The Igala (Igara) people are largely agrarian too semi-fishery too Yoruboid-speaking people located at 1 of the natural crossroads inwards Nigerian geography (east of river Niger), occupying the Niger-Benue confluence and and astride the Niger inwards Lokoja, Kogi province of Nigeria. The expanse is around betwixt latitude 6°30 too 8°40 northward too longitude 6°30 too 7°40 due east too covers an expanse of nigh 13,665 foursquare kilometers (Oguagha P.A 1981).
The Igala tribe is amidst the great Iron-ore technology scientific discipline states that rose to powerfulness betwixt 1400 too 1700 AD, with with the Benin, Nupe too Oyo empires. They have got exercised a considerable influence on the surrounding neighbours. Igala forms a kingdom whose ruler, the Attah, has as his uppercase Idah on the River Niger. “Igala people are non toddlers. They are goal-getters inwards every positive sense of the term, never mediocres. In a nutshell, they are typical achievers, movers too shakers of history” (Egbunu 2001).
Igala ground begins at Adamagu a few kilometres northward of Onitsha too continues upward to a confluence, from where it protrudes linearly north-eastward along the Benue. It finally terminates at Amagede inwards Amagede at the eastern boundary, which is demarcated past times the Idoma inwards Oyegede too Otupl too northward Nsuka – areas of Enugu Ezeke, Itah Edem, Ururu, Adavi too Ogugu of the Anambra rivers. The 2 great rivers that carve upward what became Nigeria, topographic point the confluence as 1 of the national too cultural regions which brought the Igala into contact with the broad hit of people inwards Nigeria.
Igala elderly woman
The population of Igala ground is estimated to live nigh 4 million, over 70% of whom are subsistence farmers. The Igala ethnic grouping is densely populated inwards their settlements around the major towns such as Idah, Ankpa too Anyigba. They are also found inwards Edo, Delta, Anambra, Enugu, Nassarawa, Adamawa too Benue States. However, the mass of them are indisputably found inwards Idah, Ankpa, Dekina, Omala, Olamaboro, Ofu, Igalamela/Odolu, Ibaji, Bassa (and fifty-fifty Lokoja too Ajaokuta) Local Government Areas of Kogi State (Egbunu 2001,49).
Varieties of people from different ethnic origins, speaking different languages live inwards Igalaland. The dominant grouping notwithstanding are the Igala people themselves who are regarded as the most primordial of all identified groups that be inwards the expanse today. Other ethnic groups include the Nupe, Hausa, Yoruba, Igbo, Tiv, Idoma, Ebira as good as immigrant from the Etsako Local Government Area of Edo State.
Kola nut (obi) of Igala people: http://ayedefilmandphotography.com/
Among the Igala people Kola nut (obi) is rattling important. It has socio- religious significance too is frequently eaten inwards socio-religious gatherings. Without it no traditional union tin can live celebrated inwards Igala-land. Its breaking too eating symbolize unity, peace, love too credence nether the protective eyes of Ọjọchamachala (God) too Ibegwu (Ancestors)
Igala women inwards their traditional dress, USA
In Igala tradition, infants from some parts of the kingdom, similar Ankpa have iii deep horizontal cuts on each side of the face, slightly higher upward the corners of their mouths, as a way of identifying each other. However, this practise is becoming less common.
Origin of the Name Igala
The firstly tradition says “Igala” is a derivative of the Yoruba call for antelope (Igala). So these schoolhouse of though tries to suggest that in that location were many antelopes during the early on migrations into the ground giving rising to this name. The Yoruba discussion “Igala” agency Antelope which is Ọchachakolo inwards Igala language.
This creature is noted for its fast steps. It is a pacesetter too frontliner. Of this animal, the Igala maxim refers, “Ọchachakolo Ẹla ki d’ọgba amomi ẹbun”, (Antelope, an creature at the forefront never drinks unsettled or muddied water). This dot looks plausible, considering the fact that so many of the Igala villages were named after animals. For instance, Ojuwo-Ọcha (Antelope hill), Ugwọlawo (Guinea fowl’s bath), Ọbagu (Chimpanzee), etc. It is also related inwards some quarters that fifty-fifty a High German Volkswagen fellowship recognized the nature of this to the extent that they named 1 of their best cars “Igala Volkswagen” inwards the 1970s after it. But the 2nd tradition is fifty-fifty far to a greater extent than tenable.
This 2nd tradition is based on 2 premises:
That the Igalamela (nine Igala clans) are the autochthonous, firstly occupants of Idah (Igala) native town. About them, oral tradition says that they pushed the Idoma people to their introduce location inwards Benue province (from the introduce Idoma Street inwards Idah). This Igalamela chiefs are greeted “Onu-Igala” (Igala leader or chief) upward till date.
That Etemahi is the leader (head) of the Igalamela royal lineage. “Ete ma hi” inwards Igala linguistic communication denotes – “it is from the outset (the roots) 1 tin can laid upward whatever edible object well”. An Igala adage goes thus, “Ẹtẹ ma hey ma m’ahi ọgbọ n” (from the outset they laid upward too it would non live tasteless).
These are idiomatic expressions suggesting that the Igala race as developed (or tasty) as it is today evolved from this particular thorough roots, Odudu I chanẹ ichanẹ-n (Day intermission began inwards the morning, non inwards the evening).
From the foregoing, nosotros tin can infer that the discussion IGALA is a chemical compound discussion with “Iga” as its root too “Ala” as the qualifying noun. In Igala language, Iga agency a partition, blockade, a dividing wall e.g. partition of Republic of Republic of India inwards 1947. And the qualifying noun, Ala agency “Sheep”. This could imply that the firstly settlers inwards Igalaland (the Igalamela) saw themselves as God’s flock or sheep that eventually found their greener pasture inwards this location. They in all probability felt it was amend to settle here. Whether they came from the Yoruba race or whatever other larger linguistic communication grouping or whether they drove out whatever grouping of their before inhabitants (such as the Idomas) is non our immediate concern here. They came, they saw it was a fertile ground total of prospects too they settled hither from antiquity. Period!
Perhaps, they made Iga-Ala Mẹla that is, making nine “sheep” apportionments, partitions, dividing walls or simply, fences against possible invading troops, as it was mutual inwards those days inwards search of a formidable security. They were too so referred to by too large as the IGA-ALA people. The call gradually metamorphosed from Iga-ala to IGALA as a final result of the combination of the 2 vowels (a + a). The nomenclature too so became IGALA. The call must have got come upward inwards the figurative sense of people referring to themselves, as the sheep feels shielded too protected nether its shepherd.
God (Ọjọ), is frequently seen past times the Igala people as Ọchamachala (owner of the entire universe), Odobọgagwu (the all-powerful one), Anẹ-magẹdọ (the all-courageous one), etc.
Igala Owuna masquerade performing traditional dance
This sense of beingness protected nether God’s shadow was extended into the naming of a sure enough street, UBI-IGA (behind the partition) inwards Idah, during the Benin/Igala War inwards A.D. 1515 – because of the partitioning against unusual invaders. Other parts of Igalaland are non left out inwards naming villages after their functions. For instance, villages which served as formidable fortresses against unusual invasion at a sure enough catamenia of history or the other, had such names e.g. Iga-Ebije (iron partition), Iga-Ikẹjẹ (Ikẹjẹ’s wall); Igaliwo (Aliwo’s wall), Iga-Olijo (Adder’s wall), Igagbo (Agbo’s wall); Ig’ọjọ (God’s protective wall), etc. It is interesting to Federal Reserve annotation that the Igas were practically erected inwards those days for defensive purposes.
According to oral tradition, the Odogo (ancient storey building) inwards Ata’s palace was used as a hideout. From in that location the soldiers had a total view far over too across the cliff close the River Niger. By this agency they were able to notice enemy troops afar. Influenza A virus subtype H5N1 river is also believed to have got changed its course of written report or totally dried upward around Ọkpakpala-Ukwaja. This river also served as some other shied against enemies.
From the above, it is obvious that Igala people are people who experience highly secured nether God’s umbrella. That is why inwards times of adversity, they would simply exclaim “Ọjọma” (God knows or God is inwards control). And if the Antelope Igala source appeals to the reader more, he/she should know that Igala people are non toddlers. They are fast at achieving their goals. They are goal-getters inwards every positive sense of the term, never mediocres. In a nutshell they are typically achievers, movers too shakers of history.
Igala men
Environment/Geography
The Igalas have got an unusually too richly endowed environment. They are within the “middle-belt” of Nigeria which has an wages of the climate of the drier Savannah vegetation to the northward too the moisture woods regions to the south.
The expanse lies within the warm humid climatic zone of Nigeria. There is a distinctive moisture flavour dichotomy. The moisture flavour lasts from nigh Apr to the cease of September or early on Oct piece the dry out flavour lasts from nigh Oct to nigh the cease of March or early on April. Rainfall tin can live heavy too the effects of the harmattan tin can live severe, particularly from nigh November.
The expanse has an average pelting autumn of nigh 50” a year. The lowland riverine areas are flooded seasonally, making it possible for the growing of paddy rice too controlled fish farming inwards ponds that are owned on private or clan basis. The lbaji expanse is the major topographic point awashed past times flood. This makes the expanse rattling fertile soil to a greater extent than than other topographic point inwards the land: “The receding floods acquire out behind a large quantity of fish inwards ponds too lakes. This facts, plays an of import role inwards the economical too social lives of the people,”
Simply put, the vegetation is mainly deciduous, with the major rivers (Benue too Niger), a few pocket-sized ones such as Okula, Ofu, Imabolo, Ubele, Adale, Ogbagana, too many streams inwards the land. Hence, is Igalaland popularly known as a blessed angling too arable region.
