Environmental Preservation: the Igbo Approach

www.idosr.org Obiakor et al

©IDOSR PUBLICATIONS International Digital Organization for Scientific Research ISSN: 2550-7966 IDOSR JOURNAL OF HUMANITIES AND SOCIAL SCIENCES 3(1): 68-85, 2018.

Environmental Preservation: The Igbo approach.

Obiakor Ethel Ebere1 Onuora Ngozi Theresa2 and Nnebedum Theodora Ngozi 2

1School of General Studies Alvan Ikoku Federal College of Education Owerri 2Department of Languages/Linguistics/Literary Studies/Theatre Arts Federal University Ndufu-Alike, Ikwo.

ABSTRACT

This study Environmental Preservation: The Igbo approach looks on Igbo people's approach in preserving their environment. The Igbo as a people has great respect for their environment. This is evidenced in its place amongst its gods. In Igbo cosmology, "Ala" one of the deities known as the earth goddess is highly revered and wields so much influence in the well being and success of the people. As an agrarian people, they never fail to protect it from both human and natural harm. Several measures are put in place to protect it from being abused. This is made manifest in the way and manner the preservation is structured: from the immediate family, kindred level and finally community level. Anything short of this is frowned at and at the same time attracts certain penalty on the side of the perpetrator. This work firstly gives brief history of Igbo people vis a viz their location. It further deals with some basic methods and ways the Igbo of south East Nigeria put in place in preserving their environment for healthy and body of its citizenry, their gains and the present environmental challenges as well as the unforeseen disaster ahead of human race. The work concludes by highlighting the success of Igbo of old in protecting their environment, the laws put in place to strengthen them, the organs used in its enforcing these laws and finally a call on the relevant authorities for the maintenance and consolidating on the ideals of the Igbo of the old as Key well as advancing on them.

Keywords: Ndi Igbo, Ala (Earth goddess), Family, Age grade, Masquerade.

INTRODUCTION

The Oxford English Dictionaries negatively. The attendant effects of this describes environment as the unwholesome attitude are already surroundings or conditions in which a starring everyone on the face as it gives person, animal, or plant lives or operate. birth to what is today known as “climate Environment in its explicit definition is change”. Movement for its restoration the totality of mans geographical has become hysterical with different surroundings made up of both land and terminologies: ozone layer depredation, territorial waters including the global warming, green house emission, atmosphere. All over the world today etc. there is a serious concern over harms against the environment and its The urban economic industrialization attendant effects. Man‟s unkindness and the movement of people in search through its daily activities and natural of greener pastures coupled with man factors has affected the environment socio economic activities has 68

IDOSR JOURNAL OF HUMANITIES AND SOCIAL SCIENCES 3(1): 68-85, 2018. www.idosr.org Obiakor et al accelerated environmental hazard. Every occasioned by poor waste management part of the world has peculiar and stream/river recession. environmental challenge confronting it. The western world has hurricane, Statement of the problem: landslide, flooding and earthquake to Civilization with its attendant effect of contain with while Africans precisely technological advancement no doubt Nigerians are ravaged with flood, coastal improves mans way of life. These social and river bank erosion, rivers and realities have potentialities for good and stream pollution, oil spills gas flaring, bad especially in the bond which holds stream/river recession, deforestation, the people together for the advancement desert encroachment, poor of their course. Like [3] observes; “...this sanitation/waste management. [1], causes him to develop so-called predicts that: “it has been observed that „business‟ attitude that seem global climate change will have a strong mechanical, soulless and less human”. impact on Nigeria-particularly in areas The people of Igbo south east Nigeria of agriculture, land use, energy, bio has been until the late fifties a diversify, health and water resources” . predominantly agricultural, rural and While desert encroachment is being pre-industrial society. The Igbo experienced in the Northern part of graduated from semi-urbanized society Nigeria as their environment is swiftly into a modern urbanized with blown away by wind, the Southern accompanying population explosion. region which is sub divided into South The Igbo within a twinkle of an eye is south and South East have their confronted with the reality of towns peculiarity in the environmental growth in absence of major re- challenges. organization as [3], spells out; “There Among the South south (Niger Delta comes a time when congestion becomes Region), it is completely of a different intolerable, shanty towns out of control, scenario. Being an oil rich region, its and health services hopelessly area suffers oil spill, river pollution, gas overburdened. At this point, major road flaring, and flooding. Cole states its expenditure, major housing, drainage implications; “...the flaring contains and environmental services become toxins, which affect the health of the essential, and the costs are enormous”. local communities, thus causing The management of the environment premature deaths, respiratory illness becomes intractable as it becomes and cancer”. Aside health effect of gas difficult for it to measure up with the flaring, it equally has environmental new status it attained. Human activities problem of acid rain. As [2], states that; coupled with nature began to present a “acid rain acidifies lakes and streams litany of woe to the mankind. and damages vegetation. In addition, [3],portrays; “many cities in developing acid rain accelerates the decay of countries cannot keep pace with building materials and paints”. The urbanization, pollution and the South East zone where the Igbo inhabit increasing concomitant generation of which also has some of its states garbage due to changing life styles and classified among the oil producing consumption patterns”. states in the country is confronted with erosion, oil pollution, oil spill, river Aside the global warming which is a pollution, solid waste proliferation universal phenomenon, Ndigbo south east Nigeria has disproportionate

