DOCSLIB.ORG

Denial of Catholic Funeral Rites and Irregular Marriages in Igboland

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Denial of Catholic Funeral Rites and Irregular Marriages in Igboland Denial of Catholic Funeral Rites Copyright © Mmaju Eke (2014) and Irregular Marriages All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form by means of in Igboland electronics, mechanical, electrostatics, magnetic tape, photocopying, (A canonical-pastoral analysis of cc. 1176 and 1184 CIC) recording or otherwise, without the prior written permission of the author. Contact: [email protected] ISBN: Dissertation, Klaus Mörsdorf Canonical Institute, Ludwig-Maximilians- University Munich, Germany, 2013. Mmaju Eke Acknowledgement I owe the almighty God immense gratitude for my being and what he has decided to do with me till today. I give Him praise and everlasting honour. My Local Ordinary Bishop Dr. Gregor Maria Hanke OSB, the Bishop of Eichstaett Diocese, Germany, who believed in me and gave me the opportunity to undertake this studies in Jurisprudence even at my age. Also my Professors at the Klaus Mörsdorf Canonical Institute of the Ludwig-Maximilians-University Munich/Germany Prof. Dr. Dr. Stephan Haering OSB, Prof. Dr. Dr. Helmuth Pree and Prof. Dr. Dr. Elmar Güthoff for their invaluable assistance throughout my study years at the Institute and the permission to publish this work as a product of the Institute. My thanks also go to my good friend Asst. Prof. Dr. Marinus Iwuchukwu of the Dept. of Liberal Arts and Dedication Theology, Duquesne University, Pittsburgh Pennsylvania, U.S.A. for reading through the work before it was presented. To Mrs Ursula All those gentle departed Catholic Souls, who were Förtsch, Rev. Frs. Jonathan Okafor, Cyril Okeke, Matthew Kalu, unjustly denied Catholic burial rites. Resquiescat in Jude Nnanna, Michael Ukpong, Rev. Fr. Drs. Okechukwu Hilary pace-God knows you better! Ochulor, Ogbuagu Gabriel Okoko and Solomon Obasi and all those who in any way helped to make this work a reality and especially those who responded to my questionnaire during the field work, I say thanks a million times and may God reward you all. Mmaju Eke Preith, January 2014 iii iv Foreword Table of Contents Dying, death and burial are particularly sensitive issues in every Foreword………………………………………….........................v human society. The confrontation with earthly mortality raises very difficult questions, which are generally not easy to deal with, and Acknowledgments .......…………..........………………………....iv which often demand a great deal of emotional and mental strength on Abbreviations …………………….....………………………........x the part of those directly affected. Introduction……………...........................................................…xii Religious convictions can therefore be of immense value in dealing with and overcoming the pain of death. At such critical points in the personal and family life, many people look onto the Church for Chapter 1: Premises and Terminologies ……...................…….….1 support and comfort. Death and dying in every individual case pose 1.1 Igboland ………………………......................…………....1 therefore an enormous pastoral challenge for the Church and her ministers, who in order to confront this challenge must turn to the 1.2 Death and Funeral Rites in Igboland ……..…...…….......11 Church's teaching on faith and her legal system, which is also the 1.3 (Full) Catholic Funeral Rite…….............…...………......18 product of this teaching on faith. i) Funeral Mass and Church Funeral……….………….......19 Dr. theol., Lic. iur. can. Mmaju Eke, who as a priest of the Catholic Diocese of Eichstätt/Germany is active in the pastoral ministry and ii) Full vis-à-vis- not full burial rites………………..