The most mutual economical trees are palm trees (ekpe), locust beans (okpehie). mahogany (ago), iroko (uloko), whitewood (uwewe) too raffia palms (ugala). Common plantations are of okra (oro..-aikpele), cashew (agala), banana (ogede). Some of the economical trees mentioned hither supply timber for the people too for sale. In the woods regions were also found sure enough wild animals, such lions (idu), hyenas (olinya), leopards (omolalna or eje), elephants (adagba), bush-pigs (ehi), chimpanzee (ukabu). etc.
This favorable vegetation makes farming too hunting highly profitable. Thus. 90% of the population. practise farming. Both woods too savannah crops thrive on Igala soil rattling well. Thus, the main woods crops produced are: yams, cassava, maize, melon too groundnut. And they create such savannah cereals as guinea corn. beans. millet too benniseed. However, due to the shifting tillage beingness practiced, bush burning too felling of trees, a goodness proportion of the woods is beingness gradually destroyed too wildlife are fast becoming extinct.
Igalaland is blessed with rich natural resources. In the due south are swamps where unsmooth stone oil was prospected some years ago. It is by too large believed that stone oil was discovered at Alade too Odolu. IS The Okabba (Adagio) coalmine is unopen to Ankpa inwards the north. The province has benefitted from the coalmine since 1967.
There are many roads inwards the area. The main ones are Anyigba-ldah, Anyigba-Ankpa, Anyigba-Shintaku. Those of Anyigba-Ajaokuta, Ankpa-Otukpo, Otukpa, Ankpa-Ogobia. Idah· Nsukka too Ejule-Otukpa link the ground with neighboring states. Good waterways are possible betwixt Idah-Agenebode-Onitsha too the Shintaku-Lokoja axis of River Niger. These waterways have got served as veritable agency of carry inwards the recent past. It encouraged social too economical interactions.
Today, Igala ground does non possess whatever airport. However, air travelers brand utilisation of Ajaokuta Steel Company’s airstrip. The Itobe-Ajaokuta Bridge constructed nigh 2 decades agone on the River Niger has also turned out to live of tremendous do goodness as it has enhanced intra too inter-state links too commercial transactions.
Language
Igala people speak Igala language, which belongs to the Yoruboid languages spoken inwards North Central Nigeria (Akinkugbe 1976, 1978; Omachonu 2000, 2002) which also forms component subdivision of the larger West Benue-Congo phylum (formerly component subdivision of Kwa).
As a final result of the strong linguistic affinities, Dr. Femi Akinkugbe (University of Lagos) has of late classified Yoruba, Itsekiri too Igala as belonging to what he calls the Proto-Yuroboid sub-group inwards the main Kwa group.
Igala people
It is estimated that nearly 4 1000000 people speak Igala, primarily inwards Kogi State, Delta State too Edo State. Dialects include Ebu, Idah, Ankpa, Dekina, Ogugu, Ibaji, Ife. The Agatu, Idoma, too Bassa people utilisation Igala for primary school.
Although 1 may scrap that Igala is unlikely to live so endangered inwards the proper sense of the discussion considering the number of its native speakers too linguistic researches available inwards the linguistic communication (Armstrong 1951, 1965; Omachonu 2000, 2002, 2003a, 2003b, 2006, 2007a, 2007b, 2008; Atadoga 2007; Ejeba 2009; Ikani 2010), 1 of the aspects ever identified as beingness so seriously endangered inwards the utilisation too written report of the linguistic communication is the numeral scheme (See Etu 1999, Ocheja 2001). This is because children nowadays rarely know how to count inwards Igala. Even adults, mix upward Igala with Hausa too English linguistic communication when they count money too other objects inwards the language. Influenza A virus subtype H5N1 similar scenario was pointed out past times Atóyèbí (n.d.) of the numeral scheme of Ọkọ which he described as the most endangered aspect of the linguistic communication because the human activity of counting inwards Ọkọ, according to him, has been left to older members of the community with the younger generation preferring to limited numerals inwards the English linguistic communication language
instead.
History
The actual source of the Igala people is non quite known. Different people introduce many versions of legends of immigration There are claims, for instance, that the Igala people came from the Jukun (Kwarara/a), some says Benin, others Yoruba. Yet, others experience they migrated from Mecca (Southern Yemen) or Mali.
In the past, the reigning Atta, His Royal Majesty. Agabaidu (Dr.) Aliyu O. Obaje, had. for instance, explained: "the !gala came from Southern Yemen, passed through Federal Democratic Republic of Ethiopia (where in that location is an ethnic grouping called the Gala) too through the (medieval times} Empire of Mali, to Jukun land; too so finally, to our introduce location." In some other instance, the Atta said that the Igala "came from the Arab province of Republic of Yemen too were inwards the introduce Nigeria at the same fourth dimension as the founding fathers of the Yorubas, the Jukuns too the Beriberis or Kanuris Bornu. He also maintains that the before migration into Igalaland was at "about the twelfth century A.D.... led past times Amina, a Zaria princess too warrior. who fought her way to Idah ... with Hausa too Nupe followers.
Certain traditions fifty-fifty grip that the Igala are of Fulani origin, simply because of the similarities inwards their physical features. It IS clear that Fulanis do non speak a Kwa language. And owing to the linguistic affinity, others affirm the Yoruba connections. For Byng Halt notes that, "It is non surprising that within a brusk catamenia of arrival inwards Igala land, a Yoruba is good acquainted with the language.” He attributes the ease inwards learning the linguistic communication to the closeness of the 2 languages. Armstrong sticks to this same view when he said: "the most definite historical declaration that tin can live made nigh Igala is that . they had a mutual source with the Yoruba too that the separation took topographic point long plenty agone to allow for their fairly considerable linguistic differences. There is a whole corpus of oral traditions on the source of the Igala people.
While this written report did non engage .in whatever detailed criticism of the various opinions on the Igala origins. it gave a thorough look: at sure enough .inescapable facts, These intricate issues were pin-pointed inwards monastic tell to allow us take a solid stand.
The view that Princess Amina of Zaria led the rattling firstly migration into Igalaland inwards the twelfth century does non grip water. This is because Queen Amina was a 14th C figure too history has it that the Igala people were already settled inwards this expanse too were relating socio-culturally with the Igbos correct from the ,7th too 9th century A.D. Moreover, the obvious absence of a legend relating to this princess too warrior .in Igalaland is a clear indication that it powerfulness non live true afterall that she really reached Igala land. Stories on Igala Republic of Benin state of war too Igala-Jukun war, for instance. are rattling popular. The close dead quiet on an Amina state of war leaves room for great doubts. Niven argues against the presupposition that she died at 'Atagara' (that is ldah) when he said: "she died at Atagara, in all probability a topographic point iii the Gongola valley too so nether Kwararafa, non Idah. which is at nowadays known as Atagara.'
The linking of the Igala with Republic of Yemen In Arabia is some other highly speculative opinion. This story was in all probability a device of the Muslims to Islamise Igala people. The people of Igala had long settled before the Galas entered Ethiopia. because tradition has it that it was only inwards the century A.D, that the Gala migration to Federal Democratic Republic of Ethiopia took place. In addition, it is quite improbable that the Semite Galas would metamorphose into Negroes of the contemporary Igalaland overnight. The similarity inwards call is thereby precisely coincidental.
The Republic of Mali connectedness remains baseless likewise because the similarities betwixt the words "Mela" (nine of them) of Igala-Mela (the nine Igala kingmakers) is inwards no way attributable to “9” as originating from Mali. To the Igala mind, "nine" simply symbolizes perfectness.
Likewise, the assumption that the Igalas came out of the Fulanis, carries no weight, since "no tradition inwards Igala supports it. History attests to the fact that the Fulanis were silent inwards the part of Senegal past times the fourth dimension the Igala were already having a "centralized province scheme ... inwards the 12" century.
That the Igala have got a traditional link with the Republic of Benin kingdom is indubitable. There abound theories for instance, that back upward a Republic of Benin source of Igala kingship. However, in that location was already inwards existence indigenous Igala people with their kingship systems before the arrival of the Republic of Benin kings. But it must live understood that at some stage of Igala history, the Republic of Benin people wielded some powerfulness of influence over them. The divergence inwards their scheme of regime lonely is plenty ground to show that it is never true to say the entire Igala originated from Benin.
The tradition, which holds that the Igala has the same source with the Yoruba seem to live a plausible one. This humble submission is based on the fact that the Igala linguistic communication has a lot inwards mutual with the Yoruba. Okwoli supports this view when he said: "When people speak the same language. or related languages, in that location is every ground to believe that they have got mutual source or have got met somewhere.
The Jukun link with the Igala is some other rattling strong tradition that forthwith calls for serious attention. Stories nigh the Jukun source of Igala kingship, for instance, cannot live waved aside. That in that location were sure enough Jukun immigrants who came amidst the Igalas at some stage of the evolution of the Igala kingdom is quite evident It is fifty-fifty a mutual knowledge that the introduce ruling dynasty is Jukun.
Ultimately, therefore, in that location is no single line concern human relationship of the source of the Iga1a people, which is unassailable However, 1 may concur with Boston that the different tradition "probably correspond to different phases of history inwards which the Yoruba link may live the most ancient, followed past times the Republic of Benin connection, too most recently. some shape of Jukun suzerainty'. In monastic tell non to go along swimming inwards this shark-infested waters of legends too traditions, nosotros concluded that the Igala kingdom originated from within their immediate vicinity, namely. West Africa. As a affair of fact, before the advent of the colonial masters, nigh 7 rattling prominent black. kingdoms were noticeable inwards the woods belt, thus, Ashanti, Dahomey. ]fe, Oyo, Bini, Igala too Jukun(Apa) kingdoms.
Social Organization
The social organisation is essentially kin-based. The nuclear household unit of measurement is the smallest social unit of measurement but this is inseparably tied to the extended household unit of measurement scheme involving the linage too the clan. All members of these extra nuclear-family units regard 1 some other as “brothers” or “sisters”. Influenza A virus subtype H5N1 number of agnatic families combine to shape a clan too number of them may constitute a hamlet or fifty-fifty village. Often the members of such hamlets or villages draw their source to mutual apical ancestors. The sociological organisation is, itself a factor that promotes unity too peace amidst the people.