IDOSR JOURNAL OF HUMANITIES AND SOCIAL SCIENCES 3(1): 68-85, 2018. www.idosr.org Obiakor et al environmental challenges that is tearing sixteen million, it is noteworthy that the its environment apart. This includes Igbo are cosmopolitan/itinerant people erosion, flood, waste management and a reason [5], adduce to the fact that “the water recession. This boils down to Igbo are simply very republic in nature man‟s inhumanity to nature. People are and would easily uproot themselves and rendered homeless as these disaster their families to search for greener claims their lands and farm lands, pastures”. Their republican nature saw homes and lives are lost, their means of about 80% of the Igbo live outside the livelihood threatened. These alarm bells traditional enclave of the South east. It are tolling every day as the earth cringe is generally believed that outside their in protest over mans environmental traditional enclave, the Igbo constitute waywardness. Movement for its the second largest population in other restoration has become hysterical with states. different terminologies: ozone layer depredation, global warming, green The occupation of the Igbo is subsistent house emission, farming while those living along coastal areas (riverine communities) engage in Hitherto Igbo people have measures put fishery. Being cosmopolitan in nature, a in place for the preservation of their lot of Igbo descent migrated to other environment which is embedded in their parts of Nigeria and beyond in search of religion, culture and socio-political life. greener pasture. This attribute of the With the emergence of colonial masters, Igbo gave birth to the saying; “if you go the Igbo adjusted to a system of order to any place and did not find Igbo based on formal controls, rules and person, better leave the place because is regulations that crumbled the bond and not a land of the living”. They are the communal spirit through which they predominantly Christians with traces of maintain social order. people who still practice traditional African religion. They are blessed with Ndigbo (Igbo people): very good weather that translates to a fertile land. [6] x-rays: The Igbo people of Nigeria called in Igbo parlace “Ndigbo” is one of the largest Igboland has a tropical ethnic tribe in Nigeria West Africa. climate. The average Nigeria being a multi lingua country annual temperature is with over four hundred tribes, but for about 80f with an annual convenient sake officially recognises temperature of between 5 three tribes: Hausa, Igbo and Yoruba. and 10. There are two Ndigbo are found in the south eastern marked season dry and part of Nigeria. [4] in his description rainy seasons. The former says Igbo land “...lies within the starts in October and ends recognised negro belt”. The word Igbo in April. The later serves as their language, geographical commences in April and spread as well as a people. They occupy ends in October with a five out of the thirty six states that break in August. made up of Nigeria. Aside the five states, the Igbo also constitute more The Igbo love, cherish and preserve than twenty five percent of the their environment knowing their wealth population in two of their neighbouring and success comes from it. They have states Delta and Rivers states. Nigerian stipulated code of conduct guiding their census of 2006 put their population at relationship with their environment to 70

IDOSR JOURNAL OF HUMANITIES AND SOCIAL SCIENCES 3(1): 68-85, 2018. www.idosr.org Obiakor et al ensure harmony. [6] cites Unokas and vindicate the person. Because the lamentation; “every year”, he said sadly, Igbo believe that (ala/ani) the earth “before I put any crop in the earth, I goddess wields much power and can kill sacrifice a cock to Ani, the owner of the evil person that swears falsely with her land. It is the law of our fathers”. name. Any sin or abuse against the land is viewed as an abomination (aru). It Igbo people are predominantly farmers. takes certain rituals to cleanse the land Their staple crop is yam and its harvest and to appease the goddess. If anyone time is highly celebrated with fanfare in dies and is believed to have been killed a festival called (iri ji ohuu) new yam by the earth goddess, such individual is festival. They cultivate and grow yams not buried in a normal way, the person in large numbers because it is a yard is thrown into the evil forest called “ajo stick to measure wealth and social ofia” to be eaten by vulture and carrion status in Igbo land. In their agricultural birds. life there is very clear distinction and division of labour between men and Amongst the Igbo ala the earth is viewed women. Certain crops are tagged men‟s beyond the earth surface as it entails crop like yam the king of crops while the totality of the environment hence its vegetables are grown by their women place and importance in their day to day and it‟s called female crops. The land activity. [8] summarises its import: (ani/ala) which is the mother earth is not only loved and cherished by the “In Igbo religious world view, key areas, Igbo it‟s also revered and worshiped. [7], such as land, river, hills, forests, caves, while confirming the agricultural based are believed to be controlled by female culture of the Igbo posits that; “because deities. Such sites are also connected of the critical importance of agriculture with agriculture, fertility, morality, in Igboland, the land (ala/ani) is deified. mores, beauty, and blessings”. Ala/ani was the most important deity in Desecration of Ala could spell doom to Igboland”. In Igbo world view, (ala/ani) the people by causing famine in the land the earth has its place as one of the and diseases. deities “lesser gods”. It wields much Aim and objectives of the study power as it is seen as an abode of the human being and source of their wealth. In the face of the enormous and Ala also known as the earth goddess multifaceted environmental challenges being a woman is goddess of fertility currently devastating the Igbo land and has power to kill evil people. The particularly and Nigeria in general,, this Igbo use it as weapon to curse their work is aimed at bringing to fore the transgressor by invoking the wrath of current environmental status of people the earth goddess to terminate the of south east Nigeria (Ndigbo). To draw enemy‟s life (ala/ani kugbukwaa gi). the attention of the international community especially the World Health Ala is also used as an instrument to Organisation (WHO) and the United prove ones innocence. An accused Nations International Children Education person in a bid to prove his or her Fund (UNICEF) to the looming imminent innocence beyond reasonable doubt will dangers and death and other attendant stand on the earth (ala/ani) barefooted effects of poor sanitation, flooding, to recant what he is being accused of erosion and water recession. and prove his innocence. Once this is done the case is permanently laid to rest seeing that (ala/ani) will search the truth 71

