In Nigeria, King Ahebi Ugbabe held the positions of warrant chief and Eze (king) of Enugu-Ezike. She was the only female Igbo ruler in colonial Nigeria history. Born in 1880, she ascended to the throne in the mid-1920s and died in 1948. Nwando Achebe explains how her life has affected: She worked as a sex worker, a warrant chief, a headman, a runaway, and finally a female king. In addition, she was a “Slave” wed to a god. She was both an effective collaborator who benefited from and worked for Nigeria’s British colonial administration and a capable leader of her people. The late 19th century saw the birth of Ahebi Ugbabe in Umuida, Enugu-Ezike, by farmers and palm wine tappers Ugbabe Ayibi and Anekwu Ameh.
She has two brothers but no sisters. Before returning to Umuida, she lived short with her mother’s relatives in Unadu. After her return, she did not linger long before departing. She had to escape to what is now Benue, Igalaland. Ahebi was dodging a decree that said she had to marry a female deity to make up for her father’s sins. Igo ma ogo was the term used to describe it (to become the in law of a deity). Her family faced a series of unfortunate events when she was thirteen and fourteen years old. Trade was slow, illness spread swiftly, and the farm produced little. Her father had gone in search of a diviner—someone who was supposed to know things that cannot be known.
This man had connected the events to the goddess Ohe’s wrath because of his transgression.
During her exile, Ahebi pursued a career as a professional sex performer, and she made the most of this decision by allying herself with powerful men like as the Igala monarch and British colonial authorities. While traveling, Ahebi picked up a number of language talents, such as “Igala, Nupe, and Pidgin English.” Because of her achievements and independence, sex work is now less of a slave trade and more accepted in Igbo society.
Because of her sex work and language skills, she was able to become close to the British divisional officer and the Attah-Igala (king), who not only allowed her to return to Enugu-Ezike but also backed her aspirations to become headman, warrant chief, and eventually Eze. Ahebi took the throne a few months after her exile and return to Igbo nation. Ahebi directed the British invasion of Igboland into her native province of Enugu Ezike, taking advantage of the situation at the start of the 20th century. Ahebi was the only person in her village having communication skills with the British. In exchange for her assistance, the British conquerors made her the village headman.
She replaced Ugwu Okegwu, “the old (and increasingly incompetent)” headman, who was unable to establish communication with the British. Due to her efficiency and unwavering loyalty, she was elevated to the rank of warrant chief despite British policy’s ban of women from political office in colonial Nigeria. British District Officer W. H. Lloyd described Ahebi as “a strong and influential woman.” She was quiet and reflective, and when she spoke, it was usually intelligent and to the point. Her dominance spilled over into Northern Igbo country and upended the gendered politics of her culture thanks to the assistance of the Attah (ruler) of Igala, who enabled Ahebi Ugbabe rise to the throne of Enugu-Ezike.
She was a sovereign who transcended all male political order and power, embodying feminine masculinities. Ahebi sowed the seeds of enmity by using forced labor, holding a census, and imposing a British tax, even though she had the respect of her people. Igbo society did not allow the counting of human beings. This census caused the Woman’s War in southern Igboland.
“Ahebi swiftly quelled whatever resistance existed to her monarchy” as a result of the British backing her. Despite Ahebi’s accumulation of wealth and power, her numerous shortcomings, gender, and position of authority ultimately contributed to her downfall. She deviated from the intended path and breached the rules by attending a spiritual masquerade ceremony wearing her own mask. This ritual was exclusive to men.
Ahebi and the male elders argued in court, and Ahebi’s power was undermined when the British took the male elders’ side. In order to bolster the notion of an all-encompassing rule, Ahebi Ugbabe created an air of mystery. She used pre-colonial customs to further this mysticism and, hence, power. She also took advantage of this to elevate her status and established herself as the queen.
Ahebi furthered her manhood by using her large collection of women, many of whom were runaways from abusive husbands. She also had plenty of servants at her disposal. Having offspring would allow these spouses to continue Ahebi’s name. Before dying, Ahebi attended her own funeral rites. She didn’t think her community would honor her memory with a dignified funeral. She promised to conduct the rituals in a way that would ensure her tribe never forgot the presence of someone as extraordinary as herself. Her living funeral included music of remembrance, animal sacrifice, and gunfire.
1948 was Ahebi’s year of death. She was buried in accordance with the customs of the area for the burial of men, even though she was a woman. She is regarded as a goddess in her mother’s country and appears in several Enugu-Ezike songs and stories.