Political organization
The political organisation is concerned on the monarchy, headed past times a paramount king, the Attah-Igala, who is regarded as the virile individual parent of all Igala people. Attahs of old wielded a lot of powerfulness too say-so too established a rattling powerful kingdom mayhap dating to nigh the eighth or ninth century AD. At its apogee, perhaps inwards the 16th century, the Igala kingdom did extend far too broad to include parts of Igboland (Nsukka Area) to the due south Koton-karfe (including too beyond expanse of northward Kogi) to the north; component subdivision of western Idoma ground to the due east (including Igumake) too parts of Etsakor inwards the west.
Influences of the Igala, operating from the headquarters at Idah, were also felt at Nri-Igbo-Ukwu too Onitsha inwards Anambra state; amidst the Nembe too Kalabari on the Atlantic cost; as Asaba too amidst Nupe inwards introduce solar daytime Niger province where an Igala prince, tosede or Edgi is acclaimed to have got established the Nupe kingdom. Wars were fought, peace treaties were concluded, tributes were paid too merchandise organized with these too other people. Wars for instance were fought with the Jukun of Kwararafa inwards present-day southern Taraba State too with the Bini during the reign of Oba Esigie 1 inwards (1515, 1516 AD) as recorded inwards Portuguese inwards Lisbon today.
The glorious era of Igala kingdom was disrupted with the effective colonization past times the British of the expanse at nowadays known as Nigeria from nigh 1890, with the amalgamation of the Northern too Southern Nigeria protectorates inwards 1914 (by Col. Frederick Lugard) the British policy of what is at nowadays known as Nigeria, where established monarchs were used to dominion their ain people “indirectly”. Thus the powerfulness of the kings too chiefs was gradually eroded until they acquire puppets inwards the manus of the British. There was resistance hither too there, for instance inwards Opobo (by Jaja), inwards Itsekiri ground (by Nana), inwards Republic of Benin (by Overanwen), inwards Sokoto (by Sultan Attahiru) too inwards Igalaland (by Prince Atabo Ijomi later, Ata-Igala from 1919 to 1926); but inwards essence, the traditional rulers lost the battle.
Native administrators were established (somewhat along geo-ethnic lines) too the monarchs were made tutelary heads of the administrations, piece the British acted as the existent administrators too conclusion makers. In this vein, the Igala native say-so was administered as component subdivision of Kabba province so fifty-fifty after the independence inwards 1960.
With coming of the military machine inwards 1966, too with province creation inwards 1967, Igalaland became the eastern component subdivision of a Kwara State (initially named Central Western State) when a twelve province construction was created. When a novel nineteen-state construction was after created out of the 12 inwards Feb 1976, Igalaland was carved out of Kwara too merged as the Western component subdivision of a novel Benue State. In August 1991, itinerant Igala found themselves inwards a novel state, Kogi which is where they are now.
Idah remained the cultural headquarters of Igalaland too the political uppercase of Idah Local regime Area. In 1968, Igalaland was split into iii administrative units for the sake of conveniences. The units – Idah, Ankpa too Dekina were administered as local governments, after (in 1976). Dekina partition was itself split into Dekina too Bassa, in 1 lawsuit again local regime areas were carved out of Ankpa piece Ofu was carved out of Idah. Today, Igalaland harbours nine local governments out of the 21 local governments inwards Kogi State.
Igala human being inwards his traditional groom dress
The Igala Traditional Council
There used to live 1 Igala traditional council headed past times the Attah. Later, with the creation of autonomous local regime area, too Ankpa traditional council headed past times Eje was created. Influenza A virus subtype H5N1 Bassa Komo, Bassa Nge too the Ebira Mozum Districts with its headquarters at Oguma was also recognized. Dekina too Idah remained nether the umbrella of the Igala traditional council headed past times the Attah-Igala. In the introduce dispensation, each local regime council inwards Kogi province has its ain council of Chiefs too everyone recognizes the pre-eminence of their respective premier monarchs – the Attah-Igala, the Ohinoyi-Ebira too the Obaro of Kabba.
Igala men
The Igala Monarch
The Igala Monarchy, 1 of the oldest too 1 of the most formidable inwards the cardinal Nigerian expanse is cardinal around the individual too business office of the Attah-Igala who is regarded too treated as the virile individual parent of all Igala people. The remoteness of the Attah establishment has non been properly determined historically but oral tradition too archaeological records dot to dates around the eighth too ninth century AD.
HRM, AMEH OBONI II, Agaba Idu, Ata Igala.
The possible influence of the Igala kingship on Nri too Igbo Ukwu cultures, the latter of which has been dated to nigh eighth too ninth century AD past times Professor C. Thurstan Shaw, shows that if Igala monarch influenced Igbo Ukwu’s at that period, it could live suggested that origins too history of Igala civilization may good pre-date the eighth or ninth century AD (Shaw, C.T. 1970, Igbo Ukwu, Faber, London).
Oral tradition province that some Attahs whose catamenia of reign cannot live determined chronologically reigned over “Igalaland” for quite some time. These include Agenepoje, Abutu-Eje too Ebole Jonu. This is notwithstanding a rattling shady catamenia of Igala monarchial history, the length too remoteness of which are yet to live ascertained.
The Special Jumm'at Prayer led past times the Chief Imam of the palace, Alh. Idrisu Liman... HRM, AMEH OBONI II at nowadays resumes business office for the day's tasks.
But after the proto-dynastic period, emerged a catamenia where oral tradition is much to a greater extent than reliable, that is the catamenia of Ayegba Oma Idoko who is the founder of the introduce quadrilinear dynasty. Thus the descendants of Ayegba headed past times Akwumabi, Akogwu too Ocholi have got produced the Attah Igala inwards succession to 1 some other over the years. Later however, the genealogy of the Akwumabi dynasty was split into two, headed past times Ame-Acho too Itodo Aduga, thereby creating a 4 dynasty construction as shown inwards the scheme below (note the figures after each call exhibit the tenure-ship from Ayegba Oma Idoko.
HRM, AMEH OBONI II, Agaba Idu blesses the Royal Palace Singers before proceeding for the day's job... Achebe!!!
The Atta’s orbit of influence
With Atta Ayegba Om’Idoko, the kingdom was zoned inwards the 17th cetltury A.D. into smaller units inwards monastic tell to decentralize authority. Then inwards 1905 the British created the districts. These districts comprised Ankpa, Dekina, Egwume., Ejema, Imane. Iga, Ika, Ogwugwu, Ojokwu. Atabaka (Okpo), Biraidu (Abocho), Ife (Abejukolo). Odu, Iyale, Emekwutu, Okenyi, Ojokiti, As these districts were formed too “trustworthy relatives too followers” were sent to rule, these were given the ‘traditional titles of “Onu” (the principal individual or chief).
Some Igala tradition holds that an Atta gave the Nupes a Kingdom, He bestowed the dominion of Nupe province to Edegi (Tsoede), 1 of the sons he had from a Nupe mother. He gave riches of various types to him too gave him different insignia of kingship: a bronze Canoe, twelve Nupe slaves. the bronze Okakachi (Trumpet) which are silent beingness used past times Northern Nigerian .state drums hung with brass belts too heavy atomic number 26 chains too fetters which were endowed with strong magic powerfulness …, Tsoede or Edegi too so became the ruler of the Nupe people too took the championship of Etsu (King) too the Nupe kingdom became an ally to Igala.
Traditional patterns
The Igala are patrilineal too say-so inwards the household unit of measurement or clan resides inwards the men. Patilineality amidst the people inexplicably entails virolocal residence inwards which the adult woman moves into her husband’s household amidst his paternal kinsmen, or sometimes his maternal kinsmen. The basic household unit of measurement unit is the nuclear family, made upward of a husband, his married adult woman too their children, as good as attached kin but rarely did y'all discovery this type of organisation for the traditional Igala social club was basically polygamous.
As farmers, the demand for to a greater extent than hands on the farm meant that men married to a greater extent than wives so that they could elevate to a greater extent than children whose assist was badly needed on the farm. Besides, inwards some parts polygamy was a status thing too reflection of a man’s wealth. The to a greater extent than prevalent was the chemical compound household unit of measurement inwards which y'all had a man, his wives too children. The nuclear too chemical compound families are, inwards existent sense, units of the wider too longer-lasting patilineal articulation household unit of measurement which typically comprises 2 or to a greater extent than generations of brothers too sons, too their wives too children. In this way Igala families are long-lasting too self-perpetuating as the expiry of a fellow member makes no divergence to its overall structure. It tin can lastly over several generations with a membership of upward to 100 or more.
An Igala lineage comprises several extended families- the wives too offspring of brothers as good as wives too offspring of the virile individual parent of these brothers too all the relations of the brothers of ones father.
The clan is made upward of several patrilineal related extended families or lineages too has numerous functions, including mutual name, too identity, exogamous marriages, belongings ownership, mutual economical too political back upward too protection from a competition or assailant amidst others. As kin who have got claim to a mutual ancestry, they recognize various ritual prohibitions, such as taboos on sure enough foods, totem etc, that give them a sense of unity too distinctiveness from others.
Kinship relationship
The concept of kinship flourishes good amidst the Igala. It has helped to create groups that have got lasted for generations too inwards which the close-knit ties of kinship provides powerful links through the notion of mutual “blood”. And past times claiming exclusive ancestry these groups tin can claim exclusive rights to clan too lineage property. This form of kin human relationship also provides for private members a sense of personal identity too security. In traditional Igala society, kinship human relationship plays of import roles inwards the lives of the people past times determining what ground they could farm, whom they could marry, or have got sexual human relationship with, too their status inwards the community. It also agency much to a greater extent than than blood ties or household unit of measurement or household. It includes a network of responsibilities, too back upward inwards which private families are expected to fill upward sure enough roles too obligation.