IDOSR JOURNAL OF HUMANITIES AND SOCIAL SCIENCES 3(1): 68-85, 2018. www.idosr.org Obiakor et al

Scope of study time. One of such practice is the respect for (ala/ani) the earth goddess. [9] relays The scope and area of study will be the punishment meted on a man limited to the five south eastern states (Okonkwo) who broke the peace of the of Nigeria: Anambra, Imo, Abia, Ebonyi holy week the earth goddess is and Enugu. This is because these states celebrated by beating one of his wives: share the same history, speak same language, practise same culture, share The evil you have done can ruin the same aspiration and are faced and suffer whole clan. The earth goddess whom the same environmental challenges. you have insulted may refuse to give us Emphasis will be on environmental her increase, and we shall perish...you problems associated with flood, erosion will bring to the shrine of Ani tomorrow and solid waste. one she-goat, one hen, a length of clothe and a hundred cowries. Igbo people and preservation of their environment: This belief is passed on from generation to generation and through parents to The Igbo see the earth goddess as the their children. By this practice the owner of the earth (landlord) and all that reverence and worship of Ala the earth is therein, while they believe that they goddess is pepertuated within the clan are mere tenants who must be of good because of their strong belief that their morals behaviour to avoid being ejected wellbeing comes from her and abuse of by the land owner the (Ala/ani) the its tenets could spell doom not just on mother earth. The Igbo man‟s level of the offender but on the whole obedience /submission to the spiritual community. and physical superiority of the mother earth determines the returns he gets Within their immediate family setting, from agricultural produce and the the children are taught to keep the overall harmony he enjoys in his habitat environment clean by sweeping the including supply of other natural compound and clearing it of grass and resources like water. Every Igbo child is other filth. The cleaning is regimented brought up to know all the rudiments of in a way that the boys are expected to protection of his or her environment concentrate on certain areas as well as from the earliest stage of life. This the girls. While the boys are charged trickles down from the family, to the with the outside of the compound the kindred, village and down to community girls always focus on the inside with the level. Environmental preservation by supervision of the mother. The refuse this effort becomes a way of life to an generated in the course of the cleaning average Igbo man and woman. are never disposed anyhow. They are sorted into perishable and non Family level perishable garbage. The perishable rubbish is taken to the the farms as The family here depicts the immediate compost manure after decay. Such is family that consist the father, mother mostly deposited as manure for such and their children. In a typical Igbo plants as plantain. The girls after family children grow up under the sweeping the house toe the same tutelage of their parents and the hygienic method but most importantly; extended family tree. They learn the ashes generated from the kitchens through observations and instructions are collected and used as pesticide to and whatever they learn during this ward off ants and flies while the corn period guides them throughout their life 72

IDOSR JOURNAL OF HUMANITIES AND SOCIAL SCIENCES 3(1): 68-85, 2018. www.idosr.org Obiakor et al stick and its rafter are recycled to Kindred (Umunna) level generate fire to cook. The ashes are carefully sprayed in the toilet to protect In Igbo setting the kindred (umunna) is it from cockroach and fly infestation. made up of families of the same blood Aside the toilet the ashes are equally with all the extended connections. It used on ant prone areas especially trees consists of paternal cousins at first and from being invaded by soldier ants. second levels. No member of same (umunna) is allowed to marry each The management of the cleaning of both other. [10], gives its elaborate definition the house and the compound during the as: dry season differs from the raining season. Cleaning of the house during The term umunna dry season requires spraying water on suggests two notions. The the floor of the house to suspend the first is the extended eruption of dust which can have adverse family described above as effect on the health of the people and the micro umunna social the environment. Before sweeping the unit while the second floor of the house, reasonable quantity could be said to be a of water is spewed out sparingly to group of extended make the environment friendly for all families at the macro- and sundry. This is equally done on the umunna social level outside (ama) to dispel dust eruption designated as kindred. during the sweeping of the compound. This is a larger social unit with members or Among the Igbo of the south east households that belong to Nigeria, non-degradable items like a set of remote blood pieces of broken clay pots and plates, brothers and sisters. They broken bottles, metal cans and other out claim and can in fact trace used kitchen utensils including house their common ancestry to hold equipment are usually thrown a common ancestor. inside a burrow pit specifically dig for such purpose. This is done in order to Under the kindred level the Igbo social reduce to its barest minimum all items life knitted them together. As [11], that will constitute environmental exhumes; “one is expected to identify nuisance within the compound and the with his umunna while the umunna farms because these objects cannot stands and identifies with him in good decay. Although certain non-degradable and in bad, thus individualism is never wares were not too much of encouraged among the Igbo”. The environmental challenge during the time coming together of different families under review, but little that were though of same blood necessitated the generated were properly disposed. Such establishment of social order to foist preservation techniques help mutual understanding and to check archaeologists in their finding as they breakdown of law and order as well as constitute part of the artefacts they preservation of assets jointly owned by unearthed in the cause of their research. the kindred (umunna). Such collective This articulated management of assets of the kindred including village generated filth within the family level square where all kindred social activities boils down to the serenity the Igbo of takes place which [12] describes as old celebrated. “...the melting place for political discussions, communal sports and 73

