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Nze comes from the root Nzerem, it means one who dodges or abstains, one who abstains from evil deeds or deeds that soil the Earth, because the earth is hallowed.
The word Nze goes hand in hand with Nso. Nze are primarily adjudicators and protectors of the shrines and keepers of the religious affairs in the community, as such they functioned as minor priests while the Ezes where the chief Priest, the living deity themselves.
One cannot become an Nze without the Ezes’ recognition. Ezeana Metu, Ezeana Amachukwu, Eze Odumegwu, Eze Nwegbu, Ezeonwaneti were notable holders of nnukwu ozo in Nnewi.
As an ọzọ and nze, one then becomes the moral conscience of the community and is seen to be a fair adjudicator in cases of disputes within the community. In times of crisis, most Igbo communities will rely on Ọzọ members for leadership.
Ọzọ title holders assume the leadership positions in their community. This is so because apart from the leadership position earned by age as the elders of the family or village, the ọzọ traditional titles in Igbo land give the members the opportunity of becoming leaders in their various communities.
Ọzọ in Igbo land is divided into 2 namely:
1. Nnukwu Ọzọ (big ọzọ)- there are three grades consisting of Dunu, Dim and Ezeana. Nnewi has had the following members of nnukwu ọzọ: Ezeana Metu, Ezeana Amachukwu . Eze Odumegwu, Eze Nwegbu, Ezeonwaneti, Dim Naagu, Dim Ohachi etc.
It must however be stated that until about 1930, nnukwu Ọzọ had a fourth (and highest) grade of Ọzọ referred to as Igwe (Sky) which only the Eze Nri, the spiritual leader of the Ọzọ system held. This has however changed in most Igbo communities being led by a senior Ọzọ holder referred to as Igwe or Eze.
2. Obele Ọzọ (small Ọzọ), three grades consisting of Eyisi, Ezuzo and Okpala, Dala, Ume
Qualifications for Ọzọ
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What the screening committee will be looking for among other things are:
(a) Criminal records if any,
(b) How he made his wealth,
(c)If he lives in his own house,
(d)If the father of the aspirant is alive and what is his reaction.
Igbo tradition forbids son(s) to take the Ọzọ title before their father or elder brother. If the father or any of his older brother(s) have not taken the Ọzọ title, the aspirant must first and foremost fund the Ọzọ title for them before he can embark on his own.
Ndi Nze na Ọzọ are regarded as the custodians of truth, dispensers of justice and the moral compass of the society. Interestingly, with all the sacredness generally associated with this group in Igboland, there have constantly been propositions, deliberations and criticisms of its being misogynistic and biased in its dealings. This is evident from its high cost of initiation, several restrictions put upon women and non initiates and some cases of the negation of the truth and justice it seeks to bestow.
When an Ọzọ member dies
Nze Na Ọzọ titled man joins his ancestors without his title. His Ọzọ title shall be disconnected from him. This is done by cutting the Njata Ọzọ. His title ends in this world. When he gets to the world beyond, he can take all the title he may wish. He remains Ichie Ukwu in his ancestral home and Umunna. His male children will share the dividends of his title such as Ọfọ Ọzọ. They may sell or use them in taking or acquiring their own Ọzọ title. Ọzọ title is like stock exchange, one can borrow using his Ọzọ shares as collateral/security. The process is well defined.
Many towns in Igbo land have reformed their Ọzọ and Nze societies to bring them up to modernity. In those places now, many people qualified and prominent citizens of all faiths and diverse backgrounds take ọzọ titles gleefully while some Igbo communities see the reforms of their ọzọ institution as a dilution of tradition with catastrophic consequences. Unfortunately, only change is permanent.
Anayo Nwosu (Ikenga Ezenwegbu)
