Ekwe was the closest kindred of Ntu village to Ndi Ikpa, where Ihentuaga married his wife Udamma, from. The closest friends of Ndi Ikpa village were the people of Ekwe kindred, who were part of the larger Ntu village. They shared many things in common. The only natural demarcation between Ntu village and Ndi Ikpa was the Iyi Agada- River Agada, which was in the western part of Ndi Ikpa. But in the northern offshoot, it was only plain land. The only demarcation there was artificial. It was the Nkoro border which the two communities decided to construct to bring an end to their constant boundary disputes which later culminated into what came to be known as the First Oguno War- a war of close kith and kin.
However, the dispute resolution that followed the crisis favored Ndi Ikpa more than the Ntu village, who perpetually ceded that strip of land to Ndi Ikpa, who they always took as their junior brothers. The two villages migrated from Aguatamba Villa, in Ekwulu country. After the ceding of Uzowai land to Ndi Ikpa, a strip from the edge was mapped out for construction of nkoro- a borderline which would serve as a permanent demarcation between these two neighboring villages. It was Ntu village youths that helped them to dig Nkoro hand-made valley because they had a higher number of young youths.
It was said that the elders of Ntu village were the ones that compelled their children to help Ndi Ikpa youths do the digging because they were seen as their own closest brothers in Amaide country. Because of this, after the construction, Uzowai land was renamed Ala Uzonwanne- the pathway of brotherhood, by Ndi Ikpa, in appreciation of the good gesture from their brother village, the Ntu village.
Four years into the Uzowai land dispute settlement, it was noticed that spring water had started gushing out from Uzonwanne valley and when it overwhelmed the valley, some of its small tributaries meandered underneath the surface and started gushing into Iyi Agada to form what looked like a big river. It became a thing of joy to the Igodo, a kindred among the people of Ntu village, because to them, the water which was at this time mixing up with the red earth as was seen coming out from Uzonwanne valley would ameliorate their suffering after it succeeds in purging itself of red earth impurities from the dug valley.
It would stop their strenuous journeys coming down to Iyi Agada to fetch water. Iyi Agada was the closest to Igodo kindred among all the streams in Ntu, their own village, and Ndi Ikpa. The problem was, the new Uzonwanne water kept on worsening in color with each day that passed. And in its path it took down the closest uplands surrounding it, emptying them into itself. It turned muddy as it was finding it difficult to outflow its bounds, to access the lower part of Amaide land. And when it did, it emptied everything in its path into Iyi Agada while creating a big gorge on the former plain strip of land known as Uzowai. As the water emptied itself into Iyi Agada, it changed the appearance of the ancient water body and turned it to a red earth color.
Yet, the emergence of a stream in Uzonwanne valley was received by the Igodo people as a reward for the peaceful land dispute settlement they had with Ndi Ikpa village, by the Gods, and their ancestors after ceding almost a hectare of their old farm land to their brother village, Ndi Ikpa.
However, down in the land of Ndi Ikpa, it was received with mixed feelings after seeing their beautiful ancient spring water turned into what looked like a Red Sea. Iyi Agada had expanded its shores and in its expansionist moves, many bordering farm lands around it had been annexed to form a big river before their own very eyes. It became a known reality that the tree trunk that was buried in Iyi Agada to create a pedestrian bridge between both villages had been submerged and completely taken out of importance. This trunk of an uzii tree was buried in Iyi Agada by Ntu villagers to accelerate their easy movement into Ikpa land when it used to be their farm land before the coming of Okwaraoha and his people. This was at least fifty-three years earlier before the community known as Ndi Ikpa was born.
History has it that it was Ikeme who was Aka-jiofor- the leader of Ntu village at the time that welcomed Okwaraoha and his people, and with the approval of his umunna- kinsmen, gave them Ikpa land to inherit in perpetuity. They were from the same family tree from Ekwulu country, and even before their arrival, they had always kept the bond through akuko- oral history. If all of them had stayed back in Aguatamba in Ekwulu country, no Ntu man would break a cola nut in public where descendants of Dunuora were present. They were the senior family, from their ancestral land, Ekwulu country.
When Okwaraoha and his group joined them in Amaide country, Ntu village still accorded them the same home-grown respect as seniors because Okwaraohas were descendants of Dunuora in their ancient home country. They intermarried except that there was a kindred in Ntu village that wouldn't exchange marital vows with Ndi Ikpa. In Ntu village, that kindred was known as Awom. It is said that because of their friendship and acquaintance with the Ntu family, they left alongside them for their present abode in Amaide country and lived with them ever since their arrival.
Their oral history also has it that Ekwulu, their progenitor, had four sons. The most senior was Uga from his first wife, Iyaa, who also had a daughter called Oma who got married to a man from Ababie. His second son was Dunuora from his second wife, Ojiru. His third son was Ntu, whose mother was Ureaku.
Ureaku was married from Ikwe village when Ekwulu traveled to Nkwerre to learn blacksmithing work. Ikwe village was formerly part of Nkwerre before they broke away from them. Ojiru later gave birth at an old age to Awom. As the culture of Igbo people stipulates, 'anaghi alu na nneji', which means that generations that emerge from the same mother cannot marry each other. What it entailed in Amaide country still, was, marriage cannot happen between the Awom people of Ntu village and Okwaraoha kindred in Ndi Ikpa village, which Ihentugas and the exiled Egwims, now living in Nkwerre, were part of. It was seen as an incestuous thing and a sacrilegious act among the Igbos to keep blind eyes on alumdi umunne ji- marriage between descendants of maternal siblings.
Among Igbos, if such a marriage happens unknowingly, it's said that they carried curses with it which had ways of exposing hidden ignorance. Their children may die or develop some chronic ailments that may defy treatment.