IDOSR JOURNAL OF HUMANITIES AND SOCIAL SCIENCES 3(1): 68-85, 2018. www.idosr.org Obiakor et al games. The community deity is often to form a complete Igbo located there so it is also the centre for family which then is religious activities and even trade”. normally large. This model of the family The upkeep of the village square like widens further so as to clearing of grass is the social include the kindred-the responsibility of the younger male of extended patrilineal the kindred (umunna) while the women family known as Umunna wives of the kindred men are tasked a gathering of kindred in with the decoration of the mud house turn constitutes a lineage- that housed the deity. Explaining the ebo. This lineage levels of structural differentiation, [13] eventually extends to quoting Smith says “all the Igbo form a village-ogbe, which communities ensure differences in the is simply a collection of distribution of differentiated rules lineages. among their adult men, and women on the other hand and between them and Worship at the village level is more the children on the other hand”. elaborate as various kindred are been represented while they share and In Igbo land at the (umunna) level, there celebrate same deity. Among the Igbo, are not many activities to celebrate no family (ezinulo) and kindred because its guiding principle is not far (umunna) can function independent of from that of the family even worship is others as they believe that there is never done elaborately under the strength in coming together (igwe bu kindred level. [13] gives credence to this ike). when he says that “some elements which characterise the extended At the village level (ogbe) institutions family...recognition of common communally owned by the village is responsibility, allegiance to a common maintained and sustained collectively. ancestor and worship, joint economic The village square, used for recreational activities on production or consumption activities is periodically maintained or both”. Sacrifices and worships are especially few market days to the rather done more under family level celebration of any festival. Younger than at kindred (umunna) level. The males of the village are saddled with the essence of having recreation ground task of weeding the (ama) of grasses, under the kindred (umunna) is basically reconstructing and replacing chairs in for meetings and moonlight tales as well preparation for the celebration. The as training ground for eventual women precisely the women married competition at the village cum into the village are given the task of community level. The kindred (umunna) beautifying the mud house housing the are thus made more meaningful when village deity. The young girls will also it‟s subsumed in the village (ogbe) level. help out by fetching water while the This coming together of various kindred elders of the village assume supervisory bring into being the village (ogbe). [14] role. sums it thus: In a typical Igbo society, villages own, No nuclear family is operate and fetch common streams or totally autonomous. Each water head. Young boys and girls must necessarily be between the ages of 10 to 15 years are connected to others so as responsible for the upkeep of the village 74

IDOSR JOURNAL OF HUMANITIES AND SOCIAL SCIENCES 3(1): 68-85, 2018. www.idosr.org Obiakor et al stream. Once you are within the above used to extend the streams frontier, mentioned age bracket, you will raise sand and form embankment automatically get involved in the maintenance of the village stream which After the cleanup exercise roll call is is normally done at least once in a conducted and any child that was absent month on a particular market day. If by will be fined. The fines for defaulting any reason one will absent himself or members are always in accordance with herself from participating due to ill the rules and regulations. Those present health or other circumstances beyond will match to the homes of the one‟s control, she must obtain from the defaulters to demand for the fine to be age group leadership to be absent. paid and enforce the rules. Failure to pay the fine attracts seizure of any of During the cleaning of the stream, no the property in lieu of the money. The one is allowed to fetch water pending property will only be released after the when the exercise is completed. The fine is redeemed. cleaning usually takes place as early as six in the morning when the young boys In Igbo land, the community markets and girls in their numbers match are also cleaned by the women of towards the stream. Already their various villages. There are four market cleaning implements made up of short days in Igbo land named as flat plank, broom and the long broom followswhich is; Oye, Afor, Nkwo, Eke. (akpata) made from palm front are The markets are usually given face lift permanently kept and hiding within the ones in a month. The market is stream environs. During the cleaning, structured in such a way that every overgrown grasses are cut down, while village has a part of the mareket leaves of tree, sludge and other dirt specifically apportioned to it. Aside the things within the stream are cleared and monthly cleaning, the women after disposed. Public makeshift bathe room selling their wares which is mostly are rehabilitated by changing the weak agricultural produce sweep and dispose palm fronds. Ridges made of sand from the filth appropriately. Community the stream are formed to streamline market activities in Igbo land are mostly demarcations with the support of logs women affairs as their men use that day of wood. to felicitate by drinking palm wine (nkwu ocha) exchanging banters with This is simply to demarcate areas where their peers. There is always market one is allowed to wash clothes, and or master (eze ahia) a position that is held do other chores at the stream. It must be by men carefully constituted to noted that the clothes are of different maintain law and order in the market category as children‟s clothes soiled including its cleanliness. Any village with shit are never allowed to be washed that falls short of its expectation by not inside the stream rather such a person cleaning and disposing its garbage can draw water with bucket move away properly after each market day is fined from the stream and wash such clothes. accordingly. Those soiled with urine have areas meant for it. In Igbo land, nobody is Community level (ora obodo) allowed to fetch from a community The community (obodo) is the last stream with cooking utensils or any stretch or rather the melting point of the such materials used to store oil. People Family (ezinulo), kindred (umunna) and are not allowed to enter into the stream village (ogbe). A conglomeration of with foot wear. The short flat plank is 75

