Let’s correct the misinformation directly: The man in the red Isi Agu attire is NOT the Obi of Onitsha. Anyone who genuinely understands and respects Igbo culture should know that the Obi of Onitsha, His Majesty Nnaemeka Achebe, Agbogidi, is traditionally seen in sacred white regalia during his public appearances, with limited exceptions during specific segments of the first day of the Ofala Festival. Furthermore, Isi Agu fabric is not the traditional royal attire of the Obi of Onitsha. So before forwarding photographs, attaching sensational captions, and presenting them as fact, verify the information first. The careless circulation of this photograph exposes a deeper problem: we are increasingly willing to broadcast misinformation about our own culture without taking the time to study, understand, or verify our traditions. But there is an even bigger issue here. Beyond the false caption, this photograph opens up a painful conversation about what has happened to some of our traditional institutions. Aru melu! One of the great undoings of modern Igbo society has been the relentless politicization of traditional authority. What we witness in recent days from giving titles to anyone the brings money to traditional rulers shaking people with their two hands and legs is just a point of departure if Omenala Defenders don’t step up their game. Under various political administrations, particularly in states such as Abia and Imo, the institution of the Eze has, in many places, become increasingly fragmented. For political interests and the creation of voting blocs, governments have established numerous “Autonomous Communities” and issued Eze certificates on a scale that has fundamentally altered the traditional structure of authority. And this is where the real cultural danger lies. 1. Ofo, Ezumezu and Traditional Legitimacy Traditional Igbo kingship is deeply rooted in Odinani and the ancestral order. A legitimate traditional authority is not simply created by a government document. The institution historically carries the weight of Ofo — the ancestral symbol of authority, truth, justice, and spiritual legitimacy. The stool of authority is also connected to Ezumezu — the collective alignment and ancestral consciousness of the recognized lineages and structures that constitute the community. The problem arises when political or administrative structures create new stools without corresponding historical, ancestral, and customary foundations. A government certificate may confer administrative recognition, but it should not automatically be confused with ancestral legitimacy or traditional sovereignty. 2. “Royal Highness” vs. “Royal Majesty” This fragmentation has also created confusion over hierarchy and protocol. We increasingly see newly created autonomous Ezes demanding the same protocol and recognition as ancient, sovereign traditional rulers whose stools have deep historical and customary foundations. There is a fundamental distinction between titles such as “Royal Highness” and “Royal Majesty.” Not every traditional title represents the same historical institution, jurisdiction, or level of authority. Respect for tradition requires that we understand these distinctions rather than erase them for political convenience. 3. Chief-in-Council vs. Chief and Council Another important distinction is the structure of traditional governance. A. Chief-in-Council - represents a traditional model in which the king or Eze functions as the organic head of the institution while working with his traditional cabinet. Authority is exercised through consultation, consensus, custom, and communal responsibility. B. By contrast, the Chief and Council model can reduce traditional authority into separate bureaucratic components operating within a modern administrative framework. When a society allows its sacred institutions to become political playthings, it gradually loses its historical memory and moral compass. - @abum_nnaemeka