Among the Igala generic terms such as ‘uncle’, ‘aunt’ or ‘grandparents’ are frequently non sufficient to depict household unit of measurement relationship, rather rattling specific terms such as my “maternal uncle” or “maternal aunt” are used to clearly differentiate betwixt patrilineal too matrilineal kin. Lineal relationships, which refer to those betwixt grandparents too grand children, are good cherished. Relationships with uncles too aunts, cousin too nephews too nieces are essentially treated as those biological relatives. The Igala enjoys robust human relationship amidst the maternal kin. As a “daughter” he/she is loved, protected too enjoys lot of privileges but the correct of inheritance is only with the paternal clan. Kinship relationships too obligations toward lineal, collateral too affina l kins (i.e betwixt parent –in-law, children-in-law too sibling-in-law as good as with partrilineal too martrilineal kin) are related to lines of descent, to residence, to inheritance of property, to union etc.
Igala newly wedded twain dancing at Idah, Kogi State, Nigeria
Incest taboo
Incest taboo refers to whatever cultural or norm that prohibit practices of sexual relation betwixt relatives. Relations with clan members are permissible where no traceable genealogical relations exist, but members of different clans cannot have got sexual human relationship if in that location exists blood ties. The restrictions on union too sexual relation amongst kin inwards Igalaland is based on normative sense of decency too the unequivocal belief inwards the sanctity of blood ties. There are rules, though non written concerning appropriate too inappropriate sexual relation. Incest, which is sexual intercourse betwixt private related inwards sure enough degrees of kinship, is prohibited. If a human being conducts inappropriate sexual human relationship with a kin, it is believed that both volition endure severe afflictions from which they would non recover until they confess too the gods are properly appeased through sacrifice. It could also final result inwards barrenness. Both would lose honor amidst the people as people volition no longer take them seriously. In the past times immature girls involved inwards such acts hardly ever marry.
Among the Igala, people relate to 1 some other inwards different ways, too sometimes distantly, are classified as sibling, too other who are precisely as closely related genetically are non considered household unit of measurement because they are patrilineal too children belong inwards the father’s clan. As a upshot of patrilineality relations betwixt brother/sister, father/daughter, mother/son, uncle/niece etc are considered incestuous, though inwards sure enough matrilineal social club father/daughter may non live such a problem. Sexual relation betwixt a human being too his mother’s sis too mother’s sister’ miss are considered incestuos. Similarly, a human being too his father’s sis cannot have got a flirtatious relationship, have got sexual practice too marry, non fifty-fifty with his father’s sister’s daughter.
Religious belief
According to Professor Emmy Idegu, Igala cosmology hinges on iii worlds – efi’le (the world of the living), ef’ojegwu (the world of the dead) too the infinite inhabited past times the supreme beingness (odoba ogagwu, ojochamachala). Influenza A virus subtype H5N1 typical Igala individual believes inwards “Ojo” (God) as the Supreme Being. The concept of God is thence non unusual to the Igala mind. The belief inwards Ojo-ochamachala (Almighty God who is regarded as Alpha too Omega) precedes the advent of the missionaries. God (Ojo), the Supreme Being is also known past times his attributes as creator, as the immortal, omnipotent, omniscient, omnipresent, unique, transcendent justice too King. They also believe inwards divinities too spirits.
The traditional Igala individual believes inwards divinities or deities who are said to live side past times side inwards hierarchy to the Supreme Being. Such are personified inwards sure enough natural forces too phenomena, particularly inwards rivers, lakes, trees, the wind, deserts, stones, hills e.g. Aijenu (Water Spirits), Ikpakacha (spirit husband), Ane (earth goddess), Ichekpa (fairies or bush babies), Ejima (twins), Egbunu (goodluck), etc. In their monastic tell of ranking, the side past times side is belief inwards deified ancestors (Ibegu). This refers to the spirits of elderly members of one’s family, lineage or social club that died non-violent or non-evil expiry too have got promising offsprings. The Igala individual believes likewise inwards mysterious powers, which come upward inwards various forms such as incantations (ache), medicine (ogwu), magic (ifamfam) too witchcraft (ochu, ogbe).
Three basic elements of worship are easily identifiable, namely, Sacrifice, Music/ dancing too Prayer; sure enough people are regarded as Sacred e.g. household unit of measurement heads (elders) hamlet heads or town leaders i.e. the traditional rulers, who most frequently human activity as main priests before traditional shrines; they also believe inwards Oracles or divination e.g. Ifa-anwa (by seeds), ifa-ebutu (by utilisation of sand), ifa eyo-oko (by cowries), Ifa-omi (by water).
While making these sacrifices, as before mentioned, sure enough victims or materials are used for sacrifice. These include, nutrient Stuffs or Crops (amewn egbaru) e.g. maize (akpa, igbala), yam (uchu), kolanut (obi), beans (egwa), rice (ochikapa), beniseed (igogo) etc; birds, e.g. hens (ajuwe), chicks (ebune), cocks (aiko), dove (oketebe); Animals e.g. She-goats (ewo-ole), she-goats (obuko), ram (okolo), moo-cow (okuno), tortoise (abedo or aneje), agama -lizard (abuta-oko); too some liquid substances e.g. mutual coldness H2O (omi eruru), local liquor (burukutu), gin (kai-kai),and palm-oil (ekpo oje). Other items also employed could live articles of clothing, pieces of white, carmine or dark cloths, money, particularly coins or cowries, carmine plumage (uloko), alligator pepper (ata), etc.
It is noteworthy at this juncture that in that location exists other aspects of the civilization which posses sure enough dynamics or key values that are hinged on some of the higher upward practices. Among them are: Child-bearing too the male-child Phenomenon (fecundity or fertility cults); Naming ceremonies, circumcisions (amonoji); widowhood practices redolent with so much oppression, deprivation, discrimination, rejection, humiliation, abuse too injustice; “ikpakachi” (spirit husbands), high bride price, arrangee-marriages, levirate union (oya-ogwu); 2nd burial (ubi) rites; masquerade cults; coronation too initiation of traditional rulers etc.; the number of caste system or descendants of slaves (amoma adu); utilisation of charms; incisions, oath-taking, rain-making, or reincarnation rites; traditional festivals; etc.
Some of the cultural or traditional practices mentioned higher upward have got gone extinct inwards some areas of the land, but are silent so prevalent inwards many other places. However, in that location are many other practices which may non live straight related to traditional religion but which are values which demand to live cultivated, cherished or modified with all sense of commitment. Such values include the utilisation of Igala proverbs, myths, legends, language, sculpture, greetings, (including tribal marks, tattooing, trunk decoration), cuisines, discipline, dressing too agriculture.
Source:http://fidelegbunu.com/node/44
Beautiful Igala miss from Kogi State, Nigeria
The Igala tribe is amidst the great Iron-ore technology scientific discipline states that rose to powerfulness betwixt 1400 too 1700 AD, with with the Benin, Nupe too Oyo empires. They have got exercised a considerable influence on the surrounding neighbours. Igala forms a kingdom whose ruler, the Attah, has as his uppercase Idah on the River Niger. “Igala people are non toddlers. They are goal-getters inwards every positive sense of the term, never mediocres. In a nutshell, they are typical achievers, movers too shakers of history” (Egbunu 2001).
Igala human being from Kogi State
Igala ground begins at Adamagu a few kilometres northward of Onitsha too continues upward to a confluence, from where it protrudes linearly north-eastward along the Benue. It finally terminates at Amagede inwards Amagede at the eastern boundary, which is demarcated past times the Idoma inwards Oyegede too Otupl too northward Nsuka – areas of Enugu Ezeke, Itah Edem, Ururu, Adavi too Ogugu of the Anambra rivers. The 2 great rivers that carve upward what became Nigeria, topographic point the confluence as 1 of the national too cultural regions which brought the Igala into contact with the broad hit of people inwards Nigeria.
Igala elderly woman
The population of Igala ground is estimated to live nigh 4 million, over 70% of whom are subsistence farmers. The Igala ethnic grouping is densely populated inwards their settlements around the major towns such as Idah, Ankpa too Anyigba. They are also found inwards Edo, Delta, Anambra, Enugu, Nassarawa, Adamawa too Benue States. However, the mass of them are indisputably found inwards Idah, Ankpa, Dekina, Omala, Olamaboro, Ofu, Igalamela/Odolu, Ibaji, Bassa (and fifty-fifty Lokoja too Ajaokuta) Local Government Areas of Kogi State (Egbunu 2001,49).
Igala human being with Igala traditional tribal mark
Varieties of people from different ethnic origins, speaking different languages live inwards Igalaland. The dominant grouping notwithstanding are the Igala people themselves who are regarded as the most primordial of all identified groups that be inwards the expanse today. Other ethnic groups include the Nupe, Hausa, Yoruba, Igbo, Tiv, Idoma, Ebira as good as immigrant from the Etsako Local Government Area of Edo State.
Kola nut (obi) of Igala people: http://ayedefilmandphotography.com/
Among the Igala people Kola nut (obi) is rattling important. It has socio- religious significance too is frequently eaten inwards socio-religious gatherings. Without it no traditional union tin can live celebrated inwards Igala-land. Its breaking too eating symbolize unity, peace, love too credence nether the protective eyes of Ọjọchamachala (God) too Ibegwu (Ancestors)
Igala women inwards their traditional dress, USA
In Igala tradition, infants from some parts of the kingdom, similar Ankpa have iii deep horizontal cuts on each side of the face, slightly higher upward the corners of their mouths, as a way of identifying each other. However, this practise is becoming less common.
Influenza A virus subtype H5N1 adult woman with typical Igala tribal facial marks
Origin of the Name Igala
The firstly tradition says “Igala” is a derivative of the Yoruba call for antelope (Igala). So these schoolhouse of though tries to suggest that in that location were many antelopes during the early on migrations into the ground giving rising to this name. The Yoruba discussion “Igala” agency Antelope which is Ọchachakolo inwards Igala language.
