Exclusive! Adaukwu Aro Elder Mrs Charity Achinivu Speaks on Ikeji Aro 2025, Comparisons with the Past and Expectations from EzeAro Dr Eberechukwu Oji

In this compelling interview, Elder Mrs Charity Achinivu, also known by her title Adaukwu Aro, shares heartfelt reflections on her journey as a community leader, humanitarian, and cultural advocate from Amukwa village in Arochukwu. A retired Customs officer and active elder in the Presbyterian Church of Nigeria, she embodies the spirit of service rooted in tradition, resilience, and faith.

She speaks passionately about the Ikeji Aro-Okeigbo festival, emphasising its deep cultural relevance and the importance of purity, accountability, and historical continuity in its celebration. Notably, she recounts her role in introducing the now-popular practice of roasting OSU yams during Ikeji, highlighting the tradition’s agricultural roots and its symbolic value in uniting the community.

Charity also offers candid insights into the challenges and potential of women’s leadership both in Arochukwu and beyond calling for greater continuity in projects, increased grassroots engagement, and infrastructure that supports women and young girls. Her advocacy is practical and deeply rooted in lived experience, including her efforts to mentor youths and empower widows and underprivileged women.

Her story is not just about titles or honours but about a lifelong commitment to lifting others, preserving culture, and inspiring future generations to serve with humility and purpose.

For clarity, can you introduce yourself?

I am a princess of Amukwa village in Arochukwu. I serve as an elder in the Presbyterian Church of Nigeria, known as Elder Mrs Charity Achinivu, and I also hold the title of Adaukwu Aro, which I received through merit in 2006. I did not pay for this honour; rather, it was bestowed upon me because of my contributions and performance.

When I was younger, I used my uniform to help clear educational supplies sent to us by our sons and daughters living in America. When the duty fees became overwhelming, I approached my boss for assistance, explaining that the items were not for sale but meant to support our educational system. Eventually, we registered it under an NGO, which saved us considerable duty fees, around N1.9 million at the time. When my people learned about my efforts, they expressed their gratitude and decided to give me the title Adaukwu Aro. Many people mistakenly thought Adaukwu was my given name, but my father started calling me Adaukwu before I received the title.

My father loved me dearly, so he never denied me anything. Instead, he supported and encouraged me, often recognising my contributions and motivating me to continue serving our community.

Your love and dedication to Arochukwu were evident during the recent event. Can you explain what motivated that love and commitment?

Nature played a significant role, as nothing is possible without God. I attended Ovim Girls Secondary School, where we formed the Arochukwu Young Girls Association. I developed a deep interest in the welfare of my hometown, Arochukwu.

When my seniors declined the position of President of the school association, they recommended me because of my knowledge of Aro traditions. I organised symposia and aimed to bring some of the organisational principles I learned in Lagos back to benefit my hometown. Before vacations, we would collect leftover provisions from students to distribute among the elderly. I always made sure to save something for the elderly. Milk was a luxury at the time, and I would keep it to share with widows and those in need. One widow even asked us where we got all the items we distributed, and we explained our efforts. I have fond memories of delivering small bags of food to widows, ensuring no one went hungry.

After leaving school, I joined the Nigeria Customs Service, but I continued my work in Arochukwu. I made it a point to visit households and ensure support reached those who needed it most. Although I faced resistance, my dedication never wavered. During my time in the Customs, I employed several people. That era was different from today, where employment often comes from the National Assembly. I focused on maintaining a clean record at work and took pride in my uniform. The system was corrupt, but there was little we could do about it at the time—the Civil War had only recently ended. However, there were instances of leadership disputes in Inyom Arochukwu, accompanied by negative gossip aimed at discrediting me. I sought the position of Onye Isi Ndi Inyom Aro, and the late Eze Ibom Isii recognised how far I had ventured, but he unfortunately succumbed to bribery.

