A Critical Study on the Ibini Ukpabi (Arochukwu Long Juju) Oracle and Its Implications on the International Relations During the 20Th Century
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Historical Dynamics of Ọjị Ezinihitte Cultural Festival in Igboland, Nigeria
67 International Journal of Modern Anthropology Int. J. Mod. Anthrop. 2020. Vol. 2, Issue 13, pp: 67 - 98 DOI: http://dx.doi.org/10.4314/ijma.v2i13.2 Available online at: www.ata.org.tn & https://www.ajol.info/index.php/ijma Research Article Historical dynamics of Ọjị Ezinihitte cultural festival in Igboland, Nigeria Akachi Odoemene Department of History and International Studies, Federal University Otuoke, Bayelsa State, Nigeria E-mail: [email protected] (Received 6 January 2020; Accepted 16 May 2020; Published 6 June 2020) Abstract - Ọjị (kola nut) is indispensable in traditional life of the Igbo of Nigeria. It plays an intrinsic role in almost all segments of the people‟s cultural life. In the Ọjị Ezinihitte festivity the „kola tradition‟ is meaningfully and elaborately celebrated. This article examines the importance of Ọjị within the context of Ezinihitte socio-cultural heritage, and equally accounts for continuity and change within it. An eclectic framework in data collection was utilized for this research. This involved the use of key-informant interviews, direct observation as well as extant textual sources (both published and un-published), including archival documents, for the purposes of the study. In terms of analysis, the study utilized the qualitative analytical approach. This was employed towards ensuring that the three basic purposes of this study – exploration, description and explanation – are well articulated and attained. The paper provided background for a proper understanding of the „sacred origin‟ of the Ọjị festive celebration. Through a vivid account of the festival‟s processes and rituals, it achieved a reconstruction of the festivity‟s origins and evolutionary trajectories and argues the festival as reflecting the people‟s spirit of fraternity and conviviality. -
Purple Hibiscus
1 A GLOSSARY OF IGBO WORDS, NAMES AND PHRASES Taken from the text: Purple Hibiscus by Chimamanda Ngozi Adichie Appendix A: Catholic Terms Appendix B: Pidgin English Compiled & Translated for the NW School by: Eze Anamelechi March 2009 A Abuja: Capital of Nigeria—Federal capital territory modeled after Washington, D.C. (p. 132) “Abumonye n'uwa, onyekambu n'uwa”: “Am I who in the world, who am I in this life?”‖ (p. 276) Adamu: Arabic/Islamic name for Adam, and thus very popular among Muslim Hausas of northern Nigeria. (p. 103) Ade Coker: Ade (ah-DEH) Yoruba male name meaning "crown" or "royal one." Lagosians are known to adopt foreign names (i.e. Coker) Agbogho: short for Agboghobia meaning young lady, maiden (p. 64) Agwonatumbe: "The snake that strikes the tortoise" (i.e. despite the shell/shield)—the name of a masquerade at Aro festival (p. 86) Aja: "sand" or the ritual of "appeasing an oracle" (p. 143) Akamu: Pap made from corn; like English custard made from corn starch; a common and standard accompaniment to Nigerian breakfasts (p. 41) Akara: Bean cake/Pea fritters made from fried ground black-eyed pea paste. A staple Nigerian veggie burger (p. 148) Aku na efe: Aku is flying (p. 218) Aku: Aku are winged termites most common during the rainy season when they swarm; also means "wealth." Akwam ozu: Funeral/grief ritual or send-off ceremonies for the dead. (p. 203) Amaka (f): Short form of female name Chiamaka meaning "God is beautiful" (p. 78) Amaka ka?: "Amaka say?" or guess? (p. -
South – East Zone
South – East Zone Abia State Contact Number/Enquires ‐08036725051 S/N City / Town Street Address 1 Aba Abia State Polytechnic, Aba 2 Aba Aba Main Park (Asa Road) 3 Aba Ogbor Hill (Opobo Junction) 4 Aba Iheoji Market (Ohanku, Aba) 5 Aba Osisioma By Express 6 Aba Eziama Aba North (Pz) 7 Aba 222 Clifford Road (Agm Church) 8 Aba Aba Town Hall, L.G Hqr, Aba South 9 Aba A.G.C. 39 Osusu Rd, Aba North 10 Aba A.G.C. 22 Ikonne Street, Aba North 11 Aba A.G.C. 252 Faulks Road, Aba North 12 Aba A.G.C. 84 Ohanku Road, Aba South 13 Aba A.G.C. Ukaegbu Ogbor Hill, Aba North 14 Aba A.G.C. Ozuitem, Aba South 15 Aba A.G.C. 55 Ogbonna Rd, Aba North 16 Aba Sda, 1 School