This creature is noted for its fast steps. It is a pacesetter too frontliner. Of this animal, the Igala maxim refers, “Ọchachakolo Ẹla ki d’ọgba amomi ẹbun”, (Antelope, an creature at the forefront never drinks unsettled or muddied water). This dot looks plausible, considering the fact that so many of the Igala villages were named after animals. For instance, Ojuwo-Ọcha (Antelope hill), Ugwọlawo (Guinea fowl’s bath), Ọbagu (Chimpanzee), etc. It is also related inwards some quarters that fifty-fifty a High German Volkswagen fellowship recognized the nature of this to the extent that they named 1 of their best cars “Igala Volkswagen” inwards the 1970s after it. But the 2nd tradition is fifty-fifty far to a greater extent than tenable.
This 2nd tradition is based on 2 premises:
That the Igalamela (nine Igala clans) are the autochthonous, firstly occupants of Idah (Igala) native town. About them, oral tradition says that they pushed the Idoma people to their introduce location inwards Benue province (from the introduce Idoma Street inwards Idah). This Igalamela chiefs are greeted “Onu-Igala” (Igala leader or chief) upward till date.
That Etemahi is the leader (head) of the Igalamela royal lineage. “Ete ma hi” inwards Igala linguistic communication denotes – “it is from the outset (the roots) 1 tin can laid upward whatever edible object well”. An Igala adage goes thus, “Ẹtẹ ma hey ma m’ahi ọgbọ n” (from the outset they laid upward too it would non live tasteless).
These are idiomatic expressions suggesting that the Igala race as developed (or tasty) as it is today evolved from this particular thorough roots, Odudu I chanẹ ichanẹ-n (Day intermission began inwards the morning, non inwards the evening).
From the foregoing, nosotros tin can infer that the discussion IGALA is a chemical compound discussion with “Iga” as its root too “Ala” as the qualifying noun. In Igala language, Iga agency a partition, blockade, a dividing wall e.g. partition of Republic of Republic of India inwards 1947. And the qualifying noun, Ala agency “Sheep”. This could imply that the firstly settlers inwards Igalaland (the Igalamela) saw themselves as God’s flock or sheep that eventually found their greener pasture inwards this location. They in all probability felt it was amend to settle here. Whether they came from the Yoruba race or whatever other larger linguistic communication grouping or whether they drove out whatever grouping of their before inhabitants (such as the Idomas) is non our immediate concern here. They came, they saw it was a fertile ground total of prospects too they settled hither from antiquity. Period!
Perhaps, they made Iga-Ala Mẹla that is, making nine “sheep” apportionments, partitions, dividing walls or simply, fences against possible invading troops, as it was mutual inwards those days inwards search of a formidable security. They were too so referred to by too large as the IGA-ALA people. The call gradually metamorphosed from Iga-ala to IGALA as a final result of the combination of the 2 vowels (a + a). The nomenclature too so became IGALA. The call must have got come upward inwards the figurative sense of people referring to themselves, as the sheep feels shielded too protected nether its shepherd.
God (Ọjọ), is frequently seen past times the Igala people as Ọchamachala (owner of the entire universe), Odobọgagwu (the all-powerful one), Anẹ-magẹdọ (the all-courageous one), etc.
Igala Owuna masquerade performing traditional dance
This sense of beingness protected nether God’s shadow was extended into the naming of a sure enough street, UBI-IGA (behind the partition) inwards Idah, during the Benin/Igala War inwards A.D. 1515 – because of the partitioning against unusual invaders. Other parts of Igalaland are non left out inwards naming villages after their functions. For instance, villages which served as formidable fortresses against unusual invasion at a sure enough catamenia of history or the other, had such names e.g. Iga-Ebije (iron partition), Iga-Ikẹjẹ (Ikẹjẹ’s wall); Igaliwo (Aliwo’s wall), Iga-Olijo (Adder’s wall), Igagbo (Agbo’s wall); Ig’ọjọ (God’s protective wall), etc. It is interesting to Federal Reserve annotation that the Igas were practically erected inwards those days for defensive purposes.
According to oral tradition, the Odogo (ancient storey building) inwards Ata’s palace was used as a hideout. From in that location the soldiers had a total view far over too across the cliff close the River Niger. By this agency they were able to notice enemy troops afar. Influenza A virus subtype H5N1 river is also believed to have got changed its course of written report or totally dried upward around Ọkpakpala-Ukwaja. This river also served as some other shied against enemies.
From the above, it is obvious that Igala people are people who experience highly secured nether God’s umbrella. That is why inwards times of adversity, they would simply exclaim “Ọjọma” (God knows or God is inwards control). And if the Antelope Igala source appeals to the reader more, he/she should know that Igala people are non toddlers. They are fast at achieving their goals. They are goal-getters inwards every positive sense of the term, never mediocres. In a nutshell they are typically achievers, movers too shakers of history.
Igala men
Environment/Geography
The Igalas have got an unusually too richly endowed environment. They are within the “middle-belt” of Nigeria which has an wages of the climate of the drier Savannah vegetation to the northward too the moisture woods regions to the south.
The expanse lies within the warm humid climatic zone of Nigeria. There is a distinctive moisture flavour dichotomy. The moisture flavour lasts from nigh Apr to the cease of September or early on Oct piece the dry out flavour lasts from nigh Oct to nigh the cease of March or early on April. Rainfall tin can live heavy too the effects of the harmattan tin can live severe, particularly from nigh November.
The expanse has an average pelting autumn of nigh 50” a year. The lowland riverine areas are flooded seasonally, making it possible for the growing of paddy rice too controlled fish farming inwards ponds that are owned on private or clan basis. The lbaji expanse is the major topographic point awashed past times flood. This makes the expanse rattling fertile soil to a greater extent than than other topographic point inwards the land: “The receding floods acquire out behind a large quantity of fish inwards ponds too lakes. This facts, plays an of import role inwards the economical too social lives of the people,”
Simply put, the vegetation is mainly deciduous, with the major rivers (Benue too Niger), a few pocket-sized ones such as Okula, Ofu, Imabolo, Ubele, Adale, Ogbagana, too many streams inwards the land. Hence, is Igalaland popularly known as a blessed angling too arable region.
The most mutual economical trees are palm trees (ekpe), locust beans (okpehie). mahogany (ago), iroko (uloko), whitewood (uwewe) too raffia palms (ugala). Common plantations are of okra (oro..-aikpele), cashew (agala), banana (ogede). Some of the economical trees mentioned hither supply timber for the people too for sale. In the woods regions were also found sure enough wild animals, such lions (idu), hyenas (olinya), leopards (omolalna or eje), elephants (adagba), bush-pigs (ehi), chimpanzee (ukabu). etc.
This favorable vegetation makes farming too hunting highly profitable. Thus. 90% of the population. practise farming. Both woods too savannah crops thrive on Igala soil rattling well. Thus, the main woods crops produced are: yams, cassava, maize, melon too groundnut. And they create such savannah cereals as guinea corn. beans. millet too benniseed. However, due to the shifting tillage beingness practiced, bush burning too felling of trees, a goodness proportion of the woods is beingness gradually destroyed too wildlife are fast becoming extinct.
Igalaland is blessed with rich natural resources. In the due south are swamps where unsmooth stone oil was prospected some years ago. It is by too large believed that stone oil was discovered at Alade too Odolu. IS The Okabba (Adagio) coalmine is unopen to Ankpa inwards the north. The province has benefitted from the coalmine since 1967.
There are many roads inwards the area. The main ones are Anyigba-ldah, Anyigba-Ankpa, Anyigba-Shintaku. Those of Anyigba-Ajaokuta, Ankpa-Otukpo, Otukpa, Ankpa-Ogobia. Idah· Nsukka too Ejule-Otukpa link the ground with neighboring states. Good waterways are possible betwixt Idah-Agenebode-Onitsha too the Shintaku-Lokoja axis of River Niger. These waterways have got served as veritable agency of carry inwards the recent past. It encouraged social too economical interactions.
Today, Igala ground does non possess whatever airport. However, air travelers brand utilisation of Ajaokuta Steel Company’s airstrip. The Itobe-Ajaokuta Bridge constructed nigh 2 decades agone on the River Niger has also turned out to live of tremendous do goodness as it has enhanced intra too inter-state links too commercial transactions.
Language
Igala people speak Igala language, which belongs to the Yoruboid languages spoken inwards North Central Nigeria (Akinkugbe 1976, 1978; Omachonu 2000, 2002) which also forms component subdivision of the larger West Benue-Congo phylum (formerly component subdivision of Kwa).
As a final result of the strong linguistic affinities, Dr. Femi Akinkugbe (University of Lagos) has of late classified Yoruba, Itsekiri too Igala as belonging to what he calls the Proto-Yuroboid sub-group inwards the main Kwa group.
Igala people
It is estimated that nearly 4 1000000 people speak Igala, primarily inwards Kogi State, Delta State too Edo State. Dialects include Ebu, Idah, Ankpa, Dekina, Ogugu, Ibaji, Ife. The Agatu, Idoma, too Bassa people utilisation Igala for primary school.
Although 1 may scrap that Igala is unlikely to live so endangered inwards the proper sense of the discussion considering the number of its native speakers too linguistic researches available inwards the linguistic communication (Armstrong 1951, 1965; Omachonu 2000, 2002, 2003a, 2003b, 2006, 2007a, 2007b, 2008; Atadoga 2007; Ejeba 2009; Ikani 2010), 1 of the aspects ever identified as beingness so seriously endangered inwards the utilisation too written report of the linguistic communication is the numeral scheme (See Etu 1999, Ocheja 2001). This is because children nowadays rarely know how to count inwards Igala. Even adults, mix upward Igala with Hausa too English linguistic communication when they count money too other objects inwards the language. Influenza A virus subtype H5N1 similar scenario was pointed out past times Atóyèbí (n.d.) of the numeral scheme of Ọkọ which he described as the most endangered aspect of the linguistic communication because the human activity of counting inwards Ọkọ, according to him, has been left to older members of the community with the younger generation preferring to limited numerals inwards the English linguistic communication language
instead.