IDOSR JOURNAL OF HUMANITIES AND SOCIAL SCIENCES 3(1): 68-85, 2018. www.idosr.org Obiakor et al villages forms a community-obodo. This on the month of October, all the major is the wider extent of the Igbo social roads in the community will receive unit [15]: “all the activities, serious attention so as to restore its responsibilities and festivities at the formation washed away during the rainy family, kindred and village levels are season. The maintenance will lead the further replicated at the community community through the next raining levels but on a robust/elaborate season after which the exercise will be manner”. The same manner they share re-enacted. During the maintenance things in common economical and work, embankments and barriers are development wise at the village and erected at the erosion prone areas with a kindred levels is the way it appears at flood catchment pit at certain ends. the community level. The Igbo believe These catchments/burrow pits restrict that as a community they have one and reduce the force of the flood and at purpose and common destiny to pursue. the same time reduce flood and erosion [16], quoting Biko affirms “hence in all from washing away of the roads. The we do always place man first and hence road maintenance entails cutting all our action is usually joint community overgrown grasses, using stems of trees oriented action rather than the like palm tree to form base for the individualism”. embankment and opening up natural water channels as well as removing Among the Igbo, one does not live for obstructions along the water ways. The himself but for the community and all organ through which major projects are that the community stands for. The executed in Igbo land is through the age community function based on the grade. principles of dialogue and consensus. It‟s in the light of this that [17] says Age grade system that; “the community is the custodian of the individual. So one must always get Among the Igbo people, age grade identified with it”. At the community system is a revered organ of level development projects are development of their communities. Age executed. These include roads and grade formation is a celebrated system community town hall markets etc. Road of governance among the Igbo people of construction and maintenance is taken Nigeria. Age grades are formed by serious in Igbo land. At a particular people within the community who were period and season in the communities, born at a particular or certain age every able bodied men of the brackets. In most communities people community are mobilised to give access within 3 to 4 years age bracket are roads to their communities facelifts. grouped to form one age grade. Among Even the physically challenged members the Igbo, women do not on their own are involved in one way or the other. join age grade rather their husband age Through their participation either by grade automatically becomes theirs. One singing songs and playing on local gets initiated into the age grade system musical instruments motivates the able at the peak of his productive year when bodied men as the work lasts. he will have the needed strength and zeal to contribute to the development of It is worthy note that these his community. Age grade is a call to development initiatives like road serve ones community. It is a platform maintenance are usually done once in a provided for the men in every year within the month of October at the community in Igbo land to give back to termination of rainy season. Each year the society. 76

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Each age grade for identification sake appreciate their commitment to the has a unique name given it by the elders welfare of the community. (Olu/oru uzo) of the community. Such name is usually road rehabilitation/maintenance among derived from the historical events that the Igbo is never a women and children took place within the period of years of affair. its formation. For example, the age grade that was formed after 1970 As the work progresses musical Nigerian Biafran(the Igbo) war were renditions from the weak and the named (agha nyere uche) meaning war physically challenged amongst them has taught us a lesson. Those formed rents the air and props them to do more. after communal war is usually named The songs are usually songs that (udo ga adi) age grade meaning peace recount the historical exploits of the must reign. Once any age grade is community ancestors and heroes mentioned, the people normally reflecting how their community associate their name to a particular subdued their enemies, incantatory song cause or historical event that predicated eulogising the warriors and the braves their formation. The age grades are the in their community and solidarity song development vanguards of their all aimed at gingering them to do more. communities as they pursue every task As the music reaches its crescendo, the with vigour and enthusiasm. It‟s through warriors among them who could no the various age grades that the Igbo longer hold their feelings will be execute the construction/maintenance triggered to exhibit exclusive dance of their roads which is usually done at steps depicting manliness of Igbo men times that of the year leading to dry folk (izo okika). Some under this season. influence will climb big trees with bare hands which no ordinary man would be When the time approaches, town criers able to achieve. While others will go round every market day announcing accomplish an hour job in twenty the day of the (oru/olu uzo) road minutes showing how far the songs rehabilitation. Usually, three age grades boosted their energy. that are still in their productive stages are mobilized to participate in this Having cleared the roads of overgrown exercise. The age grades involved are grasses, the group will carefully study clearly stated in the announcement to flood prone areas, identify and give streamline which and which age grade special attention to them. that will work in that given year. Even Catchment/burrow pits (umi) are dug at at the early stage, the rural urban the sides of such areas especially sloppy migration did not in any way affect this roads to slow down the rush of flood as the Igbo sons in Diasporas in their waters. Palm fronds (igu nkwu) and logs numbers come home to partake in the of wood are used to construct exercise. It is not permitted that any embankments. These are further adult male of the community to be strengthened with the support of red absent. Even the elders though are not sands generated while digging the mandatorily part of the “olu uzo” road burrow pits. rehabilitation make efforts to be in It is of interest to note that the (olu/oru attendance. The elders‟ responsibility uzo) road maintenance is an early during the exercise is unique; they morning activity which is terminated at supply the able bodied age grade the rise of sun. But that will be after the members with (nkwu ocha) palm wine to rubbish generated was properly 77

IDOSR JOURNAL OF HUMANITIES AND SOCIAL SCIENCES 3(1): 68-85, 2018. www.idosr.org Obiakor et al disposed at designated areas. The being used for administrative control, grasses are taken to the farm lands to masquerades appear during traditional form manure while uprooted trees are celebrations such as title taking, cut into logs, parked at a safer corner to marriage ceremonies and royal outing serve as fire wood when they dry. After ceremonies known as ofala festivals the work is satisfactorily completed, the with intent to entertain the audience. group will then converge at the Masquerade is purely men affair because community square (ama obodo) to savor women are strictly restricted from its their (nkwu ocha) palm wine. Such activity. Away from its entertainment occasion affords the community age aspect, functions of masquerade among grades and elders oppurtunity to share the Igbo of old could be likened to the jokes and banters. Some hiding truths duties and powers vested on today‟s are unravelled but that ends within that police as [18] posits; “the masquerade circle as Igbo men are known to keep was successfully used for the secrets especially when it has to do with maintenance of peace and the their mistresses. enforcement of laws and regulations. It was also used as a means of After the “olu uzo”, the next after the entertainment”. As a social control, [18], entertainment and recreation is further asserts that: compilation of defaulters‟ names. Those that have genuine reason to be a married woman who absent such as on grounds of sickness was in the habit of going and bereavement, are not marked for out in the evening and punishment. The role call is done coming back late, would village by village because it‟s easier at be unconsciously inviting that stage to verify the defaulters the masquerade to amongst them. A day is set aside when discipline her...a woman the homes of defaulters will be visited who cooked very late for for the recovery of the fines and her husband every night penalties. This stage is when was also disciplined by masquerade comes in an organ through the masquerade. which Ndigbo enforces law and order and recovery community fines and Membership to masquerade is penaltie. exclusively is of men folk only. The initiates are admitted into the cult as Masquerade early as age of 10 or there about. Initiation into masquerade cult is Masquerade cult plays important role in shrouded in utmost secrecy. It is Igbo the socio-political life of Igbo society. people‟s first step of acknowledging the Among the Igbo of south east Nigeria, ability of their male folk to conceal masquerades embody the spirit and secrets. Igbo strongly believe that men physical realm of existence of man and should maintain certain level of secrets as such command such recognition in especially with some cultural things the cosmology and culture of Igbo with their wives. For example an nation. The mystery surrounding initiated Igbo man in the cult of masquerades in Igbo land is strong and masquerade is expected not to share the encompassing. This is because it is secrets of the cult with any woman not believed that the masquerade is a spirit even the wives or mothers. It is a of their dead ancestors that springs general belief that women talk too much fought from the mother earth. Aside and can hardly keep secrets. As a cult, 78

IDOSR JOURNAL OF HUMANITIES AND SOCIAL SCIENCES 3(1): 68-85, 2018. www.idosr.org Obiakor et al its secret is only known to their challenges arising from erosion menace, members. Masquerade is equally called flood, landslide, water recession, land living spirits because it is believed that and water pollution and refuse they conjured up from land of the dead management. These challenges have to a to appear with rituals and invocations. greater extent affected their sources of livelihood. Being an agrarian people In Igbo land, there are different types of endowed with arable land Ndigbo is masquerades for different events and fanatically and culturally attached to occasions. Certain masquerades are their lands. With these environmental known for their entertainment value challenges, a good percentage of their while some are known for their ritual farmlands are washed away, formed values especially those that are needed gullies and their water and lands to perform burial ceremonies. There are polluted thereby affecting their means even the same masquerades known for of livelihood as well. their use in enforcing community laws, keeping order and maintaining social Erosion control. Erosion is defined as the washing away The masquerade cult and its position of the soil surface by natural agents within Igbo spiritual and physical lives such as water and wind. [19], defines are high. Masquerades have powers to erosion as “one of the surfaces invade the privacy of any member of processes that sculpture the earth‟s Igbo community especially defaulters landscape and constitutes one of the house and cart away any valuable even global environmental problems”. There in their absence or place a totem that are several factors to gully erosion. It signify their visit to the house. The could be as a result of natural factor or offender can only obey and pay the that triggered by human unfriendly stipulated fine or meet any other activities to the earth which [20] lists as; conditions the village masquerade cult “urbanization, deforestation, has stipulated. Masquerade is a spirit overgrazing of cattle, poor agricultural conjecture created by the communities practices industrial agriculture, roads to maintain sanctity, peace and order. and anthropogenic climate change”. The use of masquerade to recover fines reduces acrimony between families. A The entire five states of south east case that would have been in-between geographical zone of Nigeria are being humans is being handled by spirits so ravaged by erosion menace that is the offender will not have basis to feel gradually evolving into epidemic offended by accusing any of the magnitude. As [21] observes; “the south members of spearheading the taskforce east is therefore obviously threatened that invaded his house. Secondly no one by a physical environment that seems prays to entertain masquerade whose ever ready to ship into nothingness”. intent is to recover fine. Among the Igbo Just as the Northern zone of Nigeria has it‟s not a good development. desert encroachment to contain with, the Igbo located at the southern part of Environmental challenges in Igbo land: Nigeria are confronted with mirage of serious land degradation as a result of The world all over including Ndigbo is soil erosion. [22],in his statistics posits to grappling with the realities of global that; “Anambra, Abia, Im o, Enugu and environmental degradation. The Igbo as Ebonyi states have over 750,650, 500, a people has unique environmental 400 and 250 major erosion sites 79