……...22 ecclesiastical judicial system examines the pastoral situation in his iii) Catholic Burial Laws in Owerri Ecclesiastical Province..28 native Igboland in Nigeria as it concerns the burial of persons who at the moment of their death are living in a canonically invalid 1.4 Irregular Marriages………………………….……...........31 marriages. He undertakes a critical and constructive analysis of the prevalent pastoral practice and offers well-grounded, profound and Chapter 2: Marriage in Igboland ……………………………......37 adequate canonical suggestions which are of great significance and help towards a review, reform and correction of the burial laws in the 2.1 The notion of Marriage in Igboland ……………….........38 affected region. 2.1.1 Marriage and Procreation ……………………….............40 2.1.2 Marriage Ceremonies …………………………...............44 Rev. Fr. Prof.Dr.Dr. Stephan Haering OSB 2.1.3 Choosing a Marriage Partner………….....……………....45 Munich 3rd December 2013 2.2 Traditional Marriage (and its legal implications in the Feast of St. Francis Xavier society) ..............................................................................46 a) Iku Aka N'uzo…………......………………………......47 b) Ime Ego…………....….……………............………... 48 c) Ino Nzuzu……....………………………..................... 50 v vi d) Igba Nkwu (Traditional Marriage proper)……..…..... 51 3.6.4 Right to Church Funeral Rites (c. 213 in conjunction with 2.3 Polygyny………………………………………............... 54 c. 1176 CIC)………………………..................……….. 103 2.3.1 Causes of Polygyny………………………………….......56 3.6.5 Obligation to celebrate Church Funeral Rites (c. 530, 5° in i) Childlessness………………………………..................58 conjunction with c. 1176 CIC).....…………………....... 104 ii) Lack of Male Issue…………............………………....59 iii) Socio-economic reasons………………………...........59 Chapter 4: Denial of Catholic Funeral rites (c. 1184 CIC/ c. iv) An Unhappy Marriage……………………………......60 1240/1917)…….............................................................. 107 2.4 Pastoral Reflections A Dialogue between Theology and 4.1 The Code of Canon Law 1983 (CIC)……..………..….. 112 Culture 62 4.2 Those to be denied Church funeral rites……………..... 116 Chapter 3: Catholic Funeral Rites ……………............................67 4.2.1 Apostates……………………..……………………....... 116 3.1 Theological Foundations of Church Funeral Rites............68 4.2.2 Heretics……..………………………………………..... 118 3.2 Historical developments of Church Funeral Rites.............74 4.2.3 Schismatics………………………..........……………... 120 3.2.1 Judaism……………………………………......................75 4.2.4 Public Sinners……..…………………………………... 121 3.2.2 Early Christian Era………………………………............77 3.2.3 Ordo 49…………………………......................................78 Chapter 5: Auxiliary interpretative materials ……………….... 127 3.2.4 The Rituale Romanum of 1614 ………………………....79 5.1 Between 1917 and 1983……………………....….......... 127 3.2.5 The New Roman Funeral Ritual (1969)……………........83 5.2 Document 16 of 29th May1973 - Removal of people living in 3.2.6 Order of Christian Funerals (1989)…………....…...........86 irregular marriages from the group of the people to be denied 3.3 Theological Arguments of OCF …………………….......87 Catholic Funeral Rites...................................................... 128 3.4 The Funeral Liturgy Pastoral Reflections on the Church 5.3 Abrogation of c. 1240 § 1/1917 (Decree of the same Burial Rites........................................................................91 Congregation (20th September1973)…………..…..........132 3.5 Prayer at the Final Commendation………….....…….......94 5.4 Guides for Interpretation (cc. 17 & 18 3.6 Canonical Reflections on the Church Burial Rites..……..96 CIC)…...………............................................................. 133 3.6.1 C. 1176 CIC...................………………………………... 96 (i) c. 17 CIC……………………………………..... 133 3.6.2 History of the Canons on Church Funeral (1917 to 1983) 98 (ii) c. 18 CIC…………………………................…. 137 3.6.3 The Genesis of c. 1176 CIC………………………...…..101 5.5 Sign of repentance before death……………………...... 