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The Igbo Care for the Elderly in Contemporary Times: an Old Testament Evaluation

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The Igbo Care for the Elderly in Contemporary Times: an Old Testament Evaluation THE IGBO CARE FOR THE ELDERLY IN CONTEMPORARY TIMES: AN OLD TESTAMENT EVALUATION Echeta, Uzonna F. Department of Religion and Cultural Studies, University of Nigeria, Nsukka [email protected] 07036003492, 08053083331 & Ezeh, Ebere Ifeyinwa Department of Christian Religious Studies, Federal College of Education, Eha-Amufu [email protected] 07037132391, 08184516754 Abstract Indications of aging challenges in most world societies are evidenced from the statistical records and projections of the World Health Organization and United Nations. The challenges of aging and how to cope with caring for the elderly are therefore not peculiar to Igbo society. This study examined the traditional Igbo philosophy about the aged and the problems encountered by care-givers in contemporary times. The task which this research undertook was to explore a possible means of alleviating the plight of the elderly by pragmatically applying the Old Testament (Israeli) strategies, family involvement and government assistance. The paper argued strongly that to properly address the challenges of the elderly, there is need for consistent and intense enlightenment and adjustment on the part of the aged. The Old Testament was used as a parameter to evaluate the Igbo care of the elderly in recent times. Data for the study were gathered from over fifteen years of participatory research, oral interviews and library research. Historical method of data analysis was adopted in the study. Findings show that there is a paradigm shift in caring methods between the traditional and contemporary Igbo societies. The study recommended that the old people be sensitized about the changing times that necessitate change of strategies in providing care to them. The family and the Igbo people should borrow a leaf from the Israel‘s strategies. Keywords:Elderly, Aged, Seniors, Senior citizens,Gerontology, Contemporary societies. Introduction The aged - elderly - are those who are undergoing depreciation physiologically, mentally and otherwise and at this stage are incapable of doing most chores without -140- International Journal of Development and Management Review (INJODEMAR) Vol.12 No. 1 June, 2017 assistance. These vulnerable members of the community are often exposed to some sicknesses that are associated with ageing. In most foreign countries, Israel for example, they are addressed as seniors or senior citizens. The study of aging and its associated problems is gerontology. In the traditional Igbo setting, much honour was attached to old age so that the elderly people felt privileged while the younger ones looked forward to becoming old. Parents made concerted effort to educate their children to value old age, respect, and assist the aged. It was common practice for young people to provide care to the elderly ones (by running errands for them, fetching firewood, water and providing other help when need arose). The extended family structure and the communal lifestyle of the traditional Igbo society provided a good atmosphere for elderly care. Igbo people‘s sense of brotherhood, coupled with the philosophy that a child is a child of all - nwa bu nwa ora – further enhanced elderly care. Children, on the other hand, received correction and discipline from any elderly irrespective of who the child was (Okwueze 2004). Taking care of old people therefore was a collective business. Religiously speaking, old people occupied a significant position in Igbo land. Old people‘s counsel was highly esteemed both in times of peace and war since they operated beyond the physical world. Only those that lived up to good old age and lived good life were qualified to join the ancestral cult at death ( Ugwu and Ugwueye 2003 ) .The high premium placed on old age made people to aspire to attain this age in the olden days. Exposure to western civilization and technology introduced a paradigm shift in the lifestyle and philosophy of the younger people. They began to lose their attachment to the family and village life and in fact many migrated to the urban centres. They discovered that the urban centres offered them more job opportunities for wealth acquisition. The mass exodus of the younger and middle aged people has created a gap in the traditional Igbo structure and the welfare of the elderly. The result is that in contemporary Igbo society, the old people are faced with the challenge of loneliness and neglect among others. In fact, a recent development of the deportation of some batches of Igbo people by Fashola (the governor of Lagos state) was reported in one of the Nigerian dailies. These people were deported on September 2012 and July 2013 down to Upper Iweka, (a location in Onitsha), a town in Igbo land. One of the deportees, an aged person died in the incident. In recent times, the plight of the aged in Nigeria, not