Rd, Aba South 17 Aba Our Lady Of Rose Cath. Ngwa Rd, Aba South 18 Aba Abia State University Teaching Hospital – Hospital Road, Aba 19 Aba Ama Ogbonna/Osusu, Aba 20 Aba Ahia Ohuru, Aba 21 Aba Abayi Ariaria, Aba 22 Aba Seven ‐ Up Ogbor Hill, Aba 23 Aba Asa Nnetu – Spair Parts Market, Aba 24 Aba Zonal Board/Afor Une, Aba 25 Aba Obohia ‐ Our Lady Of Fatima, Aba 26 Aba Mr Bigs – Factory Road, Aba 27 Aba Ph Rd ‐ Udenwanyi, Aba 28 Aba Tony‐ Mas Becoz Fast Food‐ Umuode By Express, Aba 29 Aba Okpu Umuobo – By Aba Owerri Road, Aba 30 Aba Obikabia Junction – Ogbor Hill, Aba 31 Aba Ihemelandu – Evina, Aba 32 Aba East Street By Azikiwe – New Era Hospital, Aba 33 Aba Owerri – Aba Primary School, Aba 34 Aba Nigeria Breweries – Industrial Road, Aba 35 Aba Orie Ohabiam Market, Aba 36 Aba Jubilee By Asa Road, Aba 37 Aba St. -
A Socio- Economic History of Alcohol in Southeastern Nigeria Since 1890
CHAPTER ONE INTRODUCTION Background to the Study Alcohol has various socio-economic and cultural functions among the people of southeastern Nigeria. It is used in rituals, marriages, oath taking, festivals and entertainment. It is presented as a mark of respect and dignity. The basic alcoholic beverage produced and consumed in the area was palm -wine tapped from the oil palm tree or from the raffia- palm. Korieh notes that, from the fifteenth century contacts between the Europeans and peoples of eastern Nigeria especially during the Atlantic slave trade era, brought new varieties of alcoholic beverages primarily, gin and whisky.1 Thus, beginning from this period, gins especially schnapps from Holland became integrated in local culture of the peoples of Eastern Nigeria and even assumed ritual position.2 From the 1880s, alcohol became accepted as a medium of exchange for goods and services and a store of wealth.3 By the early twentieth century, alcohol played a major role in the Nigerian economy as one third of Nigeria‘s income was derived from import duties on liquor.4 Nevertheless, prior to the contact of the people of Southern Nigeria with the Europeans, alcohol was derived mainly from the oil palm and raffia palm trees which were numerous in the area. These palms were tapped and the sap collected and drunk at various occasions. From the era of the Trans- Atlantic slave trade, the import of gin, rum and whisky became prevalent.These were used in ex-change for slaves and to pay comey – a type of gratification to the chiefs. Even with the rise of legitimate trade in the 19th century alcoholic beverages of various sorts continued to play important roles in international trade.5 Centuries of importation of gin into the area led to the entrenchment of imported gin in the culture of the people. -
Directory of Polling Units Abia State
FEDERAL REPUBLIC OF NIGERIA Independent National Electoral Commission (INEC) ABIA STATE DIRECTORY OF POLLING UNITS Revised January 2015 DISCLAIMER The contents of this Directory should not be referred to as a legal or administrative document for the purpose of administrative boundary or political claims. Any error of omission or inclusion found should be brought to the attention of the Independent National Electoral Commission. INEC Nigeria Directory of Polling Units Revised January 2015 Page i Table of Contents Pages Disclaimer................................................................................. i Table of Contents ………………………………………………… ii Foreword.................................................................................. iv Acknowledgement.................................................................... v Summary of Polling Units......................................................... 1 LOCAL GOVERNMENT AREAS Aba North ………………………………………………….. 2-15 Aba South …………………………………………………. 16-28 Arochukwu ………………………………………………… 29-36 Bende ……………………………………………………… 37-45 Ikwuano ……………………………………………………. 46-50 Isiala Ngwa North ………………………………………… 51-56 Isiala Ngwa South ………………………………………… 57-63 Isuikwuato …………………………………………………. 64-69 Obingwa …………………………………………………… 70-79 Ohafia ……………………………………………………… 80-91 Osisioma Ngwa …………………………………………… 92-95 Ugwunagbo ……………………………………………….. 96-101 Ukwa East …………………………………………………. 102-105 Ukwa West ………………………………………..………. 106-110 Umuahia North …………………………………..……….. 111-118 Umuahia South …………………………………..……….. 119-124 Umu-Nneochi -