141 vii viii 5.6 Principle Nr. 3 of the Codex-Review-Commission…….142 ABREVIATIONS 5.6.7 Omnium in mentem Semel catholicus, semper catholicus........................................................................ 144 AAS Acta Apostolica Sedis AfkKR Archiv für katholisches Kirchenrecht 5.6 Salus animarum (c. 1752 CIC)………………………… 147 apconst. apostolic Constitution apexhort apostolic exhortation Chapter 6: Evaluation and Conclusion...........…………....…… 149 c. canon cc. canons 6.1. Facts of the matter.........……….......…………………... 150 CCEO Codex Canonum Ecclesiarum Orientalium (Code of 6.2. The Law………..………………………………….........151 Canons of the Eastern Churches) 6.3. The Arguments………………………………………… 151 CIC Codex Iuris Canonici (The Code of Canon Law) CLD Canon Law Digest 6.4 Conclusion…….…………………………………................152 CLSA Canon Law Society of America Appendix/Questionaire ………………………………...............154 CmCICRec Pontifical Comminssion for the Revision of the Code Bibliography………………………………………………....... 158 of Canon Law (Pontificia Commissio Codicis Iuris) Comm Communicationes decr. decree DOL Documents on the Liturgy ed. editor et. al. et alii (and others) GS Gaudium et Spes hrsg. Herausgeber (editor) Jur The Jurist KStuT Kanonistische Studien und Texte littcir Circular letter MK Münsterischer Kommentar OCF Order of Christian Funeral (the English version of the Ordo Exsequiarum) OE Ordo Exsequiarum p. page PastBl Pastoralblatt PCILT Pontifical Council for the Interpretation of Legislative Texts pp. pages SC Sacrosanctum Concilium ix x SCDF Sacred Congregation for the Doctrine of Faith SCDW Sacred Congregation for Divine Worship Introduction SchCIC Schema Codicis Canonici SCConc Sacred Congregation of the Council n Nigeria and especially in the south-eastern part of the country SECAM Symposium of Episcopal Conferences of Africa and (precisely in Igboland) people who live in irregular
Load more

Recommended publications
  • 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.
    [Show full text]
  • Little Genetic Differentiation As Assessed by Uniparental Markers in the Presence of Substantial Language Variation in Peoples O
    Veeramah et al. BMC Evolutionary Biology 2010, 10:92 http://www.biomedcentral.com/1471-2148/10/92 RESEARCH ARTICLE Open Access Little genetic differentiation as assessed by uniparental markers in the presence of substantial language variation in peoples of the Cross River region of Nigeria Krishna R Veeramah1,2*, Bruce A Connell3, Naser Ansari Pour4, Adam Powell5, Christopher A Plaster4, David Zeitlyn6, Nancy R Mendell7, Michael E Weale8, Neil Bradman4, Mark G Thomas5,9,10 Abstract Background: The Cross River region in Nigeria is an extremely diverse area linguistically with over 60 distinct languages still spoken today. It is also a region of great historical importance, being a) adjacent to the likely homeland from which Bantu-speaking people migrated across most of sub-Saharan Africa 3000-5000 years ago and b) the location of Calabar, one of the largest centres during the Atlantic slave trade. Over 1000 DNA samples from 24 clans representing speakers of the six most prominent languages in the region were collected and typed for Y-chromosome (SNPs and microsatellites) and mtDNA markers (Hypervariable Segment 1) in order to examine whether there has been substantial gene flow between groups speaking different languages in the region. In addition the Cross River region was analysed in the context of a larger geographical scale by comparison to bordering Igbo speaking groups as well as neighbouring Cameroon populations and more distant Ghanaian communities. Results: The Cross River region was shown to be extremely homogenous for both Y-chromosome and mtDNA markers with language spoken having no noticeable effect on the genetic structure of the region, consistent with estimates of inter-language gene flow of 10% per generation based on sociological data.