IDOSR JOURNAL OF HUMANITIES AND SOCIAL SCIENCES 3(1): 68-85, 2018. www.idosr.org Obiakor et al respectively”. He further states that the Igbo states at the Senate retreat in the above gully figure is without smaller zone in 2009 speaks volume of their and young gullies which shall with time pains and agony. [5] quoting Obi definitely progress to major gullies. Anambra state governor‟s presentation [23], in his estimation says; there are says “villages are being washed away about 1000 erosion sites with varying while lives are being lost due to the degrees and dimension in Anambra menace of erosion. The entire water state. Though his figure is in contrast system in Onitsha, for example has also with that of 760 sites quoted by [24], been washed away leading to scarcity of given that [24]in his enumeration water in the area”. The Enugu state excluded smaller and younger gullies governor Chime cries and says “our his figure is not out of place. dwindling finances could not match the enormous funds needed to fight the Gully erosion being cancerous in nature menace...no fewer than 317 erosion spreads speedily minute by minute sites had been identified in Enugu alone destroying lands natural nutrient. we need urgent and sustainable People‟s homes were buried inside the intervention”. That of Imo state Ohakim belly of the gully thereby rendering host retorts that “the trend must not be of people homeless and turning them allowed to impoverish our people. While into refugees [24] in his fears says: their Abia counterpart Orji says “lives had been lost in all the local At the rate and speed gully erosion is governments in the state on account of advancing and spreading all over the gully erosion menace. Igboland, one can predict with a high degree of uncertainty that many The complaints are endless as the communities shall be no more in the erosion menace continues to take its toll next ten years when they would have on the lives and property of people of been wiped out with their lands. south east Nigeria. Erosion no doubt is causing horrendous and incalculable The erosion statistics in south east havoc in Igboland. Nigeria is unquantifiable due to its advancement happens intermittently Here is a list of the 5 south eastern with every rainfall. The presentation of states and some of its erosion the governors of the 5 south eastern devastated communities; S/NO States Erosion Prone Communities 1 Anambra Agulu, Nanka, Oko, Umumnze, Achina, Nnewi, Alor, Oraukwu, Ogidi, Ekwulobia, Nnobi, Uke, Ideani,.Ojoto, Obosi, Awka, Abagana, Enugukwu, Ozubulu, Oraifite, Alor, Abatete, Uga and Achina 2 Imo Okwudor, Okigwe, Orlu, Mbaise,and Osina. 3 Abia Bende, Ekoli, Ohafia, Uzuakoli, Abiriba and Uturu 4 Enugu Udi, Ngwoo, Umumba Ndiuno, Oji-River, Achi, Ugwuoba and Nsukka 5 Ebonyi Uturu and Afikpo followed by Abia state. Aziatika (2013) in his analysis agrees that “although The chart above shows that out of the 5 other states in the south east south eastern states, Anambra has the geopolitical zone of Nigeria have some highest number of erosion sites dose of the environmental ogre, none 80

IDOSR JOURNAL OF HUMANITIES AND SOCIAL SCIENCES 3(1): 68-85, 2018. www.idosr.org Obiakor et al compares to the intimidating number all its coastal communities where and sizes of the erosion in Anambra submerge by the flood leaving its trail state”. This is also in line with [21], of devastation and destruction. [4], assertion: recalls that; “in Anambra state, south east Nigeria heavy flooding has It is a known fact that submerged several communities and Anambra state is one of about eight local governments were the most ecological affected, but the worst hit is Ogbaru damaged states in Nigeria. Aghamelum, Anam among others”. The Erosion has rendered submerged communities with its people many homeless and made predominantly fishermen and farmers fertile land useless while aside being refugees were thrown out of still threatening to eat up market as a result of the flooding which 2 the 4844km area of the affected their source of livelihood. state. Although flood is termed natural disaster, human activities could to a Flood large extent trigger and encourage its Flood is a large volume of water emergence. It could be as a result of covering an area that could be as a poor planning, blocking of water result of heavy rainfall or excessive channels and building along waterways discharge of waters. This is another big among others as Oshikoya of federal environmental challenge devastating the ministry of environment explains; “flood communities of south east states of hazards are most prevalent in the major Nigeria. It is triggered by the constant river flood plains and urban areas with human activities and growing inadequate drainage”. Oshikoya further population one of the attendant effects reveals that the environmental of urbanization. Several other factors degradation in Nigeria south east has let could cause and aid flooding such as: the floods devastating several villages. heavy rainfall, deforestation, soil nature, While in some villages he says climate change, poor waste disposal graveyards, and ancestral shrines have among others. Flood by its activities been washed off. cannot be separated from erosion as its The flooding lead to physical damage to end product usually results to gully roads, telecommunication/power erosion which occurs during rainy generation networks, loss of lives and season. It is prevalent on coastal displacement of large population of communities. Nigeria in 2012 recorded people. [23], portrays that; “the flood heavy flooding that wreaked a lot of sacked members of the National Youth devastation with loss of lives, farm Service Corps NYSC posted to Ogbaru lands, buildings and other valuables. local government Area of the state. They Flood silts spring waters and rivers with woke up only to find their residence transported materials and contaminate under water, with most of their them. The contaminated waters become properties destroyed”. unsafe for consumption and for other domestic use even as the fishes, animals Solid waste/Refuse and other eco system are not spared either. Solid wastes commonly referred to as refuse in Nigeria are substances Ndigbo south east Nigeria were greatly generated by man in his day to day affected by the 2012 flooding as almost activities. Solid wastes are consisting of 81

