\n\n
Igulube, for that is the name of locust in Igbo, and it is known for its large numbers, and the swarming is always colossal. Therefore, OMOR IGULUBE is an appellation, that phrasal definition of Omor as a populous town. It is an appellation or title bestowed on the town by its population that gladdens the people of Omor. Populous town could seem notional in some reasons, but the typical Omor man clearly understands the tremendous advantages and strength in her large population. Therefore, \u201cOmor Iguube\u201d is adored as it is always reflected in our folklores and boosting of morale in certain critical situations. As always depicted in folk songs like:<\/p>\n\n\n\n
\u00a0\u201cUNGUBU OMOR\u201d<\/p>\n\n\n\n
Preamble<\/u><\/strong><\/p>\n\n\n\n Solo<\/strong>:\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Igulube oo!<\/p>\n\n\n\n Chorus<\/strong>:\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Uhua!<\/p>\n\n\n\n Solo<\/strong>:\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Igulube oo!<\/p>\n\n\n\n Chorus:<\/strong> \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Uhua!<\/p>\n\n\n\n \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Solo<\/strong>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Igulube anyi a na-ejekwe ee!<\/p>\n\n\n\n Chorus:<\/strong>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Anyi na-eje!<\/p>\n\n\n\n Main Extract<\/u><\/strong><\/p>\n\n\n\n \u2026Solo:<\/strong>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Igulube na-ekwe Omali!<\/p>\n\n\n\n Chorus:<\/strong> \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0Omali! Omali!<\/p>\n\n\n\n Solo:<\/strong> \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Igulube na-ekwe Omali!<\/p>\n\n\n\n Chorus<\/strong>: \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Omali! Omali!<\/p>\n\n\n\n Solo<\/strong>: \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Omor Igala!<\/p>\n\n\n\n Chorus<\/strong>: \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Aya (agha)!<\/p>\n\n\n\n Solo:<\/strong>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Igbo bulu ibu!<\/p>\n\n\n\n Chorus:<\/strong>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Aya (agha)!<\/p>\n\n\n\n \u2026<\/strong><\/p>\n\n\n\n The sonorous solo and the chorus in bases of able bodied men in that great numbers is a culture to experience. It is population adoration and show of strength.<\/p>\n\n\n\n Omor is the most populous town in Ayamelum Local government Area and the largest town in Anambra state, closely followed by Agulu. \u00a0The population of Omor is estimated at about two-third of that of the entire Ayamelum clan and currently stands at about 156,000 using the 3.2% growth rate projection from the 2006 census figures. Omor\u2019s population as presented is as a near nuclear entity not as commercial town besieged by foreign dwellers. Therefore the population presented here is 90% indigenous people and 10% to non-indigenous.<\/p>\n\n\n\n OMOR ANAUKWU, for that is the meaning of great, large and famous town in Igbo. Omor Anaukwu and Omor Igulube is a case of saying the same thing except in different ways. One complements the other. They are used successively and can as well be used independently in each respect in folk songs and genre evolving from such as shown above. Well thoughtful of His Royal Majesty, Igwe Oranu Chris Chidume when upon coronation he chose both for his kingship titles: Eze Anaukwu, Eze Igulube of Omor.<\/p>\n\n\n\n As earlier mentioned in the first paragraph, Omor adores her population and it is showcased yearly during the annual Ajana Ukwu festival as \u201cOgbagidigidi\u201d. On the day of Ogbagidigidi, each quarter, for Omor is made of four quarters: Orenja, Akanator, Aturia and Amikwe, the youths ably led by Okwonma age grade of each quarter embark on population exhibition in cultural costumes and attire through the town. It is such a cultural fiesta to behold and you will appreciate that symbolism, Omor Anaukwu, Omor Igulube.<\/p>\n\n\n\n It is because of the strength in population that the people of Omor in the 70s embarked on road construction with crude instruments of hoes and cutlasses to ensure that the first indigenous car of one of the elites reaches home. That project was a success as the car got home and wherever it is stuck in the mire, the car is lifted with the occupant to continue journey home. These were actionable for the strength in population.<\/p>\n\n\n\n However, there was that limitations then, though it was the limitation and distortion produced by physically and socially conditioned nature. That limitation had been broken by IGULUBEISM<\/em>, a paradigm shift of OMOR IGULUBE.<\/p>\n\n\n\n IGULUBEISM<\/strong><\/p>\n\n\n\n Igulubeism, <\/em>is that framework, the unwritten rule that directs the action of Ndi-Omor for positive changes in the later years of the 90s through to 20s. In this era, when Omor lags behind in a particular sphere and eventually starts; it is just like a spark that ignites. And the paradigm shift is always colossal, and hence the name, \u201cOmor Igulube.\u201d I don\u2019t take that IGULUBE now to solely be our numerical strength, but that innermost desire in numbers of unflinching pursuit for positive changes.<\/p>\n\n\n\n Now, there are fundamental changes in how the Omor people view the power that flows from numerical strength, and generally how things work in the world. Omor has shifted from adoring her population by herself to it being adored in all sectors of life, and in that numbers. The people of Omor use their population to help one another when the need arises. That shift that population is not only meant to wade external aggression or respect by neighbours to that innermost desire in numbers of unflinching pursuit for positive changes that attracts modernization, unity,\u00a0 progress and development is Igulubeism.<\/em><\/p>\n\n\n\n Transforming the society in numbers that made the town one of the fastest developing urban areas in Anambra state is an architect of Igulubeism<\/em>. In the light of \u201cOmor Igulube\u201d, we have the number but it wasn\u2019t a tool for allowing the power in bigness to flow to fruition as it were now.<\/p>\n\n\n\n The annual cultural population fiesta had almost disappeared because of the orientation of the moment. It has been transformed to finding students of Omor extraction in numbers in each of the institutions of higher learning in Nigeria. They don\u2019t just graduate because certificate is needed, but in unflinching pursuit for positives changes. Today, we have uncountable number of lecturers in the institutions of higher learning, lawyers and technocrats in other sectors. Those in business are tangibly extolling the Igulubeism<\/em>. Omor is well represented.<\/p>\n\n\n\n Farming as the major occupation of urban dwellers in Omor had been moved by Igulubeism<\/em> to having rice industries all over the town mostly owned by the people of Omor with employment capacity of about 20,000 of direct and indirect jobs. During the time of \u201cOmor Igulube\u201d, others came from afar to take our paddy away at cheap rates and process for more profit. Now, rice and other food crops are processed and packaged in Omor, ready for consumption and export, and are all done in good numbers.<\/p>\n\n\n\n Finally we have been able to tell our own stories in numbers, and today defining these great moments.<\/p>\n<\/body>","protected":false},"excerpt":{"rendered":" By Engr Chief Celestine Nnaemeka Achebe Lecturer University of Nigeria, Nsukka Igulube, for that is the name of locust in Igbo, and it is known for its large numbers, and the swarming is always colossal. Therefore, OMOR IGULUBE is an appellation, that phrasal definition of Omor as a populous town. It is an appellation or<\/p>\n