    [Show full text]
  • Constitutio 'Universi Dominici Gregis'
    1996-02-26- SS Ioannes Paulus II - Constitutio ‘Universi Dominici Gregis’ IOANNIS PAULI PP. II SUMMI PONTIFICIS CONSTITUTIO APOSTOLICA «UNIVERSI DOMINICI GREGIS» DE SEDE APOSTOLICA VACANTE DEQUE ROMANI PONTIFICIS ELECTIONE Ioannes Paulus PP. II Servus Servorum Dei ad perpetuam rei memoriam UNIVERSI DOMINICI GREGIS Pastor est Romanae Ecclesiae Episcopus, in qua Beatus Petrus Apostolus, divina disponente Providentia, Christo per martyrium extremum sanguinis testimonium reddidit. Plane igitur intellegitur legitimam apostolicam in hac Sede successionem, quacum « propter potentiorem principalitatem, necesse est omnem convenire Ecclesiam »,(1) usque peculiari diligentia esse observatam. Hanc propter causam Summi Pontifices, saeculorum decursu, suum ipsorum esse officium aeque ac praecipuum ius existimaverunt opportunis normis Successoris electionem moderari. Sic, proximis superioribus temporibus, Decessores Nostri Sanctus Pius X (2), Pius XI (3), Pius XII (4), Ioannes XXIII (5) et novissime Paulus VI (6), pro peculiaribus temporum necessitatibus, providas congruentesque curaverunt regulas de hac quaestione ferendas, ut convenienter procederent apta praeparatio atque accurata evolutio consessus electorum cui, vacante Apostolica Sede, grave omninoque difficile demandatur officium Romani Pontificis eligendi. Si quidem nunc et Ipsi hoc aggredimur negotium, id certe facimus haud parvi aestimantes normas illas quas e contrario penitus colimus quasque magna ex parte confirmandas censemus, saltem quod ad praecipua elementa et principia primaria attinet
    [Show full text]
  • Diccionario Del Cónclave
    DICCIONARIO DEL CÓNCLAVE - Explicaciones jurídicas tomadas del DGDC(*): • Cónclave. • Elección del Romano Pontífice. • Secreto en la Elección del Romano Pontífice. • Cardenal. • Colegio Cardenalicio. • Sede apostólica vacante e impedida. - Ofrecemos también el texto del motu proprio de Benedicto XVI, de 22 de febrero, que facilita el recorte de tiempo para el inicio del cónclave, endurece algunas mayorías para la elección y también introduce la excomunión latae sententiae para la ruptura del secreto. (*) J. Otaduy - A. Viana - J. Sedano (dir.), Diccionario General de Derecho Canónico, ed. Thomson-Reuters-Aranzadi, vol. I-VII, Pamplona 2012. Oficina de Información del Opus Dei en España www.opusdei.es con la colaboración de la Facultad de Derecho Canónico de la Universidad de Navarra www.unav.es CONCILIOS PARTICULARES DGDC II apostolorum, I, Paderbornae 1905; F.L. FERRARIS, Bi- institución del cónclave y de las distintas pie- bliotheca canonica iuridica moralis theologica, II, zas del sistema electoral del Romano Pontí- Romae 1886; L. CHIAPPETTA, Il Codice di Diritto Ca- fice, atendiendo a las necesidades del mo- nonico. Commento giuridico-pastorale, I, Bologna mento histórico concreto, estas bases no han 32011, 544-553; P.GASPARRI (a cura di), Codicis Iuris Canonici Fontes, III, Romae 1933, 534-545; S. C. sufrido modificaciones esenciales. La regula- BONICELLI, I concili particolari da Graziano a Trento. ción detallada, sistemática e integral del cón- Studio sulla evoluzione del diritto della Chiesa la- clave vino con la constitución apostólica de tina, Brescia 1971; J. I. ARRIETA, Instrumentos supra- san Pío X Vacante Sede Apostolica del diocesanos para el gobierno de la Iglesia particular, 25.XII.1904, que puede considerarse como la Ius canonicum 24 (1984) 607-647; J.
