Aku culture center on Odo ,Idu Aha, Ozor titled. An ancestral masquarade in Aku is called Odo. Aku people saw in Odo, an ever-closer link with the supernatural. According to Mr. ugwunta Didigwu, the Dikwu Odo of Ezeani Mgboko, Origene Odo Eze, the son of Dimewa, saw a number of Odo on his way from Idah Kogi state. Among these Odo were Ovurozo, Ahaleka, Eze-Elum and Akwari, which they told him were their names. But he left these Odo and hastened home to his father what he saw. His father to told go back and lead the Odo into Aku. When Origene went back to scene of the Odo, he discovered that Ovurozo was no longer there. He then ask Ahaleka to go with him. But coming with Ahaleka, he a distance noise of jubilating people at umudiukwu part of Aku. Incidentally he was told that an unknown spirit called Odo had arrived into Aku. He was told that a hunter from led OVUROZO into Aku. Ahaleka was the second Odo to come into Aku. Every odd year is an Odo year in Aku, the year last from February to July/August in each year. It is believed that no one, no matter how highly placed in the society knows everything about Odo. Because to known means to have died, to have gone to the underworld and come back to. Odo is supposed to represent our dead relatives who come back to earth once in a while in Aku to visit the living relatives. For seven or eight months of its stay the presence is strongly felt by all; especially boys because it is a season of festivities, a time to run about from one groove to another, Women hail Odo year because it is an opportune time to see their dead relations, so to speak also they spend all that they have saved up for the past two years in entertaining Odo and those who sing for him. Odo dance music makes them go wild. Odo serves as a stabilizing force in the community, besides making woman submissive to her husband, women are generally made more amenable to reason in conformities with community issues. The philosophy of Odo in our socio-economic, religion-political in our community is that women must keep their environs clean, cook regular and choice food their who stay with Odo, supply manure in the compost and carry the burden of Odo. The music of Odo is fantastic and is played throughout the duration except on Orie days. In general, Odo festival is equally enjoyed both men and women. It returns from the land of spirit every odd year and stays with humans for five month after which its departs. The most interesting aspect of it is that during the departure, people who live abroad return in mass to witness the departure. Friends from other towns are invited few days prior to the departure in order to share the merriments with the indigenes. The feast is so extensive that in Aku, there is none bigger than it. Cows, pigs goats etc, are slaughtered on Afor Ogoukwu on the eve of its departure. The next day Nkwor Odu-Odo. Odo carry along with them live fowls and goats to the land of spirits. On that day Ovorozo will take lead and it will go round the whole villages in Aku giving notice of the departure. Odo leaves Aku from 5.pm for the unknown and finally all will depart completely and out of sight into the caves in the darkness of the night.

It is my candid hope that Aku people both at home and abroad as well as my readers will understand that in handling a theme on a philosophy of a people’s tradition, much respect is paid to both the culture and the people as well as to the African society for the preservation of African culture. This philosophy is the secret of our cultural survival