Igbo Culture Vanishing gradually

While obstructive name calling take to the air with careless desertion, the liable parties hide behind the pledge of ignorance of the commotion ensuing from their desire to engage in a fête of propaganda feud. As a consequence, the opportunity of channeling the effluent energy towards resolving a clear and present danger befalling all Igbos in the Diaspora completely dissipates amidst the entire hullabaloo. Applying the technique of using the tongue to count the number of tooth in one's mouth while contemplating on this issue, reveals the case of a vanishing culture – the case of a vanquishing Igbo youth – the case of Igbo Youths turning African Americans at a feverish pace – a very serious clear and present danger.

No one refutes the open secret that Igbo families living in America pay an immense price for the promises of American dream. Sadly, the reality has been that historically Igbos in America has relentlessly lost her youths to the African American community with careless disregard in return for the American dream. Hence, the youths find themselves stuck withering in the outer corridors of the Igbo community.

This is made evident in the manner with which the youths state their lack of interest in Igbo Cultural functions and issues. They consider Igbo adults and their cultural affairs very left-handish and also consider the adults’ inability to cater to their juvenileness while attempting to introduce them to the symbols of the culture as a big failure. This is exacerbated by preexisting certainty - that nothing regarding Igbo fellowshipping is discussed in the family – between the young and the old. Quick analysis confirms this to be an unfortunate trend to continue, unabated.

Traditionally, the blame for this phenomenon  has been delegated to the ills in the character of the child. However most have come to the realization that such is not the case, in most cases. Learned experts who have investigated this phenomenon extensively point the blame on the absence of communal engagement with and amongst the youths – the sort that borrows from the age old adage “it takes an Igbo village to raise an Igbo child”. They indicate that communities as dispersed as the Igbos stand in a bad position to suffer due to an absence of communal engagement.

These unfortunate experiences have simultaneously taught the present day Igbo family in America a lesson that she cannot go at it alone and provided the opening to leap into action for local Igbo Community Organizations in America. The sort aimed at pragmatically crushing the roots of the predicament - which is to catch them young. It is noted that many non-profit cultural organizations have made valiant attempts - only a few have managed to achieve any significant results. One success story is the Igbo Cultural Organization in California which developed a comprehensive and vibrant Igbo Youth program that is sound and going well.

On that same hand, the founders and elders of Igbo Organization, Inc who foresaw the bountiful spiritual blessing of talents bestowed on the second generation Igbos in America as evident by the likes of Emeka Okafor – favored choice for the NBA rookie of Year, the likes of the more than 12 Igbo NFL players – the likes of Igbo students in all the top institutions of higher learning – the like of Mike Okwu of CNN News and many more. These pillars of Igbo Organization believed it was wise not to have them wasting by the corridors. For this reason, Igbo Organization acquired her Obi Igbo Community Center through the good labor of President Emma U. Atuanya’s team and the Obi Igbo Housing Committee.

Igbo Organization anticipates dispatching a press release in the near future that would describe the objectives and implementation methodologies of the many proposed youth programs at the Center. It will center onreclamation of youths into the main room of Igbo community out from the corridor.

The Igbo People - Origins & History

  Igboland is the home of the Igbo people and it covers most of Southeast Nigeria. This area is divided by the Niger River into two unequal sections – the eastern region (which is the largest) and the midwestern region. The river, however, has not acted as a barrier to cultural unity; rather it has provided an easy means of communication in an area where many settlements claim different origins. The Igbos are also surrounded on all sides by other tribes (the Bini, Warri, Ijaw, Ogoni, Igala, Tiv, Yako and Ibibio).

          The origins of the Igbo people has been the subject of much speculation, and it is only in the last fifty years that any real work has been carried out in this subject: like any group of people, they are anxious to discover their origin and reconstruct how they came to be how they are. ...their experiences under colonialsim and since Nigeria’s Independence have emphasized for them the reality of their group identity which they want to anchor into authenticated history. (Afigbo, A.E.. ‘Prolegomena to the study of the culture history of the Igbo-Speaking Peoples of Nigeria’, Igbo Language and Culture, Oxford University Press, 1975. 28.)

