Nigerians who crave the title of ‘Leopard Killer’

At the age of 60, Nigerian businessman and health care professional Ken Okorafor fulfilled his childhood dream of earning the title of “Leopard Killer.”

There were jubilant crowds when he was inducted into the prestigious and all-male Igbuu society in his hometown of Ogota in southeastern Nigeria.

In ancient times, killing a leopard was not just an act of bravery, but a ceremonial feat that conferred social prestige.

To become a “leopard killer”, known as “ogbogo” in the Igbo language, a person had to present a leopard – which had been hunted and killed himself – to the local king. Its meat was then distributed to 25 villages around Ogota.

Over time, the practice evolved, and people no longer needed to hunt the leopard themselves.

My mother remembers a leopard carcass lying in her living room in 1955 when her father took the title. It was caught for him by a professional hunter.

He remembers eating leopard meat twice in the past: “It tastes wild and a little salty.”

Conservation concerns then ended the use of leopards as they became rare in the region. The last known leopard sacrifice was in 1987.

Once widespread throughout Nigeria, leopards are now found only in a few national parks, where they are protected.

Today, a financial equivalent – a substantial but undisclosed sum – is distributed among the heads of families in 25 villages, maintaining the communal spirit of tradition.

“In Ogota, when you join the community, you are respected and you join them in most of the decision-making in the town,” said Mr. Okorofor, who has lived in the United States for decades but Ogbogo. have returned to their roots to become

He attracted me.

Alternatively, the first record of money as a substitute dates back to 1942 when a man named Mberekpe Ojirika captured a leopard for a ceremony, but then his mother died.

According to tradition, Ojirika had to mourn for six months and could not continue the ritual. Later, when he tried to find another leopard, he was unsuccessful.

Realizing the difficulty, his relative, Eze Igwe – the traditional king of Oguta – allowed him to pay four shillings instead of providing the leopard.

“From that time, you now had the choice to use money or the leopard,” said Victor Enishe, 52, the current secretary of the Igbo Society and Ojirika’s grandson.

“When I did my job. [ceremony] In 2012, someone offered to bring me a live leopard from northern Nigeria. They had one to sell me. But I couldn’t imagine an endangered animal being killed,” said Mr Aniche, a mechanical engineer and graduate of Cambridge University in the UK.

But the road to becoming an Ogbogo today is still tough, involving three broad stages.

The Igbuu Society – which has about 75 current members – is as old as Ogota itself, with roots dating back four centuries to the founding of the town by immigrants from the ancient Benin Kingdom.

Despite being classified as part of the Igbo ethnic group, the Ogota people maintain a distinct identity. Their dialect, customs and traditions set them apart from the local and foreign population estimated by various sources to be around 200,000.

Many of those who wish to become Ogbogo choose to go through their ceremonies during the festive season of Christmas, which allows families and immigrant communities to come together, often in large numbers.

On December 21, Nigerian oil petrophysicist Zobi Andupo began the first phase of becoming a “leopard slayer”, known as “Igbu Agu” – when the hunt resumes.

The day started at 09:00 hours with Ogbogo gathering in a big tent at Mr. Ndupo’s house. They greeted each other with their golden swords and exchanged pleasantries.

Although Eze Igwe does not attend public events, he sent a representative to join the event.

Ogbuagu are seated in order of rank, determined by the date they become full members.

Women were not allowed to touch the ogbogo, go to the mass or participate in the ceremony, but I watched closely.

Ogbogo feasted on traditional dishes such as goat meat pepper soup, nsala soup – made from catfish – pound yam and palm wine.

During the ceremony, Mr. Ndupo was called forward by the secretary: a palm fringe was tied to his wrist, chalk marks were drawn on his hand, and he was given a brand new golden sword on which he His name was engraved.

He then went around the gathering, saluting each Ogbugu and swinging his sword against them four times.

In the afternoon, after the feast, Mr Ndupu was led in a procession from his home. The “leopard killers” ran hierarchically, with the newest initiate, Mr. Ndupu, standing at the end of the line.

The group proceeded to Eze Igwe’s palace, where they presented the king with money for the leopard.

The second stage, known as “Iga Aji”, is a spiritual class held privately at the initiation house – attended by members of the Igbuu society.

During this stage, along with sacred beads and feathers, the initiate is presented with a red robe, a symbol of royalty.

After receiving his red cloak, Mr. Okorofor went around to greet his relatives, who were gathered outside in tents. They called him “Ogbogo!” Celebrated with slogans. As they ate and drank.