I invited experts from the Netherlands, where I had my last child, to help improve our agricultural practices. I paid for their flight tickets to Arochukwu, and they arrived via Owerre Airport. They met my father and Eze Ibom Isii and were surprised by the poor condition of our roads. I assured them that improvements would be included in our initiatives.

Eze Ibom Isii inquired about the land we intended to use for the project. I mentioned a piece of land that had caused disputes between Ututu, Ihechiowa, and Arochukwu. I believed that if we acquired the land, people from all three villages could work there together. I emphasised that even collecting eggs daily could generate income. They had the machinery for tilling, planting, and harvesting, and I was willing to purchase second-hand farming equipment and negotiate reduced duties on these items since it was a charitable project. Some women were curious about our plans, but I chose not to disclose many details to maintain accountability. Godfatherism was a significant challenge in Aro, with individuals replacing one another in positions without accountability. Despite this, I remained focused on my mission in Arochukwu.

Unfortunately, the project could not proceed due to poor road conditions and the immense persecution I faced. I was labelled in various derogatory ways. When the experts asked me about the delays, I explained that there were complications with the land. I informed Eze Ibom Isii that we intended to convene the leaders of the three communities to discuss how this initiative could greatly benefit the Arochukwu Local Government Area.

I informed them that when I am ready for a personal agricultural project, I will let them know.

After I retired, I ventured into the cement business, following the guidance of God. I was given a distributorship and began mentoring some young individuals from Aro; many of them are millionaires today.

One young man I mentored had struggled in life. I encouraged him to return to school, taught him business skills, and provided guidance. Today, he is successful, happy, and married.

I have a deep attachment to Arochukwu, a town rich in culture and tradition. My passion for helping people lies in empowering them to stand on their own. My dream for Arochukwu is that everyone feels comfortable; we may not all be wealthy, but we should be able to feed our families.

Regarding Ikeji Aro compared to previous events:

Ikeji Aro is unique, and I believe the organisers are doing a commendable job and are quite accountable. Accountability is essential. The current display is impressive; they are making great efforts. The masquerades now have a fresh appearance. I initiated the roasting of yams during Ikeji, and Ochi war came to taste my OSU roasted yams. He took some back when he was involved a year or two ago, and that led to the start of this practice. That’s the real tradition of eating yams.

Purity is fundamental. The women who cooked for Ikeji in the past were not menstruating when they did. They cooked with a clean heart, harbouring no animosity. Even if there were misunderstandings, the event served as an opportunity for forgiveness and reconciliation. The women also participated in the Omu-Aro, which is the oldest traditional attire in Igboland. Our son, who designed the attire and displayed it in the British Museum, brought it home, and it became part of our culture. While we work to modernise Ikeji Aro and make it entertaining, let’s not forget its significance. We pray for a time when Aros will plant, harvest, and celebrate agriculture in a meaningful way.

What are your expectations from Eze Aro?

There is an Eze in place, whether we accept him or not. We expect the Eze to demonstrate his capabilities. As a young man, he can improve upon what he inherited. Although he was not my preferred candidate, I must commend him for his efforts. He is trying, and anyone guiding him should be filled with love, not animosity.

What do you think about women’s leadership and the inclusion of women in the National Assembly?

Charity begins at home. Whatever you believe you can accomplish in the National Assembly, start at the grassroots level. The current female leader is doing well, but I have noticed that they often do not continue projects initiated by their predecessors. My mother-in-law, who once served as President General, established a small clinic to help women who couldn’t afford hospital care. Unfortunately, when she left, the subsequent leader did not continue the clinic, and it eventually fell into disrepair. I was saddened to see it when I visited last year. We have a women’s hall and a sewing institute; they are managing well, but many girls who should be learning there lack transportation to the centre. I would advise the women to address this issue. We should consider building one or two facilities in accessible areas for the girls. Furthermore, when passing on authority, we should ensure a certain amount of funds remains in reserve rather than leaving the coffers empty. I firmly believe in saving for rainy days.