 

          Analysis of the sources that are available (fragmentary oral traditions and correlation of cultural traits) have led to the belief that there exists a core area of Igboland, and that waves of immigrant communities from the north and west planted themselves on the border of this core area as early as the ninth century. This core area – Owerri, Orlu and Okigwi – forms a belt, and the people in this area have no tradition of coming from anywhere else. Migration from this area in the recent past tended to be in all directions, and in this way the Igbo culture gradually became homogenized. In addition to this pattern of migration from this core area, other people also entered the Igbo territory in about the fourteenth or fifteenth centuries. Many of these people still exhibit different characteristics from that of the traditional Igbos – for example geographical marginality, the institution of kingship, a hierarchical title system and the amosu tradition (witchcraft). For some time some Igbo-speaking peoples claimed that they were not Igbo – the word was used as a term of abuse for “less cultured” neighbours. The word is now used in three senses, to describe Igbo territory, domestic speakers of the language and the language spoken by them.(see (A.E. Afigbo,1981: Ropes of Sand, Caxton Press,Ibadan. and T. Shaw:1970; "Igbo Ukwu: An Account of Archaeological Discoveries in Eastern Nigeria", Faber and Faber, pp. 268-285).

          The first contact between Igboland and Europe came in the mid-fifteenth century with the arrival of the Portuguese. From 1434-1807 the Niger coast acted as a contact point between African and European traders, beginning with the Portuguese, then the Dutch and finally the English. At this stage there was an emphasis on trade rather than empire building, in this case the trade consisting primarily of Igbo slaves. With the abolition of the slave trade in 1807 came a new trading era, concentrating on industry (palm products, timber, elephant tusks and spices). At this point the British began to combine aggressive trading with aggressive imperialism. They saw the hinterland as productive, and refused to be confined to the coast. In 1900 the area that had been administered by the British Niger Company became the Protectorate on Southern Nigeria, also incorporating what had been called the Niger Coast Protectorate. Control of this area then passed from the British Foreign Office to the Colonial Office. Long before it had officially been conquered, Igboland was being treated as a British colony. Between 1900 and 1914 (when Northern and Southern Nigeria were amalgamated) there had been twenty-one British military expeditions into Igboland. In 1928 for the first time in their history, Igbo men were made to pay tax – they were a subject people.

          This attempt to take over political control of Igboland met with resistance and cultural protest in the early decades of the twentieth century. A nativistic religious movement sprang up (the ekumeku) which inspired short-lived but feverish messianic enthusiasm. The rumours that the Igbo women were being assessed for taxation, sparked off the 1929 Aba Riots, a massive revolt of women never encountered before in Igbo history. However, the engine of imperialism could not be stopped, and once it had begun, Igbo culture would never be the same again.

Traditional Family Ceremonies

Birth, marriage and burial are considered the three most important family events in most cultures, and Igboland is not an exception to that.

It is common to get invited to a traditional marriage (Igbankwu) and certainly worth witnessing one. Marriage in Igboland is not just an affair between the future husband and wife but also involves the parents, the extended family and villages. First the groom asks his potential partner to marry him. Assuming that this is affirmative, the groom will visit the bride’s residence accompanied by his father. The groom’s father will introduce himself and his son and explain the purpose of his visit.

The bride’s father welcomes the guests, invites his daughter to come and asks her if she knows the groom. Her confirmation shows that she agrees with the proposal. Then the bride’s price settlement (Ika-Akalika) starts with the groom accompanied by his father and elders visiting the bride’s compound on another evening.

Traditional Igbo Wedding

They bring wine and kola nuts with them, which are presented to the bride’s father. After they have been served with a meal, the bride’s price is being negotiated between the fathers. In most cases there is only a symbolic price to be paid for the bride but in addition other prerequisites (kola nuts, goats, chicken, wine, etc.) are listed as well. Usually it takes more than one evening before the final bride’s price is settled, offering guests from both sides a glamorous feast.