The final stage, “Ipu Afia Agu”, is a grand feast that marks the full membership of the initiate. The celebration begins at the initiate’s mother’s house and later moves to his own residence.

This is the most expensive stage, often involving cattle, fish basins and crates of wine to entertain hundreds of guests.

After a recent gathering at his mother’s house, Pascal Oki-Adezuwa, a 60-year-old car dealer from Maryland in the US, was paraded through town with a symbolic, fake leopard skin.

With Ogbogo, chanting women and vibrant music, her new status was celebrated with dancing, singing and sharing by all.

Mr Adezwa had completed his first phase in 2023 but chose to wait until December 2024 to complete the second and third phases so that his daughters – two doctors and a nurse – could participate.

“All my children have finished school. The last boy is the only one in university. Many of my friends have come from America,” said Mr. Adezwa, who has lived abroad for 21 years.

Mr. Adezwa and Mr. Okorofor, who completed their second and third phases in December, can now enjoy the unprecedented prestige that comes with Igbuu membership.

“Leopard killers” are addressed by their title “Ogbogo” throughout Igboland – and beyond.

In Ogota, they can stand alone and salute the king without bowing. Their presence commands respect in all functions like weddings where they are given seats of honor.

Ceremonial beads worn on the right wrist distinguish the Ogbogo, a symbol of their status. They should wear specific clothes in traditional ceremonies.

“The title ‘Ogbogo’ is a name of praise,” explains Mr Enyeche. “If you can go into the jungle and kill a leopard, you are a warrior.”

Leadership in Igbuu follows a strict hierarchy, where seniority is based on how long a person has been a member, not age. The longest-serving member holds the highest leadership position. The current leader is Emmanuel Udom, now in his early 80s.

Besides the president, who oversees the group’s affairs and meetings, Igbuu members nominate and elect officials to handle day-to-day operations and administration. Mr. Enishe has been serving as Secretary for the last four years.

“We have members in their mid-40s to their 90s,” Mr Aniche said.

Some of the prominent Ogbogo include the late Chukodifu Oputa, one of the most respected judges of the Supreme Court of Nigeria; Alban Uzuma Nupa, a Swedish-Nigerian musician better known by his stage name Dr. Alban, and the late Gogo Nwakoche, a successful entrepreneur and husband of the late renowned novelist Flora Nupa.

Igbuu society is highly selective. Applicants must own property, have verifiable income, be married or engaged, and maintain an unblemished reputation.

Descendants of slaves, known as “ohoo”, are not allowed to join. These are people whose ancestors were owned by others, either through war or purchase – remnants of a social system that some are now working to abolish.

“We are now saying that it is time to abolish this disgusting, obsolete, useless system, so that we can be one,” said former Igbo secretary Odwini Nduka, who is also the king’s spokesman.

“If you go to America, some of our sons married black Americans, even some Ogbogo. Those black Americans are products of that system, so what’s the problem at home?”

He explained that the traditional process of abolishing the Oahu system has already begun, with consultations taking place among families who once owned slaves. This is expected to enact traditional rituals that will officially declare them independent as Oahu.

“Once that is done, Igbuu will call a meeting and start accepting them,” Mr. Nduka said.

Despite its prestige, some criticize Igbuu, claiming that it only benefits the egos of its members.

At every event I attended, there was at least one person in the crowd grumbling about how the thousands of dollars spent could be better used for town development or scholarship funding.

But Mr Eniche disagrees: “Igbuu is not a society you come to achieve; it is a society you come to because you have already achieved.

“Ogbogo has developed more than others in Ogota. They are the biggest employers of labour.”

Mr Enishe also pointed out that the money spent on banquet and other event requirements circulates back into the local economy.

Today, the membership of the Igbuu Society is spread all over the world, with almost half of its members living abroad. Yet, whether in Europe or America, the Ogota man remains deeply rooted in his roots.

“I come back about three times every year because I love the tradition of Ogota,” said Mr Adezwa. “With all the stress in the diaspora, I like to come home to relax.”

For Mr. Okorofor, the journey from a young boy dreaming of hunting leopards to a respected Ogbogo was worth the wait.

“Ogota is a beautiful city with many people who have excelled in various fields,” he said, his voice brimming with pride.

“The last time I went home was in 2016 but now that I am Ogbogo, I will come home more regularly.”

Adaobi Tricia Nwaubani is a freelance Nigerian journalist and novelist based in Abuja and London.