    [Show full text]
  • Intergovernmental Committee On
    E WIPO/GRTKF/IC/ 10/INF/5(d) WIPO ORIGINAL: English DATE: November 30, 2006 WORLD INTELLECTUAL PROPERTY ORGANIZATION GENEVA INTERGOVERNMENTAL CO MMITTEE ON INTELLECTUAL PROPERT Y AND GENETIC RESOUR CES, TRADITIONAL KNOWLEDG E AND FOLKLORE Tenth Sessi on Geneva, November 30 to December 8, 2006 WIPO PANEL ON , “INDIGENOUS AND LOCA L COMMUNITIES’ CONCERNS AND EXPERIE NCES IN PROMOTING, S USTAINING AND SAFEGUARDING THE IR TRADITIONAL KNOWL EDGE, TRADITIONAL CULTURAL EXPRESSIONS AND GEN ETIC RESOURCES” LOST IN TR ANSITION? TRADITION AL HEALERS OF SOUTH EAST NIGERIA AND THE DELEGITIMIZATION OF TRADITIONAL KNOW LEDGE AND CULTURAL EXPRESSIONS IN THE A GE OF MODERNITY NOVEMBER 30, 2006 Document prepared by Mr . Ikechi MGBEOJI , Associate Professor , Osgood Hall Law School , Toronto * * This document comprises the presentation in the form received from the presenter. Any views expressed in the presentation are not necessarily those of WIPO or any of its Member States. WIPO/GRTKF/IC/ 10 /INF/5(d) page 2 INTRODUCTION AND OVE RVIEW In the past decade, traditional knowledge systems, (hereafter TK systems) and forms of Cultural Expressions (hereafter CE) have witnessed a belated renaissance, both in policy instruments of some international intellec tual property organizations 1 and in some global international law agreements. 2 This is a welcome departure when indigenous peoples and millions of colonized peoples and cultures were regarded as sub -human and inferior species. In the gradual emergence of TK systems and CE from their status of humiliation and denigration to that of tolerance and grudging respect, concerns have been expressed on how best to protect TK and CE from corrosive and adverse influences and structures.
    [Show full text]
  • Anglican Church and the Development of Pentecostalism in Igboland
    ISSN 2239-978X Journal of Educational and Social Research Vol. 3 No. 10 ISSN 2240-0524 MCSER Publishing, Rome-Italy December 2013 Anglican Church and the Development of Pentecostalism in Igboland Benjamin C.D. Diara Department of Religion and Cultural Studies, University of Nigeria, Nsukka- Nigeria Nche George Christian Department of Religion and Cultural Studies, University of Nigeria, Nsukka- Nigeria Doi:10.5901/jesr.2013.v3n10p43 Abstract The Anglican mission came into Igboland in the last half of the nineteenth century being the first Christian mission to come into Igboland, precisely in 1857, with Onitsha as the first spot of missionary propagation. From Onitsha the mission spread to other parts of Igboland. The process of the spread was no doubt, marked with the demonstration of the power of the Holy Spirit; hence the early CMS missionaries saw the task of evangelizing Igboland as something that could not have been possible without the victory of the Holy Spirit over the demonic forces that occupied Igboland by then. The objective of this paper is to historically investigate the claim that the presence of the Anglican Church in Igboland marked the origin of Pentecostalism among the Igbo. The method employed in this investigation was both analytical and descriptive. It was discovered that the Anglican mission introduced Pentecostalism into Igboland through their charismatic activities long before the churches that claim exclusive Pentecostalism came, about a century later. The only difference is that the original Anglican Pentecostalism was imbued in their Evangelical tradition as opposed to the modern Pentecostalism which is characterized by seemingly excessive emotional and ecstatic tendencies without much biblical anchorage.
    [Show full text]
  • Tabellio – Uxoricidium 29/1
    tabellio – uxoricidium 29/1 ~: T :~ tabellio: so heißen im →stilus curiae die öffentlichen Notare. Im Rahmen der imitatio imperii kreiert der Papst wie der Kaiser notarii publici (seit dem späten 13. Jahrhundert) und ernennt (Hof)pfalzgrafen mit dieser Befugnis (→comes Palatinus). Die Kreierung wird gewöhnlich dem Ortsbischof oder einem ande- ren Prälaten aufgetragen; bei Priestern erfolgt sie mit der Einschränkung, der Notar dürfe nur in piis causis tätig werden. Wenn der Kandidat an der Kurie anwesend ist, fällt die Prüfung in die Zusatändigkeit des →vicecancellarius. Die Urkunden beginnen mit der Arenga →NE CONTRACTUUM MEMORIA und werden als →expeditio per cancellariam der Sekretäre durchgeführt und in ge- sonderten Lagen der Register registriert (vgl. →de officio tabellionatus) <Auf- satz nachlesen>. Die Notare selbst nennen sich notarius apostolica auctoritate; wenn sie, was oft vorkommt, auch vom Kaiser kreiert sind, notarius apostolica et imperiali aucto- ritatibus. Taxe 1316 und 1335: 16 grossi, für Kurienangehörige 12 grossi. Thomas Frenz, "Ne contractuum memoria ...". Direkte päpstliche Ernennung von Tabellio- nen im 15. Jahrhundert. In: Maria Grazia Del Fuoco (Hg.), "Ubi neque aerugo neque tinea demolitur". Studi in onore di Luigi Pellegrini per i suoi settanta anni, Neapel 2006, S. 321- 328 Zum Treueid: Michael Tangl, Die päpstlichen Kanzleiordnungen von 1200 – 1500 (Inns- bruck 1894) S. 50 Nr. 17 Georg Erler, Dietrich von Nieheim, Der Liber cancellariae apostolicae vom Jahre 1380 und der Stilus palatii abbreviatus (Leipzig 1888 = Aalen 1971) S. 10f. José Trenchs Odena, Las tasas apostólicas y el "gratis" papal en la primera mitad del siglo XIV, Anuario de Estudios Medievales 7(1910/1)313–335, hier S.
