Anam culture includes such traditions as Nzireani, Inezi, marriage, naming, Ọ̀ọte, Ọ́bà, Ịkpa ụ́nwụ́, Oniozu, Ḿgbabọ́kụ́, Masquerades, Mgba, O’mugo, olu-oba, igbu, age grade, Ada festival, igbji isi, ikwo iyi, arts of farming, etc.
Nzireani festival: Literarily, this means ‘coming down’ but actually in the ancient time was known as Nzire’ume’ani (descent of earth's energy) is a great festival of repute when Anam elders invoke the fertility energy from Chukwu-Okike down to the earth for new farming season and beginning of new year for Anamites. And as well glorify Chukwu-okike for the success of previous farming season and for giving their ancestors victory over their invaders and over flood. Nzire-ume-ani in the ancient times take place once the flood begins to recede and dry land begins to appear; hence they saying ‘okpa gbali ani, aro erugharia this describes their believe that the recession of the flood marks the beginning of a new rotation or orbit signifying another year or season. Nzireani has undergone reformation in recent times; Anam Elders council have fixed every Eke market day closest to Christmas for the festival (this is to accommodate the Christians: showing the magnanimity and wisdom of our ancestors towards the cultures and religions of other people). Nzireani is marked by numerous young ‘war-masquerades’ entertaining and displaying arts of courage and bravery on the streets of Anam while the elders engage in religious feast at their respective ukpoo (alter-shrine).
Ọ̀ọte Anam: Yam is a very important crop, essential to Igbo mystical traditions which is best seen among Anam people who are known for their yam cultivation. In addition, their arts of yam cultivation are a religion of sort to Anam people. E.g. Young person ready for marriage will be given ‘Nnu ji’ to cultivate on his own to prove that he can take care of woman and children. Anam men are extraordinary; right from birth to the age when they are initiated into the sacred tradition of masquerade, age grade and eventually ‘the arts of farm cultivation’. Ọ̀ọte is a very significant cultural festival to Anamites globally; Elders council of Anam fixed the first Uka-Eke in the month of August (onye-ive Isaa; seventh month in the Igbo traditional calendar, onye-ive is the igbo name for the moon which means extender of light) for this festival. (The festival sometimes last for four days for some people who use that as opportunity to rejuvenate their health, social and religious life).Yam, the king of all crops is cultivated in other communities of Anambra, Benue, Kogi and beyond but in no other community is yam crop accorded such sacred significance as in Anam. Ọ̀ọte Anam marks the climax of the sacred arts of yam cultivation. The Ọ̀ọte Anam is a time of harvest and huge festival of thanksgiving, significant activity of these four days festival is that it is a time for children to visit their parents and buy them gifts. It also presents opportunity to give alms to the needy and the less privileged in the society such as widows and widowers, childless etc. to young Anamites it's their own Christmas. The elders and traditionalists pray and make offerings to their ancestors (ilo mmuo), while Christians may pray and offer thanks to GOD for bountiful harvests and prayed for more bountiful harvests in the next farming season.
Marriage Ceremony: Marriage is another vital culture of the nam people. In Anam culture marriage is regarded as one of the greatest achievements in life; an institution of procreation. Once the bride and groom agree to marry themselves, the consent of the parents is sought. The parents of the bride will immediately investigate the family lineage of the groom. Such searchlights are beamed on the groom's behaviour and means of livelihood. Other areas include whether there is any trace of stealing, mental disability, or contagious disease (e.g. leprosy), in the family lineage of the groom- to-be. If, after the investigations the parents of the bride are satisfied, payment of dowry follows. After payment of dowry, traditional marriage rites referred to as "ili iyi and iba nwa" are performed usually in the house of the eldest man in the family lineage of the bride. This precedes the communal and formal unification or joining of the bride and groom as husband and wife.
Ine Ezi: Ine ezi is a cultural practice of the Anam people, which is a festival where young boys and girls converge to display their courtship prowess. The dedication that goes into the moments, most of the time make young people promiscuous, indocile and tend to deny young men and women the opportunity for western education; this is what makes it obnoxious It is also, an extreme extension of very important social practice of Ndi-Anam called ‘Onodu-ezi’ and ‘Opu ama’ a time of socializing. Onodu-ezi is the nightlife of the Anam people. A peer or family practice when members of a family gather and sometimes joined by visitors, to share ita (folklore, a very powerful element of Anam traditional education) or ikpa ita (folklore craft) which is the exclusive reserve of the elders. It is moment elders use myths & folklore to influence and shape their culture and lives of young people by passing sacred, plants and animal lore directly or through legends; it usually take place during or after dinner. Opu-ama is a social practice that involves socialization, asili, aku-njakili, etc. It has no time and concrete definition, it's from opu-ama that the Anam term ikpa and ayege sprang forth (ikpaa and ayege both meaning prodigality or street life as it's known among youngsters)
Ọ́bà: Communities have value systems they cherish and attach great psychological, emotional, economic and social importance to. Ọ́bà is title for men honour, strength and wisdom while ive okpu is a title for women of honour, dedication and love-for-family.
The Ọ́bà institution is a thing of class, prestige and honor, one of the remarkable things about the life of every Onye Ọ́bà is the daily prayer and communion utilizing kola nuts, alligator pepper and gin spirit; this puts him in high spirit as he goes about his daily activities knowing full well that one with the spirits of his ancestors is majority regardless of all odds. There are many things they abstain from especially acts capable of defiling and making an Ọ́bà unholy; it is a sacrilege for Ọ́bà to lie or engage in the dishonest act: