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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. -
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. -
Ethnic Groups in Africa 1 Ethnic Groups in Africa
Ethnic groups in Africa 1 Ethnic groups in Africa Ethnic groups in Africa number in the hundreds, each generally having its own language (or dialect of a language) and culture. Many ethnic groups and nations of Sub-Saharan Africa qualify, although some groups are of a size larger than a tribal society. These mostly originate with the Sahelian kingdoms of the medieval period, such as that of the Igbo of Nigeria, deriving from the Kingdom of Nri (11th century).[1] Overview The following ethnic groups number 10 million people or more: • Arabic, speaking groups: ca. 180 million. See also Ethnic groups of the Middle East • Arab, up to ca. 100 million, see Demographics of the Arab Ethnic groups in Africa in 1996 League • Berber ca. 65 million • Hausa in Nigeria, Niger, Ghana, Chad, Cameroon, Cote d'Ivoire and Sudan (ca. 30 million) • Yoruba in Nigeria and Benin (ca. 30 million) • Oromo in Ethiopia and Kenya (ca. 30 million) • Igbo in Nigeria and Cameroon (ca. 30 million)[2] • Akan in Ghana and Côte d'Ivoire (ca. 20 million) • Amhara in Ethiopia, Sudan, Somalia, Eritrea and Djibouti (ca. 20 million) • Somali in Somalia, Djibouti, Ethiopia and Kenya (ca. 15-17 million) • Ijaw in Nigeria (ca. 14 million) • Kongo in Democratic Republic of the Congo, Angola and Republic of the Congo (ca. 10 million) • Fula in Guinea, Nigeria, Cameroon, Senegal, Mali, Sierra Leone Central African Republic, Burkina Faso, Benin, Niger, Gambia, Guinea Bissau, Ghana, Chad, Sudan, Togo and Côte d'Ivoire (ca. 10 million) • Shona in Zimbabwe and Mozambique (ca. 10 million) • Zulu in South Africa (ca. -
Harnischfeger Igbo Nationalism & Biafra Long Paper
Igbo Nationalism and Biafra Johannes Harnischfeger, Frankfurt Content 0. Foreword .................................................................... 3 1. Introduction 1.1 The War and its Legacy ....................................... 8 1.2 Trapped in Nigeria.............................................. 13 1.2 Nationalism, Religion, and Global Identities....... 17 2. Patterns of Ethnic and Regional Conflicts 2.1 Early Nationalism ............................................... 23 2.2 The Road to Secession ...................................... 31 3. The Defeat of Biafra 3.1 Left Alone ........................................................... 38 3.2 After the War ...................................................... 44 4. Global Identities and Religion 4.1 9/11 in Nigeria .................................................... 52 4.2 Christian Solidarity ............................................. 59 5. Nationalist Organisations 5.1 Igbo Presidency or Secession............................ 64 2 5.2 Internal Divisions ................................................ 70 6. Defining Igboness 6.1 Reaching for the Stars........................................ 74 6.2 Secular and Religious Nationalism..................... 81 7. A Secular, Afrocentric Vision 7.1 A Community of Suffering .................................. 86 7.2 Roots .................................................................. 91 7.3 Modernism.......................................................... 97 8. The Covenant with God 8.1 In Exile............................................................. -
MOBILE INTERNET and the RISE of DIGITAL ACTIVISM AMONG UNIVERSITY STUDENTS in NIGERIA Thesis Submitted for the Degree of Doct
MOBILE INTERNET AND THE RISE OF DIGITAL ACTIVISM AMONG UNIVERSITY STUDENTS IN NIGERIA Thesis Submitted for the degree of Doctor of Philosophy at the University of Canberra by Temple Uwalaka News and Media Research Centre Faculty of Arts and Design October, 2017 ABSTRACT ___________________________________________________________________________ Digital activism literature has proposed several ways in which social media impacts collective actions. These include providing news and information not available on traditional platforms, assisting in the coordination of protests, helping users to join political causes, creating opportunities for protestors to interact with one another, spreading enthusiasm and facilitating emotional contagion (Bennett & Segerberg, 2011, 2014; Chadwick & Howard, 2010; de- Zúñiga, Jung, & Valenzuela, 2012; Gerbaudo, 2012, 2016; Halupka, 2014, 2016; Reedy & Wells, 2010). However many of these previous works (a) do not focus upon mobile social networking applications, and (b) are located within either legacy democracies or authoritarian regimes. In order to bridge this research gap, this study focuses upon the use of mobile social networking applications to support digital activism within the nascent democracy of Nigeria, a country that has only recently returned from military dictatorship. Specifically, this study investigates the impact of mobile internet on the rise of digital activism among Nigerian university students from two universities in Nigeria during the 2012 Occupy Nigeria protest against the removal of petroleum subsidies by the Federal Government of Nigeria. The movement lasted for one month and took place in all the major cities in Nigeria. A mixed-methods approach was adopted featuring two principal methods: (a) a cross- sectional quantitative survey of media platforms used by protestors (n=440); and (b) semi- structured qualitative interviews on protestors’ experiences before, during and after Occupy Nigeria (n=19). -
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. -
Women's Access to Political Power in Ancient Egypt And
WOMEN’S ACCESS TO POLITICAL POWER IN ANCIENT EGYPT AND IGBOLAND: A CRITICAL STUDY A Dissertation Submitted to the Temple University Graduate Board In Partial Fulfillment of the Requirement for the Degree DOCTOR OF PHILOSOPHY by Antwanisha V. Alameen January 2013 Examining Committee Members: Dr. Molefi Kete Asante, Advisory Chair, African American Studies Dr. Ama Mazama, African American Studies Dr. Kimmika Williams-Witherspoon, Theater Dr. Adisa Alkebulan, External Member, San Diego State University i Copyright By Antwanisha Alameen 2012 All Rights Reserved ii ABSTRACT This is an Afrocentric examination of women’s use of agency in Ancient Egypt and Igboland. Most histories written on Kemetic women not only disconnect them from Africa but also fail to fully address the significance of their position within the political spiritual structure of the state. Additionally, the presence of matriarchy in Ancient Egypt is dismissed on the basis that patriarchy is the most visible and seemingly the most dominant form of governance. Diop contended that matriarchy was one of the key factors that connected Ancient Egypt with other parts of Africa which is best understood as the Africa’s cultural continuity theory. My research analyzes the validity of his theory by comparing how Kemetic women exercised agency in their political structure to how Igbo women exercised political agency. I identified Igbo women as a cultural group to be compared to Kemet because of their historical political resistance in their state during the colonial period. However, it is their traditional roles prior to British invasion that is most relevant to my study. I define matriarchy as the central role of the mother in the social and political function of societal structures, the political positions occupied by women that inform the decisions of the state and the inclusion of female principles within the religious-political order of the nation. -
Omen and Divination in African Literature: Study of Selected Works of Igbo Playwrights
International Journal of Management and Applied Science, ISSN: 2394-7926 Volume-2, Issue-11, Special Issue-1, Nov.-2016 OMEN AND DIVINATION IN AFRICAN LITERATURE: STUDY OF SELECTED WORKS OF IGBO PLAYWRIGHTS STELLA OGONNA OKAFOR Federal College of Education Eha-Amufu, Enugu State Nigeria E-mail: [email protected] Abstract- Part of the major pre-occupations of writers all over the world is to produce literary composition such as poems, plays, and critical essays via imagination. To do this, to adopt some idiosyncratic approaches, which give their works certain peculiarities or uniqueness? Nevertheless people at times tend to overlook this while reading such works. They have not tried to find out why such writers chose to be identified with particular styles. For instance omen and divination are predominant phenomena in the plays of some contemporary Igbo playwrights like Godwin Onyekaonwu, A.B.C Chukwuezi, Enyinna Akoma and many others. It is that gap that the resent study intends to fill in selecting some of the works of these Igbo playwrights with a view for examining the extent to which the incidence of omen and divination help to enhance and elucidate the themes of these works. The selected Igbo plays are Nwata Rie Awọ and Akụ Fechaa. The examination of the incidence of these phenomena is based on theory of myth. In order to achieve this purpose, the researcher adopted a descriptive survey method. This is because there are so many Igbo drama texts written by different authors but data of the research were collected only on those that have ominous and divinatory phenomena in them. -
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. -
What Technology Produced, the Igbo-Ukwu Bronzes: the Diachronic and Synchronic Study of "Ichi" Symbols
WHAT TECHNOLOGY PRODUCED, THE IGBO-UKWU BRONZES: THE DIACHRONIC AND SYNCHRONIC STUDY OF "ICHI" SYMBOLS Chris Ebighgbo Abstract The Igbo-Ukwu bronze objects were discovered accidentally as from 1938 and detailed archeological works were carried out in 1959 - 61 by Professors Thurstan Shaw and Hartle at two different sites at Igbo-Ukwu and Ezira respectively and published in 1970 by Thurstan Shaw. These works dated 9th Century A.D radiocarbon analysis. A further functional analysis of the works by Professor MA. Onwuejeogu showed that these works portrayed spiritual/mystical kingdom of Nri, Igbo of Africa. Again the works were presumed to be produced by indigenous Igbo artists/craftsmen. The complexity and uniqueness of style and technique of production were assumed by some scholars to be due to much lead added to them. While others believe that it was purely a matter of technology and state of the mind. The styles and techniques of Igbo-Ukwu were completely different from that of Benin and Ife bronzes. This research aims at finding out the correlation between the peaceful, stable and spiritually evolved government of Eze Nri and the technology that produced the Art pieces. Could it be the material (leaded bronzes) or the technology (techniques) or both of them (material and technology) plus stable economy that led to such productions? These are the contextual arguments that complement a practical production using metallic analysis of Thurstan Shaw and other metals already used by the author in producing some bronze works with the ichi symbolism. This is a call for Ndigbo to think home like other cultural areas of Nigeria, such as the Binis who are still using their cultural settings to enhance their art/bronze casting as well as integrating themselves well in Nigerian politics. -
Leadership Symbolism in Onitsha Igbo Crowns and Ijele Author(S): Richard N
Leadership Symbolism in Onitsha Igbo Crowns and Ijele Author(s): Richard N. Henderson and Ifekandu Umunna Source: African Arts, Vol. 21, No. 2 (Feb., 1988), pp. 28-37+94-96 Published by: UCLA James S. Coleman African Studies Center Stable URL: http://www.jstor.org/stable/3336526 Accessed: 01/06/2010 12:37 Your use of the JSTOR archive indicates your acceptance of JSTOR's Terms and Conditions of Use, available at http://www.jstor.org/page/info/about/policies/terms.jsp. JSTOR's Terms and Conditions of Use provides, in part, that unless you have obtained prior permission, you may not download an entire issue of a journal or multiple copies of articles, and you may use content in the JSTOR archive only for your personal, non-commercial use. Please contact the publisher regarding any further use of this work. Publisher contact information may be obtained at http://www.jstor.org/action/showPublisher?publisherCode=jscasc. Each copy of any part of a JSTOR transmission must contain the same copyright notice that appears on the screen or printed page of such transmission. JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. UCLA James S. Coleman African Studies Center is collaborating with JSTOR to digitize, preserve and extend access to African Arts. http://www.jstor.org LeadershipSymbolism in Onitsha Crowns and Igbo Ijele RICHARDN. -
Looking at Chinua Achebe's Things Fall Apart As
LOOKING AT CHINUA ACHEBE’S THINGS FALL APART AS TRIBAL PEOPLE’S RESPONSE TO COLONIAL INVASION. BY ISRAT JAHAN A THESIS SUBMITTED IN PARTIAL FULFILMENT FOR THE DEGREE OF MASTER OF PHILOSOPHY UNIVERSITY OF DHAKA October 2015 Looking at Chinua Achebe’s Things Fall Apart as Tribal People’s Response to Colonial Invasion. DECLARATION I humbly declare that this dissertation is original, and has not been submitted or published partially or fully for any other diploma or degree at any other University. The research work was conducted at the Department of English, University of Dhaka, Bangladesh, under the supervision of Professor Dr. Kazal Krishna Banerjee, Department of English, University of Dhaka. ISRAT JAHAN REG. NO-23, SESSION: 2009-2010, DEPARTMENT OF ENGLISH, UNIVERSITY OF DHAKA. ii CERTIFICATE FROM THE SUPERVISOR This is to certify that Israt Jahan (Session: 2009-2010, Reg. No. 23) has submitted her dissertation to me and I find it acceptable and ready for examination. I recommend it to be sent to the examiners for their reports. Dr. Kazal Krishna Banerjee Professor, Department of English, University of Dhaka. iii ABSTRACT The aim of this dissertation is to focus on the Igbo tribe’s social structure before and after colonialism– the ideas, the places and people who constitute the context of colonialism as narrated by Chinua Achebe. We find a lot of works about colonialism in different parts of the world. But, exploring tribal people’s response to colonial invasion in Things Fall Apart will be a new one contributing to the field of research on Achebe. The changes that occur as a result of colonial rule with their various impacts on the particular people’s politics, culture and social system comes under scrutiny.