Contributions of Nzuko-Arochukwu to the Socio-Economic Growth of Arochukwu, 1981-2017 Emej
TOWN UNION AND COMMUNITY DEVELOPMENT: CONTRIBUTIONS OF NZUKO-AROCHUKWU TO THE SOCIO-ECONOMIC GROWTH OF AROCHUKWU, 1981-2017 EMEJULU, Ifeyinwa Department of History and International Studies Faculty of Arts, Nnamdi Azikiwe University, Awka And OKAFOR, Henry Ikenna Department of History and International Studies Faculty of Arts, Nnamdi Azikiwe University, Awka Abstract Attempts on community development have been viewed from top-bottom approach, this is responsible for the little gains recorded with national programmes towards community development; hence the need for community participation. This study focuses on the contributions of Nzuko-Arochukwu to the socio-economic growth of Arochukwu. This umbrella body of the Aro has played a pivotal role in the infrastructural, economic, social and political transformation of Arochukwu, a society with rich historical and cultural narratives. Just like other towns in Igbo land, the impact of the Nigerian - Biafra war on Arochukwu was severe leading to massive infrastructural decay. The study appraises the concept of community development using the workings of Nzuko-Arochukwu to explore the prospects of town unions and their challenges in developing their communities. The study used the qualitative method based on critical analysis of events from facts available to the researchers emphasizing the combination of primary and secondary sources which include the use of books and journals. The study adopted the community action theory modeled by Paulo Freire which emphasizes on mobilization for community -
Microfacies Analysis and Depositional Environment of Limestone Deposits: Arochukwu – Obotme – Odorikpe Axis Southeastern Nigeria Ideozu, R
Technical Paper Journal of Oil, Gas and Petrochemical Sciences Microfacies analysis and depositional environment of limestone deposits: Arochukwu – Obotme – Odorikpe axis southeastern Nigeria Ideozu, R. U,1 Ikoro, D. O 2 and Akpofure, E3 1Department of Geology, University of Port Harcourt, Nigeria 2Department of Geology Federal University of Technology, Owerri, Nigeria 3Department of Geology Niger Delta University, Nigeria Correspondence: Richmond Ideozu, Associate Member, Department of Geology Niger Delta University, Nigeria, Email [email protected] Received: December 11, 2018 | Published: January 14, 2018 Copyright© 2019 Ideozu RU. This is an open access article distributed under the terms of the Creative Commons Attribution License, which permits unrestricted use, distribution, and reproduction in any medium, provided the original author and source are credited. Abstract sp, Textularia sp, ostracods, pelecypods, gastropods and corals which occur either as whole skeletal forms or as fragments. Based on the microfacies Microfacies analysis of limestone deposits from Arochukwu – Obotme – characteristics, the limestone in the study area are sandy bioclastic packstone, Odoro Ikpe Axis has been carried out complimented with biostratigraphic and bioclastic packstone and bioclastic wackstone - bioclastic wackstone / sedimentological analysis. Fieldwork and Laboratory techniques employed are bioclastic packstone at Locations 5 (Amuvi), (Obotme) – 2, (Asaga) 3 and 4 standard methods as used in limestone petrography (preparation of the limestone (Okobo) and sandstone with about 10% shell fragments at Location 2 (Odoro thin sections), sedimentological and biostratigraphic studies. Petrographic Ikpe), – sandy bioclastic packstone. Two microfacies identified in the study analysis results indicate that the limestone is made up of between 80% and area which correspond to SMF 5 and SMF 9. -
Omenala and Omenachukwu in Igbo World View: a Philosophical Equipoise