History
The actual source of the Igala people is non quite known. Different people introduce many versions of legends of immigration There are claims, for instance, that the Igala people came from the Jukun (Kwarara/a), some says Benin, others Yoruba. Yet, others experience they migrated from Mecca (Southern Yemen) or Mali.
In the past, the reigning Atta, His Royal Majesty. Agabaidu (Dr.) Aliyu O. Obaje, had. for instance, explained: "the !gala came from Southern Yemen, passed through Federal Democratic Republic of Ethiopia (where in that location is an ethnic grouping called the Gala) too through the (medieval times} Empire of Mali, to Jukun land; too so finally, to our introduce location." In some other instance, the Atta said that the Igala "came from the Arab province of Republic of Yemen too were inwards the introduce Nigeria at the same fourth dimension as the founding fathers of the Yorubas, the Jukuns too the Beriberis or Kanuris Bornu. He also maintains that the before migration into Igalaland was at "about the twelfth century A.D.... led past times Amina, a Zaria princess too warrior. who fought her way to Idah ... with Hausa too Nupe followers.
Certain traditions fifty-fifty grip that the Igala are of Fulani origin, simply because of the similarities inwards their physical features. It IS clear that Fulanis do non speak a Kwa language. And owing to the linguistic affinity, others affirm the Yoruba connections. For Byng Halt notes that, "It is non surprising that within a brusk catamenia of arrival inwards Igala land, a Yoruba is good acquainted with the language.” He attributes the ease inwards learning the linguistic communication to the closeness of the 2 languages. Armstrong sticks to this same view when he said: "the most definite historical declaration that tin can live made nigh Igala is that . they had a mutual source with the Yoruba too that the separation took topographic point long plenty agone to allow for their fairly considerable linguistic differences. There is a whole corpus of oral traditions on the source of the Igala people.
While this written report did non engage .in whatever detailed criticism of the various opinions on the Igala origins. it gave a thorough look: at sure enough .inescapable facts, These intricate issues were pin-pointed inwards monastic tell to allow us take a solid stand.
The view that Princess Amina of Zaria led the rattling firstly migration into Igalaland inwards the twelfth century does non grip water. This is because Queen Amina was a 14th C figure too history has it that the Igala people were already settled inwards this expanse too were relating socio-culturally with the Igbos correct from the ,7th too 9th century A.D. Moreover, the obvious absence of a legend relating to this princess too warrior .in Igalaland is a clear indication that it powerfulness non live true afterall that she really reached Igala land. Stories on Igala Republic of Benin state of war too Igala-Jukun war, for instance. are rattling popular. The close dead quiet on an Amina state of war leaves room for great doubts. Niven argues against the presupposition that she died at 'Atagara' (that is ldah) when he said: "she died at Atagara, in all probability a topographic point iii the Gongola valley too so nether Kwararafa, non Idah. which is at nowadays known as Atagara.'
The linking of the Igala with Republic of Yemen In Arabia is some other highly speculative opinion. This story was in all probability a device of the Muslims to Islamise Igala people. The people of Igala had long settled before the Galas entered Ethiopia. because tradition has it that it was only inwards the century A.D, that the Gala migration to Federal Democratic Republic of Ethiopia took place. In addition, it is quite improbable that the Semite Galas would metamorphose into Negroes of the contemporary Igalaland overnight. The similarity inwards call is thereby precisely coincidental.
The Republic of Mali connectedness remains baseless likewise because the similarities betwixt the words "Mela" (nine of them) of Igala-Mela (the nine Igala kingmakers) is inwards no way attributable to “9” as originating from Mali. To the Igala mind, "nine" simply symbolizes perfectness.
Likewise, the assumption that the Igalas came out of the Fulanis, carries no weight, since "no tradition inwards Igala supports it. History attests to the fact that the Fulanis were silent inwards the part of Senegal past times the fourth dimension the Igala were already having a "centralized province scheme ... inwards the 12" century.
That the Igala have got a traditional link with the Republic of Benin kingdom is indubitable. There abound theories for instance, that back upward a Republic of Benin source of Igala kingship. However, in that location was already inwards existence indigenous Igala people with their kingship systems before the arrival of the Republic of Benin kings. But it must live understood that at some stage of Igala history, the Republic of Benin people wielded some powerfulness of influence over them. The divergence inwards their scheme of regime lonely is plenty ground to show that it is never true to say the entire Igala originated from Benin.
The tradition, which holds that the Igala has the same source with the Yoruba seem to live a plausible one. This humble submission is based on the fact that the Igala linguistic communication has a lot inwards mutual with the Yoruba. Okwoli supports this view when he said: "When people speak the same language. or related languages, in that location is every ground to believe that they have got mutual source or have got met somewhere.
The Jukun link with the Igala is some other rattling strong tradition that forthwith calls for serious attention. Stories nigh the Jukun source of Igala kingship, for instance, cannot live waved aside. That in that location were sure enough Jukun immigrants who came amidst the Igalas at some stage of the evolution of the Igala kingdom is quite evident It is fifty-fifty a mutual knowledge that the introduce ruling dynasty is Jukun.
Ultimately, therefore, in that location is no single line concern human relationship of the source of the Iga1a people, which is unassailable However, 1 may concur with Boston that the different tradition "probably correspond to different phases of history inwards which the Yoruba link may live the most ancient, followed past times the Republic of Benin connection, too most recently. some shape of Jukun suzerainty'. In monastic tell non to go along swimming inwards this shark-infested waters of legends too traditions, nosotros concluded that the Igala kingdom originated from within their immediate vicinity, namely. West Africa. As a affair of fact, before the advent of the colonial masters, nigh 7 rattling prominent black. kingdoms were noticeable inwards the woods belt, thus, Ashanti, Dahomey. ]fe, Oyo, Bini, Igala too Jukun(Apa) kingdoms.
Social Organization
The social organisation is essentially kin-based. The nuclear household unit of measurement is the smallest social unit of measurement but this is inseparably tied to the extended household unit of measurement scheme involving the linage too the clan. All members of these extra nuclear-family units regard 1 some other as “brothers” or “sisters”. Influenza A virus subtype H5N1 number of agnatic families combine to shape a clan too number of them may constitute a hamlet or fifty-fifty village. Often the members of such hamlets or villages draw their source to mutual apical ancestors. The sociological organisation is, itself a factor that promotes unity too peace amidst the people.
Igala woman
Political organization
The political organisation is concerned on the monarchy, headed past times a paramount king, the Attah-Igala, who is regarded as the virile individual parent of all Igala people. Attahs of old wielded a lot of powerfulness too say-so too established a rattling powerful kingdom mayhap dating to nigh the eighth or ninth century AD. At its apogee, perhaps inwards the 16th century, the Igala kingdom did extend far too broad to include parts of Igboland (Nsukka Area) to the due south Koton-karfe (including too beyond expanse of northward Kogi) to the north; component subdivision of western Idoma ground to the due east (including Igumake) too parts of Etsakor inwards the west.
OGUGU IN FOCUS: HRM, Agaba Idu, AMEH OBONI II storms Oguguland tomorrow as component subdivision of the 2014 Royal Tour. Amoma Ogugu me Kwane k'ojane Igala ki'nyogba Efuredo, Ufedo kpai Udama!
Influences of the Igala, operating from the headquarters at Idah, were also felt at Nri-Igbo-Ukwu too Onitsha inwards Anambra state; amidst the Nembe too Kalabari on the Atlantic cost; as Asaba too amidst Nupe inwards introduce solar daytime Niger province where an Igala prince, tosede or Edgi is acclaimed to have got established the Nupe kingdom. Wars were fought, peace treaties were concluded, tributes were paid too merchandise organized with these too other people. Wars for instance were fought with the Jukun of Kwararafa inwards present-day southern Taraba State too with the Bini during the reign of Oba Esigie 1 inwards (1515, 1516 AD) as recorded inwards Portuguese inwards Lisbon today.
The glorious era of Igala kingdom was disrupted with the effective colonization past times the British of the expanse at nowadays known as Nigeria from nigh 1890, with the amalgamation of the Northern too Southern Nigeria protectorates inwards 1914 (by Col. Frederick Lugard) the British policy of what is at nowadays known as Nigeria, where established monarchs were used to dominion their ain people “indirectly”. Thus the powerfulness of the kings too chiefs was gradually eroded until they acquire puppets inwards the manus of the British. There was resistance hither too there, for instance inwards Opobo (by Jaja), inwards Itsekiri ground (by Nana), inwards Republic of Benin (by Overanwen), inwards Sokoto (by Sultan Attahiru) too inwards Igalaland (by Prince Atabo Ijomi later, Ata-Igala from 1919 to 1926); but inwards essence, the traditional rulers lost the battle.
Native administrators were established (somewhat along geo-ethnic lines) too the monarchs were made tutelary heads of the administrations, piece the British acted as the existent administrators too conclusion makers. In this vein, the Igala native say-so was administered as component subdivision of Kabba province so fifty-fifty after the independence inwards 1960.
HRM, AMEH OBONI II, Agaba Idu, Ata Igala.
With coming of the military machine inwards 1966, too with province creation inwards 1967, Igalaland became the eastern component subdivision of a Kwara State (initially named Central Western State) when a twelve province construction was created. When a novel nineteen-state construction was after created out of the 12 inwards Feb 1976, Igalaland was carved out of Kwara too merged as the Western component subdivision of a novel Benue State. In August 1991, itinerant Igala found themselves inwards a novel state, Kogi which is where they are now.