    [Show full text]
  • Igbos: the Hebrews of West Africa
    Igbos: The Hebrews of West Africa by Michelle Lopez Wellansky Submitted to the Board of Humanities School of SUY Purchase in partial fulfillment of the requirements for the degree of Bachelor of Arts Purchase College State University of New York May 2017 Sponsor: Leandro Benmergui Second Reader: Rachel Hallote 1 Igbos: The Hebrews of West Africa Michelle Lopez Wellansky Introduction There are many groups of people around the world who claim to be Jews. Some declare they are descendants of the ancient Israelites; others have performed group conversions. One group that stands out is the Igbo people of Southeastern Nigeria. The Igbo are one of many groups that proclaim to make up the Diasporic Jews from Africa. Historians and ethnographers have looked at the story of the Igbo from different perspectives. The Igbo people are an ethnic tribe from Southern Nigeria. Pronounced “Ee- bo” (the “g” is silent), they are the third largest tribe in Nigeria, behind the Hausa and the Yoruba. The country, formally known as the Federal Republic of Nigeria, is in West Africa on the Atlantic Coast and is bordered by Chad, Cameroon, Benin, and Niger. The Igbo make up about 18% of the Nigerian population. They speak the Igbo language, which is part of the Niger-Congo language family. The majority of the Igbo today are practicing Christians. Though they identify as Christian, many consider themselves to be “cultural” or “ethnic” Jews. Additionally, there are more than two million Igbos who practice Judaism while also reading the New Testament. In The Black
    [Show full text]
  • Science Education and Challenges of Globalization in Igbo Nation
    US-China Education Review B, ISSN 2161-6248 February 2013, Vol. 3, No. 2, 116-127 D DAVID PUBLISHING Science Education and Challenges of Globalization in Igbo Nation Ezeudu F. O., Nkokelonye C. U., Adigwe J. C. University of Nigeria, Nsukka, Nigeria This paper reviewed the scientific contents in Igbo culture. Description of the Igbos who constitutes an ethnic group occupying southeastern Nigeria was made. It x-rayed the pre-colonial, colonial, and post-colonial culture of Igbo people and identified the scientific cultural activities, which can be harnessed to meet the challenges of modern day globalization. The advent of science and science education in Igbo culture and its applications in various cultural activities of the Igbos both in the pre-literate and post-literate era were discussed. The implications of these for the development of Igbo nation were examined and recommendations were made on how the scientific cultural activities can be improved to enhance the integration of the Igbo culture into the modern-day globalization. Keywords: Igbo, origin, culture, evolution, science education, colonial, globalization, challenges Introduction Igbo Origin and Cultural Evolution The Igbo nation is not to be introduced in the community of nations. The University of Nigeria, the first indigenous university in Africa, south of Sahara and north of the River Limpopo, is Igbo contribution to world civilization. From the 18th century, three Igbo patriots had acquired international fame and reputation (Afigbo, 1981, p. 145): (1) Olaudah Equiano
    [Show full text]
  • The Spread of Cassava (Manioc) in Igboland, South-East Nigeria: a Reappraisal of the Evidence*
    The spread of cassava manioc( ) in Igboland, south-east Nigeria: a reappraisal of the evidence* the spread of cassava by Obi Iwuagwu Abstract That cassava has over the years become the pre-eminent food crop of the Igbo of south-east Nigeria is not in doubt. What is surprising is how this crop, an introduction to the area, now competes with the yam, which according to popular tradition is indigenous. At the same time, the source of cassava and reasons for its adoption by the Igbo both remain subjects of controversy. This work argues that any objective conclusion on the origin and spread of cassava among the Igbo, must take into consideration the period of its introduction, the people’s socio-economic conditions at the time and more importantly, the peculiarities of the crop that made it attractive to the Igbo. Perhaps no other statement illustrates the importance of cassava as a major food crop among the Igbo more than that expressed in the popular Igbo saying: Ji akpu gara ogu gara igwe alaghi ala (‘cassava that came to sustain life and ended up becoming the number one crop’).1 Among the ‘Wawa’ Igbo (Enugu and its environs) cassava is called mbacha agadamgbo, obiara igbo ogu buru isi ya (‘the crop, which came as a hunger buster but eventually out-fought others’). It is important not only for the Igbo, but several other Nigerian communities too, and it is known by different names in the various ethnic groups. Among the Yoruba of the south-west, it is called gbaguda or ege.
