Power Rotation in Ahiazu Mbaise: Returning to Our Ancestral Compass

By: Wincent Chinweuchem

Ahiazu Mbaise is not a political accident; it is a carefully ordered society built on history, ancestry, and balance. Long before modern political offices emerged, our people were already governed by a clear understanding of equity, rooted in clan structure and ancestral lineage. Any sustainable political arrangement in Ahiazu must therefore draw strength from this foundation, not attempt to erase it.

Ahiazu Mbaise is divided into two ancestral clans: Ahiara and Ekwerazu. Each clan is made up of five ancient communities (the ancestral Ofor), from which our forefathers derived the principle of rotation, fairness, and inclusion. This ancestral wisdom is the very basis upon which political rotation in Ahiazu was conceived and accepted.

Once a system is initiated, justice demands that it be completed within the same framework before a new order is introduced. To abandon the ancestral rotation midway, in favor of newly created political conveniences, is to sow seeds of discord and distrust.

The Ekwerazu Equation and the House of Assembly

The five ancient communities of Ekwerazu are Oparanadim, Obohia, Umuokirika, Ihitteafoukwu, and Mpam. History shows that rotation within Ekwerazu for the Imo State House of Assembly has been largely respected:

• Oparanadim took its turn through Rt. Hon. Noel Agwuocha
• Umuokirika served through Hon. Pious Nwoga and Hon. Benjamin Emereole
• Ihitteafoukwu was represented by Hon. Ken Agwim

With these communities having taken their turns, logic, fairness, and ancestral equity dictate that the remaining communities—Obohia and Mpam—are next in line for the House of Assembly slot whenever it returns to Ekwerazu. This is not sentiment; it is simple justice anchored in history.

Balancing the Bigger Picture: House of Representatives and Executive Power

Power rotation does not end at one office. True leadership considers the total political architecture of the local government. If Ekwerazu is due for the House of Representatives, strategic wisdom demands that internal balance be maintained.

In this light, it is politically sound and stabilizing for the House of Representatives ticket to be zoned to either Ihitteafoukwu or Umuokirika, communities that have already had their turn at the State Assembly. This approach avoids overconcentration of power and prevents avoidable resentment.

At the same time, Ekwerazu can, in the spirit of brotherhood and long-term stability, support Ahiara to complete two terms in executive representation. Such an arrangement reflects maturity, foresight, and commitment to collective progress rather than short-term personal gains.

Why This Matters

Political imbalance is often the root of bitterness, internal sabotage, and eventual electoral defeat. When agreements are respected, trust is strengthened. When history is ignored, unity fractures. Ahiazu cannot afford to trade ancestral wisdom for political impatience.

This is not about who wins today; it is about how Ahiazu remains united tomorrow. The principle of “enye ndi ebe, enye ndi ebe”—live and let live—must guide our decisions. Power shared is power stabilized.

Conclusion

The path forward for Ahiazu Mbaise is clear: respect ancestral rotation, complete existing arrangements, and balance power across clans and communities. Any deviation from this path, driven by personal ambition, risks handing advantage to external forces and undermining our collective strength.

If we truly desire peace, progress, and enduring political relevance, we must return to our ancestral compass and let equity—not ego—lead the way.