The town of Ndiowu is located in the State of Anambra and has among its neighbours towns such as Oko, from where Dr. Alex Ekwueme, a former Nigerian vice-president, hails; and Ndikelionwu, home to the novelist and scholar, Professor Chukwuemeka Ike, who is its current traditional ruler.

Like all good books, The Story of Ndiowu is several things in a single publication. At one level, it is a lucid, assiduously researched and thought provoking. socio-political study, which encompasses an approximate time-frame of a century and a half In the life of a Nigerian community in south-eastern Nigeria. At another level, it proves to be an ambitious, pioneering attempt to properly situate Ndiowu’s place in the history of Igbo migration and settlement.

Interspersed throughout its narrative are colourful anecdotes of intrigue, greed, and rascality. Although the author, O. B. Ndukuba, does not seem to be overtly concerned with politics and its outcome, but rather with Ndiowu’s genetic structure: inter alia culture, history, tradition, roots, and ethnicity, hence the study cannot claim to be apolitical. Fortunately, the journalist in Ndukuba produces unfailingly even-handed reportage, which is factual and objective, even when aspects of autobiography intrude. Neither does the writer flinch from being interpretative.

Ndukuba covers big issues: economy, government, gods, Christianity, towns and unions, customs and usages, consequences of the Biafran War on the town and animates them by effectively linking them to the stories of real people.

Take for instance, Mazi Okeke Ifi, Ndiowu’s first Warrant Chief, and the first man in the town to own a bicycle given to him by the British. His enemies were so desperate to topple him from his hallowed position, that they forged a letter, purportedly written by him, which they sent to the British colonial administrator, stating he had resigned as he was too old and ill for the job. Unfortunately for them, the British administrator decided against removing Okeke Ifi until he had seen and heard from him personally.

This multi-layered and unpretentiously written book reads like a labour of love; and the author’s concern, civic involvement and detailed knowledge of his town and people illuminates every page. There is no slack repetition rather he offers the reader a story of compelling economy and pungent wit, yet hot avoiding the necessary detail. Its great gift is to make this not particularly well known town; a vivid, engrossing and familiar place. Mr. Ndukuba’s investigative assets are effectively utilised when he encounters several accounts of a particular major event; such as that of the Aro-Mgbom War, which he neatly dovetails to four.

One account, which was rather amusing, was that the war began when one Ejiofor, a member of Okoro Ohanya’s household, urinated on a member of Obu Ewi’s household. Both Okoro and Obu were prominent Ndiowu citizens.

Later, Ejiofo, who apparently had been drunk, was arrested and taken to Obu Ewi’s place, where he was tied and further humiliated, when all the women and children were made to urinate and spit on him. This singular act strained the previous cordial relation between the Aro and Mgbom people. Therefore, during the Isuezi Festival that year, Obu Ewi who was Mgbom, instructed his men to kill any Aro man in Mgbom, since their inability to defend the hapless Ejiofo proved they were not as powerful as people had thought.

An intriguing aspect of this book is that it provides the reader with a rare glimpse of the European-African trade in slaves from the viewpoint of those Africans who remained on the continent. Generally, the only knowledge we have of this aspect of Africa’s past, which effectively lasted for three centuries are from accounts by white historians like Basil Davidson and West Indian scholars such as Eric Williams, Orlando Patterson, Wallet Rodney, Elsa Govela and Edward Brathwaite. We also have accounts by the victims, such as Olaudah Equiano, an Igbo ex-slave.

However on the continent, despite its rich oral sources of history and the significance of pivotal figures such as the griots, Africa’s traditional professional historians, well versed in historical oratory, the subject of the infamous slave trade is met with a deafening silence; as if it never happened.
In The Story of Ndiowu, its author states inter alia; “Elders say that in the old days ... Raid parties were often organised to capture people to be sold into slavery. My grandfather, Okechukwu Ojide, told me that at a time while working on their farms, men would strap their sharpened machetes to their waists and at times carry their dane-guns, so as to ward off any attack…”, He said, a prodigal or irresponsible son or a disobedient or disloyal wife could be exchanged with another child or woman tied for sale .... “.

In Davidson’s Black Mother we are told that the rebels in the system “more often than not, were sold for export.” Those who were exported had to be young and healthy. They could not be: “above 35 years of age, or defective in their lips, eyes or teeth or grown grey; or have venereal diseases, or any other imperfection.” Only the best were good enough, states Davidson, and suggests that this no doubt was one reason for the most amazing resilience, both physical and moral, of the slaves who reached the Caribbean and the Americas.

Clearly, The Story of Ndiowu accommodates a wide range of readers. While it is primarily written as part of a fact finding mission, its main targets are those to whom it is dedicated: the men and womerl who have genuinely contributed to the peace and progress of the town. Others who will find it of immense utility are historians, sociologists, policy-makers and students.

However, that the subsequent edition of this book will benefit immensely if it is externally published. A constant irritant in reading most locally produced books is the generally poor quality of editing, proof-reading and aesthetics, in which: even the best of them are bad! For those who, out of ignorance or mischief, are fond of saying that Igbo culture is deficient, or worse, non-existent (whatever that means); this study effectively demolishes such a fallacy and quietly, but confidently, parades an authentic display of Igbo tradition and governance encapsulated in the life and experiences of a town.

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