OMENALA AND OMENACHUKWU IN IGBO WORLD VIEW: A PHILOSOPHICAL EQUIPOISE Jude I. Onebunne* Abstract Omenala and Omenachukwu are wings of basic and fundamental human trado-religious activities and interactions in Igbo society. Omenala as basic human culture can be defined as shared pattern of behaviour and interactions, cognitive constructions and affective understanding that are learnt through a process of inter and intra socialization. Omenachukwu translates essentially as Divine Culture and in a large sense, Christianity and by extension, inculturation. Omenala and Omenachukwu are basic human activities within human society in relation to a patterned way of life as well as to a being of a sort. In this paper, the researcher using the method of unaided critical analysis finds out that in Igbo Society, between omenala and omenachukwu is a vital activity seen in ‘ome’ and the conjunction ‘na’ relates the activity either to culture as expressed in the concept of ala and Chukwu as to a supreme being. Keywords: Omenala, Omenachukwu, Tradition, Religion, Culture, Socialization Introduction The Igbo is an ethnic group native to the present-day south- central and southeastern Nigeria. Geographically, the Igbo homeland is divided into two unequal sections by the Niger River; an eastern (which is the larger of the two) and a western section. The Igbo people are one of the largest ethnic groups in West Africa. They are socially and culturally diverse. Igbo culture (Omenala) includes the customs, practices and traditions of the Igbo people. They have a dynamic and fascinating cultural heritage that says much about them. It Nnadiebube Journal of Philosophy, Vol.3(1), 2019 comprises archaic practices as well as new concepts added into the Igbo culture either by cultural evolution or by outside influence. -
1 the Influence of Igbo Catechists on Roman
1 THE INFLUENCE OF IGBO CATECHISTS ON ROMAN CATHOLICISM IN IGBOLAND (1888 -1931) BY UMEIKE, RICHARDMARY CHIGBOOGU REG. NO: 2011077019F DEPARTMENT OF RELIGION AND HUMAN RELATIONS, FACULTY OF ARTS NNAMDI AZIKIWE UNIVERSITY, AWKA-NIGERIA MARCH, 2019. 2 THE INFLUENCE OF IGBO CATECHISTS ON ROMAN CATHOLICISM IN IGBOLAND (1888 -1931) BY UMEIKE,RICHARDMARY CHIGBOOGU REG. NO: 2011077019F A DISSERTATION SUBMITTED TO THE DEPARTMENT OF RELIGION AND HUMAN RELATIONS, IN PARTIAL FULFILMENT OF THE REQUIREMENTS FOR THE AWARD OF THEDEGREE OF DOCTOR OF PHILOSOPHY (Ph.D) IN RELIGION AND HUMAN RELATIONS (HISTORY OF CHRISTIANITY) FACULTY OF ARTS NNAMDI AZIKIWE UNIVERSITY, AWKA MARCH, 2019. 3 CERTIFICATION I,Umeike, RichardMary Chigboogu with Registration number 2011077019F, hereby certify that this thesis is original and have been written by me. It is a record of my research and has not been submitted before in part or full for any other diploma or degree of this university or any institution or any previous publications. _____________________________ _________________ Umeike, RichardMary Chigboogu Date (Student) 4 APPROVAL We certify that this dissertation carried out under our supervision, has been examined and found to have met the regulations of Nnamdi Azikiwe University, Awka. We therefore approve the work for the award of Ph.D in Religion and Human Relations (History of Christianity). __________________ ________________ Prof. L.E. Ugwueye Date Supervisor ________________________ ________________ Pro. O.O.C. Uche Date Head of Department ______________________________ _________________ Fr. Prof. Bona Umeogu Date Dean Faculty of Arts ______________________________ _________________ Prof. R.K. Igbokwe Date Dean, School of Post Graduate Studies _______________________________ ________________ External Examiner Date 5 DEDICATION To all Catechists whose inestimable sacrifices watered the seed of Igbo Roman Catholicism. -
Abia STATE-WIDE RAPID HEALTH FACILITY ASSESSMENT
Report of the Abia STATE-WIDE RAPID HEALTH FACILITY ASSESSMENT In Preparation for Elimination of Mother-to-Child Transmission of HIV AUGUST 2013 Report of the Abia STATE-WIDE RAPID HEALTH FACILITY ASSESSMENT In Preparation for Elimination of Mother-to-Child Transmission of HIV AUGUST 2013 This publication may be freely reviewed, quoted, reproduced, or translated, in full or in part, provided the source is acknowledged. The mention of specific organizations does not imply endorsement and does not suggest that they are recommended by the Abia State Ministry of Health over others of a similar nature not mentioned. First edition copyright © 2013 Abia State Ministry of Health, Nigeria Citation: Abia State Ministry of Health and FHI 360. 2013. Abia State-wide Rapid Health Facility Assessment, Nigeria: Abia State Ministry of Health and FHI 360 The Abia State-wide Rapid Health Facility Assessment was supported in part by the U.S. Agency for International Development (USAID). FHI 360 provided assistance to the Abia State Government to conduct this assessment. Financial assistance was provided by USAID under the terms of the Cooperative Agreement AID-620-A-00002, of the Strengthening Integrated Delivery of HIV/ AIDS Services Project. This report does not necessarily reflect the views of FHI 360, USAID or the United States Government. Table of Contents Foreword ........................................................................................................................................................................... iii Acknowledgements -