    [Show full text]
  • Towards an African-Focused Ecocriticism: the Case of Nigeria
    University of Nevada, Reno Towards an African-Focused Ecocriticism: The Case of Nigeria A dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in English by Chengyi Coral Wu Dr. Jen Hill/Dissertation Advisor May, 2016 Copyright by Chengyi Coral Wu 2016 All Rights Reserved THE GRADUATE SCHOOL We recommend that the dissertation prepared under our supervision by CHENGYI CORAL WU Entitled Towards An African-Focused Ecocriticism: The Case Of Nigeria be accepted in partial fulfillment of the requirements for the degree of DOCTOR OF PHILOSOPHY Jen Hill, Advisor Scott Slovic, Committee Member Daniel Morse, Committee Member Charles Tshimanaga, Committee Member Hugh Shapiro, Graduate School Representative David W. Zeh, Ph. D., Dean, Graduate School May, 2016 i Abstract My dissertation explores early African environmental literary criticism, which I argue, can be traced back to the 1960s. Looking closely at early African environmental literary criticism enables us to recognize the genesis of an Africa-focused ecocriticism, a perspective that emerged in order to critique the impact of colonialism, neocolonialism, and more recent globalization on various African environments. My dissertation also compares the genesis of an Africa-focused ecocriticism to that of early Anglo-American ecocriticism, an environment-oriented approach developed originally from Anglo- American literary criticism in the 1990s in response to “the global Environmental Crisis.” Comparing the genesis of these ecocriticisms enables
    [Show full text]
  • The Warrior and the State in Precolonial Africa Comparative Perspectives
    The Warrior and the State in Precolonial Africa Comparative Perspectives G. N. UZOIGWE The University of Michigan, Ann Arbor, U.S.A. Introduction PREPARING this chapter was at once intimidating and challenging -in- timidating because I have no models to draw from; and challenging because it needed to be done. More significantly, it needed to be done by an Africanist historian. For the days, alas, are gone when such subjects were comfortably left to the nutty anthropologists while historians in their lonely and crusty arro- gance, exuded effortless superiority in dusty libraries and archives in a vain attempt to discover the &dquo;truth&dquo; about the past. &dquo;Hard history,&dquo; difficult enough as it is, is a much more straightforward and simpler affair than the &dquo;new history&dquo;. As our mentors were taught so did they teach us. The result is that most histori- ans of our generation are not properly equipped with the disciplines of anthro- pology and sociology as well as the other relevant social sciences which are crucial to African historical reconstruction. For a good Africanist, in whatever field, must be a jack-of-all-trades and master of one. The truth is perhaps that few of us are really master of anything at all - whatever we may claim. It is possible that I am really describing myself and no one else. Whatever is the case, I must begin this chapter with an apology relative to whatever weaknesses it may have. At a recent international conference on the military in Africa held in Accra, Ghana,’ a pet idea of mine received unsolicited support, namely, that a military interpretation of African history ought, at least, to be as rewarding as the economic or any other interpretation for that matter.
    [Show full text]