Bride with Iko looking for husband

Another evening is spent for the payment of the bride’s price at the bride’s compound when the groom’s family hands over the money and other agreed prerequisites. The money and goods are counted, while relatives and friends are served drinks and food in the bride’s compound. After all is settled, the traditional wedding day is planned. The wedding day is again at the bride’s compound, where the guests welcome the couple and invite them in front of the families. First the bride goes around selling boilt eggs to the guests, showing to both families that she has the capability to open a shop and make money. Then, the bride’s father fills a wooden cup (Iko) with palm wine and passes it on to the girl while the groom finds a place between the guests. It is the custom for her to look for her husband while being distracted by the invitees. Only after she has found the groom, she offered the cup to him and he sipped the wine, the couple is married traditionally. During this ceremony, there is also the nuptial dance where the couple dances, while guests wish the newly weds prosperity by throwing money around them or putting bills on their forehead.

Nowadays, church wedding follows traditional marriage . During this ceremony, the bride’s train, made up of the bride followed by her single female friends, enters the church dancing on the music, while the guests bless the bride’s train by throwing money over the bride and her entourage. The groom receives the bride at the altar for the final church blessing by the priest. Sometimes, the traditional marriage is combined with the reception that is then preceded by the church ceremony.

Igbo Church Wedding

Birth celebration, as the wedding ceremony, varies from village to village. On the eighth day, the child (male only, though there are some discussions whether it should apply females as well) is prepared for circumcision, and on the twenty-eighth day, the naming ceremony is performed, each event accompanied by a feast for the relatives.

Death in Igboland is regarded as the passing away of the person from the world existence to the spirit world. However, only after the second burial rites, it is believed that the person can reach the spirit world, as otherwise, the departed relative would still wander between earth and the spirit world. The honour of the death varies dependent on the background, title, gender, relationship with family and circumstances around the death. The corpse is normally buried at the village in the person’s compound after it has been preceded by the wake keeping. During the funeral ceremonies, relatives and friends of the deceased pay their last respect to the dead and mourn with the bereaved in colourful ceremonies marked with singing and traditional dances. In the olden days, the wake keeping was accompanied by masquerades, traditional music and animal sacrifices. A high-ranking chief or traditional ruler would be buried with two human heads alongside his body and would go along with the release of canon gun shots to notify the general public on the loss. Many more customs surrounded the burial rites, but the church nowadays has overtaken most of these traditions.

IGBO tribe in Nigeria

The Igbo are the second largest group of people living in southern Nigeria. They are socially and culturally diverse, consisting of many subgroups. Although they live in scattered groups of villages, they all speak one language.
The Igbo have no common traditional story of their origins. Historians have proposed two major theories of Igbo origins. One claims the existence of a core area, or "nuclear Igboland." The other claims that the Igbo are descended from waves of immigrants from the north and the west who arrived in the fourteenth or fifteenth century. Three of these are the Nri, Nzam, and Anam.
European contact with the Igbo began with the arrival of the Portuguese in the mid-fifteenth century. At first the Europeans confined themselves to slave trade on the Niger Coast. At this point, the main item of commerce provided by the Igbo was slaves, many of whom were sent to the New World. After the abolition of the slave trade in 1807, British companies pushed beyond the coastal areas and aggressively pursued control of the interior. The Protectorate of Southern Nigeria, created in 1900, included Igboland. Until 1960, Nigeria remained a British colony, and the Igbo were British subjects. On October 1, 1960, Nigeria became an independent nation structured as a federation of states.

2 • LOCATION

Igboland is located in southeastern Nigeria, with a total land area of about 15,800 square miles (about 41,000 square kilometers). The Igbo country has four distinct areas. The low-lying deltas and riberbank areas are heavily inundated during the rainy season, and are very fertile. The central belt is a rather high plain. The Udi highlands are the only coal-mining area in West Africa.
It is difficult to obtain accurate census figures for either the Igbo or for Nigeria as a whole. The Igbo population is estimated to be between 5 and 6 million.

3 • LANGUAGE

The Igbo language belongs to the Niger-Congo language family. It is part of the Kwa subfamily. A complicated system of high and low tones indicates differences in meaning and grammatical relationships. There are a wide range of dialects.