Idah remained the cultural headquarters of Igalaland too the political uppercase of Idah Local regime Area. In 1968, Igalaland was split into iii administrative units for the sake of conveniences. The units – Idah, Ankpa too Dekina were administered as local governments, after (in 1976). Dekina partition was itself split into Dekina too Bassa, in 1 lawsuit again local regime areas were carved out of Ankpa piece Ofu was carved out of Idah. Today, Igalaland harbours nine local governments out of the 21 local governments inwards Kogi State.
Igala human being inwards his traditional groom dress
The Igala Traditional Council
There used to live 1 Igala traditional council headed past times the Attah. Later, with the creation of autonomous local regime area, too Ankpa traditional council headed past times Eje was created. Influenza A virus subtype H5N1 Bassa Komo, Bassa Nge too the Ebira Mozum Districts with its headquarters at Oguma was also recognized. Dekina too Idah remained nether the umbrella of the Igala traditional council headed past times the Attah-Igala. In the introduce dispensation, each local regime council inwards Kogi province has its ain council of Chiefs too everyone recognizes the pre-eminence of their respective premier monarchs – the Attah-Igala, the Ohinoyi-Ebira too the Obaro of Kabba.
Igala men
The Igala Monarch
The Igala Monarchy, 1 of the oldest too 1 of the most formidable inwards the cardinal Nigerian expanse is cardinal around the individual too business office of the Attah-Igala who is regarded too treated as the virile individual parent of all Igala people. The remoteness of the Attah establishment has non been properly determined historically but oral tradition too archaeological records dot to dates around the eighth too ninth century AD.
HRM, AMEH OBONI II, Agaba Idu, Ata Igala.
The possible influence of the Igala kingship on Nri too Igbo Ukwu cultures, the latter of which has been dated to nigh eighth too ninth century AD past times Professor C. Thurstan Shaw, shows that if Igala monarch influenced Igbo Ukwu’s at that period, it could live suggested that origins too history of Igala civilization may good pre-date the eighth or ninth century AD (Shaw, C.T. 1970, Igbo Ukwu, Faber, London).
Oral tradition province that some Attahs whose catamenia of reign cannot live determined chronologically reigned over “Igalaland” for quite some time. These include Agenepoje, Abutu-Eje too Ebole Jonu. This is notwithstanding a rattling shady catamenia of Igala monarchial history, the length too remoteness of which are yet to live ascertained.
The Special Jumm'at Prayer led past times the Chief Imam of the palace, Alh. Idrisu Liman... HRM, AMEH OBONI II at nowadays resumes business office for the day's tasks.
But after the proto-dynastic period, emerged a catamenia where oral tradition is much to a greater extent than reliable, that is the catamenia of Ayegba Oma Idoko who is the founder of the introduce quadrilinear dynasty. Thus the descendants of Ayegba headed past times Akwumabi, Akogwu too Ocholi have got produced the Attah Igala inwards succession to 1 some other over the years. Later however, the genealogy of the Akwumabi dynasty was split into two, headed past times Ame-Acho too Itodo Aduga, thereby creating a 4 dynasty construction as shown inwards the scheme below (note the figures after each call exhibit the tenure-ship from Ayegba Oma Idoko.
HRM, AMEH OBONI II, Agaba Idu blesses the Royal Palace Singers before proceeding for the day's job... Achebe!!!
The Atta’s orbit of influence
With Atta Ayegba Om’Idoko, the kingdom was zoned inwards the 17th cetltury A.D. into smaller units inwards monastic tell to decentralize authority. Then inwards 1905 the British created the districts. These districts comprised Ankpa, Dekina, Egwume., Ejema, Imane. Iga, Ika, Ogwugwu, Ojokwu. Atabaka (Okpo), Biraidu (Abocho), Ife (Abejukolo). Odu, Iyale, Emekwutu, Okenyi, Ojokiti, As these districts were formed too “trustworthy relatives too followers” were sent to rule, these were given the ‘traditional titles of “Onu” (the principal individual or chief).
Some Igala tradition holds that an Atta gave the Nupes a Kingdom, He bestowed the dominion of Nupe province to Edegi (Tsoede), 1 of the sons he had from a Nupe mother. He gave riches of various types to him too gave him different insignia of kingship: a bronze Canoe, twelve Nupe slaves. the bronze Okakachi (Trumpet) which are silent beingness used past times Northern Nigerian .state drums hung with brass belts too heavy atomic number 26 chains too fetters which were endowed with strong magic powerfulness …, Tsoede or Edegi too so became the ruler of the Nupe people too took the championship of Etsu (King) too the Nupe kingdom became an ally to Igala.
Traditional patterns
The Igala are patrilineal too say-so inwards the household unit of measurement or clan resides inwards the men. Patilineality amidst the people inexplicably entails virolocal residence inwards which the adult woman moves into her husband’s household amidst his paternal kinsmen, or sometimes his maternal kinsmen. The basic household unit of measurement unit is the nuclear family, made upward of a husband, his married adult woman too their children, as good as attached kin but rarely did y'all discovery this type of organisation for the traditional Igala social club was basically polygamous.
Prof. Doris Laraba Obieje (Nee Adejoh) at nowadays the 2nd Female Professor (known) inwards Igalaland after Prof. Jummai Ogbadu. Doris is a Professor of African French Literature, currently at the Great Ahmadu Bello University, Zaria
As farmers, the demand for to a greater extent than hands on the farm meant that men married to a greater extent than wives so that they could elevate to a greater extent than children whose assist was badly needed on the farm. Besides, inwards some parts polygamy was a status thing too reflection of a man’s wealth. The to a greater extent than prevalent was the chemical compound household unit of measurement inwards which y'all had a man, his wives too children. The nuclear too chemical compound families are, inwards existent sense, units of the wider too longer-lasting patilineal articulation household unit of measurement which typically comprises 2 or to a greater extent than generations of brothers too sons, too their wives too children. In this way Igala families are long-lasting too self-perpetuating as the expiry of a fellow member makes no divergence to its overall structure. It tin can lastly over several generations with a membership of upward to 100 or more.
Igala couple
An Igala lineage comprises several extended families- the wives too offspring of brothers as good as wives too offspring of the virile individual parent of these brothers too all the relations of the brothers of ones father.
The clan is made upward of several patrilineal related extended families or lineages too has numerous functions, including mutual name, too identity, exogamous marriages, belongings ownership, mutual economical too political back upward too protection from a competition or assailant amidst others. As kin who have got claim to a mutual ancestry, they recognize various ritual prohibitions, such as taboos on sure enough foods, totem etc, that give them a sense of unity too distinctiveness from others.
Kinship relationship
The concept of kinship flourishes good amidst the Igala. It has helped to create groups that have got lasted for generations too inwards which the close-knit ties of kinship provides powerful links through the notion of mutual “blood”. And past times claiming exclusive ancestry these groups tin can claim exclusive rights to clan too lineage property. This form of kin human relationship also provides for private members a sense of personal identity too security. In traditional Igala society, kinship human relationship plays of import roles inwards the lives of the people past times determining what ground they could farm, whom they could marry, or have got sexual human relationship with, too their status inwards the community. It also agency much to a greater extent than than blood ties or household unit of measurement or household. It includes a network of responsibilities, too back upward inwards which private families are expected to fill upward sure enough roles too obligation.
Among the Igala generic terms such as ‘uncle’, ‘aunt’ or ‘grandparents’ are frequently non sufficient to depict household unit of measurement relationship, rather rattling specific terms such as my “maternal uncle” or “maternal aunt” are used to clearly differentiate betwixt patrilineal too matrilineal kin. Lineal relationships, which refer to those betwixt grandparents too grand children, are good cherished. Relationships with uncles too aunts, cousin too nephews too nieces are essentially treated as those biological relatives. The Igala enjoys robust human relationship amidst the maternal kin. As a “daughter” he/she is loved, protected too enjoys lot of privileges but the correct of inheritance is only with the paternal clan. Kinship relationships too obligations toward lineal, collateral too affina l kins (i.e betwixt parent –in-law, children-in-law too sibling-in-law as good as with partrilineal too martrilineal kin) are related to lines of descent, to residence, to inheritance of property, to union etc.
Igala newly wedded twain dancing at Idah, Kogi State, Nigeria
Incest taboo
Incest taboo refers to whatever cultural or norm that prohibit practices of sexual relation betwixt relatives. Relations with clan members are permissible where no traceable genealogical relations exist, but members of different clans cannot have got sexual human relationship if in that location exists blood ties. The restrictions on union too sexual relation amongst kin inwards Igalaland is based on normative sense of decency too the unequivocal belief inwards the sanctity of blood ties. There are rules, though non written concerning appropriate too inappropriate sexual relation. Incest, which is sexual intercourse betwixt private related inwards sure enough degrees of kinship, is prohibited. If a human being conducts inappropriate sexual human relationship with a kin, it is believed that both volition endure severe afflictions from which they would non recover until they confess too the gods are properly appeased through sacrifice. It could also final result inwards barrenness. Both would lose honor amidst the people as people volition no longer take them seriously. In the past times immature girls involved inwards such acts hardly ever marry.
Dance crest "ojegu" from the Igala people of Nigeria | Wood with polychrome pigment || The Igalas principal cult "egu" is connected with the ancestors who are remembered during yam harvest. The "egu" (spirit of the dead) is represented past times masks too headdresses called "ojegu".
Among the Igala, people relate to 1 some other inwards different ways, too sometimes distantly, are classified as sibling, too other who are precisely as closely related genetically are non considered household unit of measurement because they are patrilineal too children belong inwards the father’s clan. As a upshot of patrilineality relations betwixt brother/sister, father/daughter, mother/son, uncle/niece etc are considered incestuous, though inwards sure enough matrilineal social club father/daughter may non live such a problem. Sexual relation betwixt a human being too his mother’s sis too mother’s sister’ miss are considered incestuos. Similarly, a human being too his father’s sis cannot have got a flirtatious relationship, have got sexual practice too marry, non fifty-fifty with his father’s sister’s daughter.
