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University of Nigeria Virtual Library Serial No. ISBN 978-2299-24-3 Author 1 ANIGBO O.A.C Author 2 Author 3 Title Commensality and Human Relationship Among The Igbo Keywords Description Commensality and Human Relationship Among The Igbo Category Sociology and Anthropology Publisher University Press Publication Date 1987 Signature COMMENSALITY AND HUMAN RELATIONSHIP AMONG THE IGBO An Ethnographic Study of Ibagba Aka, lgboeze L.G.A. Anambra State, Nigeria BY Osmund A.C. Anigbo University of Nigeria Press UNIVERSITY OF NIGERIA PRESS, NSUKKA, 1987 O Osmund A.C. Anigbo Fitst Published 1987 ISBN 978-2299-24-3 All rights reserved. No part of the publication may be reproduced, stored in a retrieval system or transmitted in any form or by any means, electronic, mechanical, photographying, recording or otherwise, without the prior permission of the Copyright owner. Chub Printing Company Limited 72 Robinson Street \Jwani - Enugu CONTENTS Acknowledgements Preface CHAPTER THE MEANING OF COMMENSALITY Commensality: A Social Control Mechanism The Structure of Commensality Territory (Space) and Time THE IGBO VILLAGE AND BASES FOR UNITY WITHIN IT Land - a Keystone of Unity The Oil Palm Tree as a Factor in the Promotion of Unity Yams, ji (dioscorea rotundata) as a basis for potential Commensal Partners other Determinants for Commensality Islam Christianity The Anglicans Business Interests Conclusion Map (Possible Lines of Migration) Map (State Boundaries) IBAGWA AKA: ITS PEOPLE AND STRUCTURE OF SOCIAL RELATIONSHIPS Ibagwa Aka and its Neighbours Strangers in Ibagwa Community The Meaning of Ibagwa Aka Land The Onyeishi - the oldest man - defined with reference to the land The Various Segments in the Descent Group Various Ama Titles with Special Reference to the Groups where they are taken Time and Social Life in Ibagwa Aka Map (Ibagwa and its Neighbours) Genealogical Map iii TRADITIONAL OCCUPATION AND SOME PATTERNS OF FOOD CONSUMPTION IN AN IGBO COMMUNITY Kernal The Shell of Kernel - Ichekili - for Firewood Divisian in the Growth of Yam - ji Cultivation of Yam - ji COCO-yam- ede Cassava - Abacha or Mbacha (Manihot esculenta) Some Patterns of Food Consumption in Ibagwa Aka Deductions and Conclusions from the Study COMMENSALITY IN SOME IGBO TRADITIONAL FESTIVALS Masking and ma in some Igbo Contexts Egba Eze Masking in Egba Eze Egba Eze - Reunion Festival Onwa Isaa or Onwa Asaa Method of Celebrations Omabe Masquerade Festival The Initiation into Omabe Otobo - the Village Square Egwu Omabe - Omabe Dance Nkpokpo - Omabe Hillock Igbu Ekwe The Ibe Obe - Invitation The Celebration of Uda Ma Festival Masking during the Omabe Season Ula Ma or Ula Muo - The Departure of the Spirits at the conclusim of the feast COMMENSALITY AND THE INCIDENT OF DEATH IN AN IGBO COMMUNITY Commensality in Funerals Title Holders Married Women Christians KOLANUT AND PALM WINE AMONG THE IGBO Kola Nut in a Specified Context Palm Wine Palm Wine in the Service of Commensality Palm Wine and Marriage Palm Wine and Social Status The Presentation of Palm Wine Consumption of Palm Wine 8 COMMENSALITY AS AN IDEOLOGY IN A POLITICAL STRUGGLE - CHIEFTAINCY TITLE DISPUTE IN IBAGWA AKA COMMUNITY 176 Causes of the Dispute 177 Proximate Causes of the Dispute in Ibagwa Aka 180 9 CONCLUSION Time as a Factor in Commensality Commensality and its Effects Food Food as a Symbol in Igbo Culture Why Food Methodological Problems Bibliography ~n'dex Author Index Subject Index ACKNOWLEDGEMENTS I would like to express my indebtedness to the following: Professor Abner Cohen of SOAS (London) who in the first in- stance suggested 'Commensality' as a worthwhile area in social life needing investigation and development; the University of Nigeria for releasing me from normal duties and paying me regular salary for most of the period of the study; Professor J.F.M. Middleton then at SOAS but currently at Yale, U.S.A. for his guidance especially in the use of symbols as social processes; Dr. Ikenna Omeje, Mrs. Justina Agbo, Mr. Sylvanus Omeje and Remigius Ugwoke for their services as "contact men" with different categories of people in Ibagwa community. Four outstanding scholars ought to be mentioned not only because they read the original manuscript in its entirety but because they made thoughtful suggestions which provided useful insights including some modification in title. These are Professor Romanus Egudu of the University of Benin, Dr. P.A.C. Isichei of the University of Jos; Professor Shiner, a visiting scholar to the Department of Sociology/Anthropology, University of Nigeria Nsukka; Professor T7.C. Uchendu of the University of Calabar. The revised manuscript has also been critically read by different scholars reflecting different areas of interest or specialization. The first of these is Dr. C.C. Ukaegbu of the Department of Sociology/Anthropology, University of Nigeria. Dr. 0.0.Enekwe of the Sub-Department of Dramatic Arts and Mrs.Virginia Anohu brought refinement to the English expressions. Chief C.O. B. Eche paid great attention to