IDOSR JOURNAL OF HUMANITIES AND SOCIAL SCIENCES 3(1): 68-85, 2018. www.idosr.org Obiakor et al organic and inorganic materials some Indiscriminate and non coordination of are toxic and hazardous especially solid waste poses serious challenge to industrial generated wastes. Sources of the environment as refuse dump along waste generation include homes, the roads are washed away by rain and industries and markets. [24] classifies block water channels leading to household solid waste as that “...made flooding. According to [8]; “most roads up of garbage, a term used for the waste are filled with refuse which leads to matter that arises from the preparation flooding especially during the rainy of food and consists of waste food, seasons”. [15], quoting Ekugo also vegetable peelings and other organic asserts that; “many urban centres in matters”. The uncontrolled expansion of Nigeria are suffering from the menace of cities occasioned by rural urban improper waste disposal which has migration gives rise to huge generation resulted into...flooding in urban of solid waste in south east Nigeria. [6] a centres” south east Nigeria inclusive. reason he also attributes to the; “cosmopolitan status of many south Observation and Recommendation east which drives economic activities of From the earliest days, Ndigbo has very the states, having many major markets”. high sense of responsibility towards Inundated with the challenges of their health and environment. Going by urbanization (population growth) proper their community structure before their refuse management pose greater encounter with European civilization, challenge to the people and the Ndigbo could not be described as a government of south east Nigeria as its people without sense of hygiene. The generation overwhelms its evacuation. emergence of civilization and branding Mountains of refuse take over streets, of their belief system as primitive and markets and roads in urban cities and mundane dealt a heavy blow on their semi-urban cities in south east Nigeria. system of life. According to the Igbo, Movement along the roads are most time going against the gods brings disaster to hampered by the presence of refuse mankind which could only be averted heaps as humans and refuse compete when certain rituals are performed. for right of road a development [6] The alternative to the Igbo adduce to; “poor waste handling environmental preservation offered by practices and inadequate provision of the government leaves disastrous lacuna solid waste management facilities in that presently threaten their existence cities of developing countries resulting as a people. The environmental monster in indiscriminate disposal and staring Ndigbo in the face could be unsanitary environment”. Citing the adduced to negligence on the part of the presence of mountains of refuse in one authorities (government) which cut south eastern state, [23] paints the across every strata of the government picture of a market in Owerri Imo state from federal, state down to the local south east Nigeria; “...expectedly flies government level. Even the monthly now have field days feeding environmental exercise enacted by the sumptuously from the refuse that government and other laws are not frequently emits offensive odours with productive as government renege in maggots as landlord in the area. their part of the bargain of evacuating Aside its health implication, there is generated refuse to its final dumping correlation between poor refuse site. As a result, the generated refuse disposal/management and flooding. stockpile and falls back into drainage 82

IDOSR JOURNAL OF HUMANITIES AND SOCIAL SCIENCES 3(1): 68-85, 2018. www.idosr.org Obiakor et al system aiding flooding. Residents are its communities with projection of short of primary dumping site a about 25 years. Make plan for the development that forced them to Resettlement of those that will inhibit stealthily dump it indiscriminately the remodelling exercise; expansion of including water channels and along the roads and drainage system as such will roads. not be ruled out. Introduction of environmental studies in its school Corruption, negligence and insensitivity curriculum and make it mandatory from on the part of the government is among primary up to secondary school level. the major challenges hampering the preservation of the environment as [17] Formulate policy and programme that reports; “inspite of sanitary levy being will encourage recycling and converting paid by the traders to the officials of waste to wealth through Public Private Owerri municipal council, the market Partnership (PPP). Embark on house to has been overtaken by refuse”. house collection of refuse at least three Government is overwhelmed by the times a week and emergency disposal population explosion of its cities due to point established at the end of every the absence of master plan which would street. Create public awareness on the have projected what the cities would dangers of mans violent attack on the look like in years to come. As [25] points environment. Government should liaise out; “rapid urbanization in developing with communities for early detection of world if ignored can be a threat to flood and erosion prone areas so as to health, the environment and urban apply protective measure in place of the productivity”. The water channels are current damage control. Excavation of overwhelmed by the domestic and sands from erosion/flood prone areas industrial waste being discharged into it should be abolished. Re-awaken the due to the retention of small water environmental consciousness of Igbo in channel that is not in commensurate preserving their environment by with the growing population of the erecting embankment, digging communities. Government embarks on catchment pit, proper refuse disposal damage control as they fail to tame etc. To discourage indiscriminate erosion when it‟s on infancy stage. erection of houses by making it mandatory for every building to have A way out of the present environmental approval as this will check building logjam is for the government to first along waterways and erosion/flood and foremost produce a master plan of prone areas. CONCLUSION

Adaptation and mitigation is the ground, effective interventionary and keyword. Climate change is a rebound of long term measures are required to save man‟s unkindness to the earth man and the earth from further manifested in flooding and erosion, devastation. Even nature has gone out of induced by poor refuse management proportion as man now witness serious which increase rapidly. Hence more disruption of climate pattern. devastation of houses and property, Government can only preserve the farm lands, displacement of people and environment when it pursue its communicable diseases are imminent, environmental policies with sincerity of an urgent/committed step need to be purpose and when man sees the earth as taken. Since the realities of the his abode and source of livelihood. impending are imminent and realities on 83

IDOSR JOURNAL OF HUMANITIES AND SOCIAL SCIENCES 3(1): 68-85, 2018. www.idosr.org Obiakor et al

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