Introduction
Introduction Between 1750 and 1920, the Igbo peoples of southeastern Nige- ria in the historic Bight of Biafra region reconciled their local tradi- tions, gender ideologies, sociopolitical systems, commercial networks, and knowledge systems with the successive Atlantic political econo- mies of the slave trade, “legitimate trade” (or slavery-driven cash crop production), and colonialism in pursuit of individual sociopolitical advancement. The Atlanticization of indigenous political economies (channeling the political and economic forces of the Atlantic world through local institutions) transformed gender identities and regimes, most evident in the emergence of extractive and often violent forms of hegemonic masculinity (ufiem).1 By masculinizing key sociopoliti- cal institutions, Atlanticization enabled men to gradually gain power over women, ushering a shift from precolonial female sociopolitical superiority to male political and economic dominance in the colonial period. The evolving gender regimes, which epitomized hegemonic masculinities, in turn defined how the region participated in Atlantic modes of production and consumption. Lastly, this gendered Atlanti- cization molded the experiences of Biafra’s homeland populations and its diaspora. More than any other Igbo subethnic group, the Ohafia-Igbo people of the intracoastal Cross River frontier memorialize oral and performa- tive traditions depicting the Bight of Biafra’s gendered Atlanticization. Ohafia-Igbo traditions use the dynamic idiom of “cutting a head” (igbu isi) to express how African peoples in the region indigenized broad changes in the Atlantic world through shifting local articulations of ufiem. Thus, before the Atlantic slave trade began in force in the 1750s, men accomplished ufiem when they went to war and returned with human head trophies. -
The Sacred Festival of Iri Ji Ohuru in Igboland, Nigeria UKACHUKWU CHRIS MANUS Obafemi Awolowo University, Nigeria
Nordic Journal of African Studies 16(2): 244–260 (2007) The Sacred Festival of Iri Ji Ohuru in Igboland, Nigeria UKACHUKWU CHRIS MANUS Obafemi Awolowo University, Nigeria ABSTRACT This article examines the religious significance of the New Yams Festival (Iri Ji Ohuru) among the Igbo of south-eastern Nigeria. Secondary data for the study was collected from ethnographical information on the origin of the custom by some well-known Igbologists. An analysis of a major extant etiological myth about the revelation of yams in Igboland is provided. A phenomenological description of the Emume (festival), the primary datum as it directly presented itself to my consciousness when I observed one such festival in my village of birth, Umueze, Uzoagba in the Ikedururu Local Government Area of Imo State, Nigeria, in 2004 is presented. Interview schedules with some elders and a ritual master of this kind of traditional custom was conducted in the village on 12 April 2004 and 1–7 February 2006. To anchor the findings on the place of yams on solid ethno-history, a brief sketch of the migrations of the Igbo people, their religion and the legend about their progenitor, Eri , is discussed. The aim is to provide the socio-religious background for understanding the divine origin and the sacred nature of yams in the traditional belief of the Igbo people. Popular views on the value of yams as principal staple in Igbo gastronomic life as attested in contemporary literary works are related. Matters of great interest to phenomenologists such as the descriptive account of the festival, its ritual acts, the oral nature of the incantations, and the age of the participants are discussed.