only Igbo land, has become so crucial that it is now a topical issue in the Newspapers. Much emphases are placed on government minimal participation especially in not giving the aged the desired assistance in health care and other social amenities. All these have aggravated the sufferings of elders in Nigeria. It is a surprise that the National Policy on the Care and Welfare of Older Persons is still in draft form since March 2003 (Aboderin 2006). In fact, Maina (2013) opined that Nigeria is described as the sixth worst place on earth for the old people and as having the highest rate of depression among the elderly people (Oguntola 2013). Other challenges facing the aged include lack of proper health -141- Echeta, U. F. & Ezeh, E. I.: The Igbo Care For The Elderly In Contemporary Tımes: An Old Testament Elaluation care, inadequate social amenities, non regular payment of pension, gross neglect or abuse of the elderly and lots more. Much focus has been given to the challenges faced by old people in Nigeria, though very skeletal works exist on Igbo land, one of such being that of Uwakwe and Modebe (2007). This study therefore specifically examines the challenges that care- givers to the elderly encounter in Igbo land in the process of rendering care to them. The paper therefore applies the Old Testament strategies as parameter of evaluation and see how to proffer solutions. Who are the Igbo people? History has it that the Igbo people are a group of people who are believed to originate from Nri, a cultural group that shares a strong religious and cultural ideology with the Igbo in general. In fact, it is impossible to isolate what derives from Nri culture from what derives from other Igbo cultures. Nri people are known as both the progenitors and the priests of the whole Igbo race and as such they are high priests and king makers. Duhaze in Onwuejeogwu (1981) acknowledges that they take precedence of the other fraternities, priestly and social activities. The Igbo live in patrilineages called Umunna. Patrilineages grow to form villages and groups of villages known as Obodo. The Igbo culture area covers the settlements of the present South- East geo-political zone in Nigeria, as well as Agbor, Kwalle (west Niger), Diobu, Umuabayi (Port Harcourt), Arochukwu, Afikpo, Isiagu (Abakaliki Area), Enugu Ezike, ( Nsukka Area) and Ebu- West (Niger Igbo) (Onwuejeogwu 1981). Onunwa (2005) adds that the Igbo people share a common boundary with Edo state in the West, Ijaw and Kalabari in the South, the Idoma and Igala in the Northwest, Tiv and Ogoja in the North .They are therefore found in Rivers, Delta and part of Akwa Ibom states. Their spoken language is generally Igbo language and a wide range of dialects. The Igbo Communal Lifestyle The people of the traditional Igbo society have a communal mindset which made them to settle in clusters of small hamlets. They run an extended family system. Ekeokpara (2011) regards the extended family as the social and ethical aspect of Igbo traditional society. He defines the composition of this family unit as father, mother, brothers and sisters of their immediate families and those who can trace their origin by blood to a common ancestor or progenitor. The extended family structure was a means of providing care to other family members outside one‘s immediate family. Uchendu (1995), a known scholar on Igbo affairs, writes extensively on the extended family structure and its mode of operation. Uwakwe and Modebe (2007) describe the family as the bedrock and source of care for older persons. The traditional Igbo people knew the place of extended family participation in looking after the elderly ones. Young people were educated to offer help to elders outside their home. People shared in the joys and sorrows of others and therefore elderly care was also a collective business. -142- International Journal of Development and Management Review (INJODEMAR) Vol.12 No. 1 June, 2017 Communal living was useful in guaranteeing their security. Whenever any internal or external enemies threatened their peace, they could mobilize forces and ward off any intruders. Extended family structure began to weaken overtime because of interactions with external cultures. The Igbo Diaspora Tendency The Igbo people are migrants to the core. They are one of the largest three ethnic groups in Nigeria who spread to all parts of the country and beyond because of their enterprising disposition. Onunwa (2005) agrees that the Igbo people are the most widely spread and travelled single ethnic group in Africa. He estimates that over ten million of their population live in other parts of the world (Onunwa 2005). Chukwuezi (2011) also comments on the Igbo migration issue from a socio-economic perspective. He describes the Igbo people as developers who turn a place around economically shortly after their settlement. Dike (1981) and Iheriohanma (2012) subscribe to this view stating that the Igbo are very enterprising and can dare any condition of life in order to acquire wealth.
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