It is becoming apparent that an undiluted feminist concept has been accepted as a fit-all idea for all societies. The thought runs contrary to realities in some African cultures, where the belief goes that women are left out in the political structures of those societies. There have been residues of Igbo traditional ways in the present time. Interestingly, many of the roles are prominent but have gone unnoticed and hardly any reference to these practices. The discourse has been attended to by a notable writer like Flora Nwapa, but the awareness of such possibility has been vague. It throws up the ideas like radical feminism as a subsisting feminist tool to account for such ideas. The level of female involvement in communal affairs in Igbo land is not moderate but profound. There are women husbands, sometimes widows, who marry fellow women to bear children for their deceased or living husbands to be made pregnant by a male in the community, for offspring who belong exclusively for the deceased. Many such female roles can be identified. Of course, there is the remarkable umu ada or females born into the kindreds but belong now to other communities as a result of marriage. The umu ada can summon any female or male in the community to its court. Curiously, the discussion that has not been on the table is the one on the Omu and Nne Mmanwu, two highly regarded offices in Igbo land. The masquerade is a purely male vocation, yet there are numerous instances where women head collections of masquerades from various clans. This research examines this phenomenon, … the nne mmanwu of Amichi and Ndikeleonwu.