languages especially Igbo and eliminated most technical errors which would have proved embarrassing to some political groupings especially in the northern Igbo village groups. Two scholars in the University of Nigeria need mentioning for inspiring two different kinds of motivations: The first is Profes.;or G.E.K. Ofomata of the Department of Geography and currently Chairman of Senate Publications Committee for warning against being too hasty in making corrections to achieve an early publication whose overall effect may not last. Dr. Azuka Dike of the Department of Sociology/Anthropology expressed serious opinion designed to guard against perfectionism in any piece of work for according to him there is always room for improvement. My sincere gratitude also goes to Miss Lizzy Anyanwu, an under-graduate in the Department of Sociology/Anthropology fc typing the final draft. There are others too many to mention, but v cannot go on recording names otherwise the list would never end. O.A.C. Anigbo 1985 PREFACE "Commensality and Human Relationship among the Igbo" is a rebirth of "Commensality and Social Change in Ibagwa Aka". The latter was presented for the award of Doctor of Philosophy in Social Anthropology at the School of Oriental and African Studies (SOAS) University of London in 1980. From many points of view, it is a project tainted by curiosity, for in 1971, Professor Abner Cohen directed me to do an M.Phi1. Library dissertation on commensality but with emphasis on its political implications. At that time, I thought that commensality had to do with purity and pollution only, and because of these features on Indian ethnography were only relevant for the kind of society. I developed my own basic principles on commensality which I use to interprete existing literature that hate something to do with eating or occasion for eating. The result was successful and the dissertation came out as "Same Political Aspects of Commensality" (Anigbo, 1972). Three important results emerged from the study: First, it became clear that my earlier opinion on commensality had to go, because commensality is a universal social practice (Anigbo, 1972:136). Secondly, Lugbara ethnography interpreted along the lines of com- mensality showed that commensality is both a unifying force as well as a principle of social organisation. This convinced me that a study based on commensality could be pursued in Africa with great effect. This had not been done becasue most Anthropologists dealing with Africa invariably discuss some of the problems connected with production, distribution and consumption of food. (Richards, 1932; 1939: Meek, 1937, Middleton, 1960: Forde, 1964: Fortes, 1970). Many more works could be cited. Of those listed, Richards (1939) is the most elaborate and deals directly with some aspects of commensality. It also deals with nutrition which is not an asset but a set-back for commensality. Thirdly, my findings prompted me to argue the importance of commensality as an effective tool for social analysis and test the efficacy for the Igbo. The inspiration to use the Igbo derived from the Lugbara data which responded to analysis as commensal groups (see Anigbo, 1972). But for one specific difference which is the Lugbara mythical history of common origin (Middleton, 1960:7) their system of social organisation agrees generally with that of the Igbo. My first objective in studying the Igbo from the point of view of commensality was to identify groups of Igbo who eat together at a particular time and through such process establish links between various groups in the Igbo country. The objective is current with what various scholars of the Igbo culture are trying to do (see Isichei, 1976:2: Ifemesia, 1979: 16; Afigbo, 1984: 1 ff). My initial unit of study was Enugu, the capital of Anambra State. Periodically one observes that certain categories of people and groups vacate the city for their respective villages. I took note of this and went on to study the underlying causes or motivations. Progress was tardy. I then reassess- ed myself for I realised it would take decades to complete such a study for the entire Igbo urban centres. With appointment to teach social anthropology at the University of Nigeria, Nsukka, and residence in Ibagwa Aka, I changed my earlier focus on commensality as a serious attempt to link up Igbo village communities on shared cultural experiences. Ibagwa data examine commensality in a setting of an independent, autonomous Igbo village whose territorial boundaries cannot easily be perceived either by outsiders or insiders. Commensality helps to perpetuate and define the boundary. Ibagwa-Aka is seven kilometres north of the University town of Nsukka. The community has all the experiences of a traditional community undergoing rapid changes. There are schools, roads and the evidence of external influences such as the Christian and Islamic religions. I spent four years in Ibagwa Aka and made two additional visits of one month each for information and verification.

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