Helmet mask "ojuegu" from the Igala people of Nigeria | Wood
Religious belief
According to Professor Emmy Idegu, Igala cosmology hinges on iii worlds – efi’le (the world of the living), ef’ojegwu (the world of the dead) too the infinite inhabited past times the supreme beingness (odoba ogagwu, ojochamachala). Influenza A virus subtype H5N1 typical Igala individual believes inwards “Ojo” (God) as the Supreme Being. The concept of God is thence non unusual to the Igala mind. The belief inwards Ojo-ochamachala (Almighty God who is regarded as Alpha too Omega) precedes the advent of the missionaries. God (Ojo), the Supreme Being is also known past times his attributes as creator, as the immortal, omnipotent, omniscient, omnipresent, unique, transcendent justice too King. They also believe inwards divinities too spirits.
Okega carving, Igala people, Nigeria, 19th C.
The traditional Igala individual believes inwards divinities or deities who are said to live side past times side inwards hierarchy to the Supreme Being. Such are personified inwards sure enough natural forces too phenomena, particularly inwards rivers, lakes, trees, the wind, deserts, stones, hills e.g. Aijenu (Water Spirits), Ikpakacha (spirit husband), Ane (earth goddess), Ichekpa (fairies or bush babies), Ejima (twins), Egbunu (goodluck), etc. In their monastic tell of ranking, the side past times side is belief inwards deified ancestors (Ibegu). This refers to the spirits of elderly members of one’s family, lineage or social club that died non-violent or non-evil expiry too have got promising offsprings. The Igala individual believes likewise inwards mysterious powers, which come upward inwards various forms such as incantations (ache), medicine (ogwu), magic (ifamfam) too witchcraft (ochu, ogbe).
Three basic elements of worship are easily identifiable, namely, Sacrifice, Music/ dancing too Prayer; sure enough people are regarded as Sacred e.g. household unit of measurement heads (elders) hamlet heads or town leaders i.e. the traditional rulers, who most frequently human activity as main priests before traditional shrines; they also believe inwards Oracles or divination e.g. Ifa-anwa (by seeds), ifa-ebutu (by utilisation of sand), ifa eyo-oko (by cowries), Ifa-omi (by water).
While making these sacrifices, as before mentioned, sure enough victims or materials are used for sacrifice. These include, nutrient Stuffs or Crops (amewn egbaru) e.g. maize (akpa, igbala), yam (uchu), kolanut (obi), beans (egwa), rice (ochikapa), beniseed (igogo) etc; birds, e.g. hens (ajuwe), chicks (ebune), cocks (aiko), dove (oketebe); Animals e.g. She-goats (ewo-ole), she-goats (obuko), ram (okolo), moo-cow (okuno), tortoise (abedo or aneje), agama -lizard (abuta-oko); too some liquid substances e.g. mutual coldness H2O (omi eruru), local liquor (burukutu), gin (kai-kai),and palm-oil (ekpo oje). Other items also employed could live articles of clothing, pieces of white, carmine or dark cloths, money, particularly coins or cowries, carmine plumage (uloko), alligator pepper (ata), etc.
It is noteworthy at this juncture that in that location exists other aspects of the civilization which posses sure enough dynamics or key values that are hinged on some of the higher upward practices. Among them are: Child-bearing too the male-child Phenomenon (fecundity or fertility cults); Naming ceremonies, circumcisions (amonoji); widowhood practices redolent with so much oppression, deprivation, discrimination, rejection, humiliation, abuse too injustice; “ikpakachi” (spirit husbands), high bride price, arrangee-marriages, levirate union (oya-ogwu); 2nd burial (ubi) rites; masquerade cults; coronation too initiation of traditional rulers etc.; the number of caste system or descendants of slaves (amoma adu); utilisation of charms; incisions, oath-taking, rain-making, or reincarnation rites; traditional festivals; etc.
Some of the cultural or traditional practices mentioned higher upward have got gone extinct inwards some areas of the land, but are silent so prevalent inwards many other places. However, in that location are many other practices which may non live straight related to traditional religion but which are values which demand to live cultivated, cherished or modified with all sense of commitment. Such values include the utilisation of Igala proverbs, myths, legends, language, sculpture, greetings, (including tribal marks, tattooing, trunk decoration), cuisines, discipline, dressing too agriculture.
Source:http://fidelegbunu.com/node/44
THE NAMES AND ATTRIBUTES OF GOD AMONG THE IGALA: Influenza A virus subtype H5N1 SOCIO-THEOLOGICAL INVESTIGATION
Introduction
This piece of work dwells on the names too attributes of God (Ọjọ) amidst the Igala people of north-central Nigeria. It is an endeavour to unravel the proper pregnant of Ọjọ, the Igala personal call for the Supreme Being. Other descriptive/attributive names of God are also brought into cognizance. The socio-theological import of the utilisation of theophoric names for children, too as embedded inwards wise-sayings too proverbs, which are agency past times which the Igala individual expresses his/her understanding of God are also dully examined. The enquiry aims at bringing to the fore the socio-theological understanding of God as reflected inwards these expressions.
Ọjọ as the Name of God
In his article, “What is inwards a Name? The Philosophy of Naming inwards Igbo Culture,” Ekwunife (1996, 2) opines that “scholars on African civilization too religion rightly observe that for Africans, names are non mere labels, rather, they are pregnant with meanings.” This is also quite true inwards honor of the Igala people. The names too titles they give God are of deep meanings. Such names have got meanings that portray what people think nigh him (Egbunu, 2009, 74). Most of these names are as old inwards source as the Igala race itself.
As Mbiti (1975, 42) stresses inwards relation to many African linguistic communication groups, “The personal names for God are rattling ancient, too inwards many cases their meanings are no longer known or easily traceable through linguistic communication analysis.” The Igbo (of southeastern Nigeria) linguistic group, for example, is faced with a great bargain of controversies inwards tracing the personal names of God. For example, in that location is declaration as to which of Chineke, Chukwu, Chi, Osebuluwa is original to the linguistic communication (Metu 1999, 46-57; Njoku 2009, 16-25; Abanuka 2004, 1-43; Iroegbu 1995, 359; Oguejiofor 1996, 5). The Yoruba of southwestern Nigeria simply refer to God as Olodumare or Olurun (Idowu 1996, 1-2; Awolalu 1979, 3-12) piece the Tiv of north-central Nigeria telephone call upward him Aondo. The Idoma, also of north-central Nigeria, telephone call upward him Owoicho. For the Bassa Nge (also of north-central Nigeria), God is Soko while for Bini people of the southwestern Nigeria, God is Osenubua. There are a thousand-and-one names for God inwards different African languages. Some are simply personal names piece others are descriptive attributes of God (Mbiti 1975, 43). These names dot how profoundly rich African peoples are with ideas on God.
Among the Igala, God is given various names, foremost amidst which is the three-letter word Ọjọ, the pregnant of which seems a flake obscure. Ọjọ, dissimilar the other titles too names of God to live examined later, is a bi-syllabic discussion within which is embedded everything nigh God’s nature too activities. It is important to Federal Reserve annotation that this call is non an attribute. It is simply a nomenclature past times which the Supreme Being is known too called past times the Igala people from fourth dimension immemorial. Ọjọ - a abrupt discussion of lite too double vowels (Ọ-Ọ) on both sides of a single consonant (j) – tin can live spelt only inwards 1 way, Ọjọ. Thus, quite dissimilar many other African languages whose names for God are derived from chemical compound names or attributes, this call is God’s direct name. In a nutshell, he does non derive his call from anything else but all other beings or creatures derive their names from him.
In our bid to unravel its meaning, nosotros discovered a lot of nuances inwards its layers of pregnant inwards relation to other expressions inwards the language. Thus, Ọjọ which agency principally, the Creator, Owner too Sustainer of all that be both inwards sky too on earth, or Supreme Being, could also live related to sure enough expressions derivable from the Igala language. As a affair of fact, in that location is a sense inwards which 1 may say that phrases such as the next are connected to the activities of God:
Okwujọ – equality (in God’s sight, all humans are equal); Ichẹ chejọ – it was made too kept (in the take heed of God existed all that were created); Ichẹjọ – it’s complete, perfect inwards totality (in God lonely is found perfection); Ọjọ duu – everyday, both dark too solar daytime (God is ever ready, active too watchful); Ọjọ nwa – Day intermission (in God is the dawning of all goodness things); Own jọ – God is He who is ever there, who exists inwards many ways inwards nature itself, too is pre-existent. In some other sense, God is 1 who is to a greater extent than than whatever multitude or crowd. Put differently, the sense expressed hither is the fact that Ọjọ chawuli (God is spirit) inwards which instance the air too air current are frequently used as metaphors when people reckon or experience the effect of the air, but they do non reckon the air or air current itself (Mbiti 1975, 53).
In the name Ọjọ, therefore, the preexistence of God is manifest. His existence is also taken for granted past times the Igala. There is no coherent Igala legend or myth on the source of Ọjọ. Any travail at forging 1 is self-contradictory. The Igala people believe that He has neither a outset nor end, but that He is self-existent. He is precisely in that location from nowhere too to nowhere as such. He owes His beingness to nobody too is answerable to nobody else.
Embedded within the pregnant of the name Ọjọ in Igala linguistic communication is the thought that he is the self-existing Being too the source of all things. He is constant, unchanging, stable too reliable, incomparable too unsurpassable inwards majesty too excellence. And hardly is in that location whatever symbolic representation of the Supreme Being amidst Igala people. What Idowu (1996, 33) observed on God inwards Yoruba civilization is rattling much applicable inwards the Igala case: Ọjọ is “perfect inwards superlative qualities.” Certain attributes of Ọjọ are straight connected to the pregnant of Ọjọ as explained above. Thus, He is called Ọjọ-Odobọgagwu, which means, incomprehensible, unpredictable too all-surpassing Being. This call is a combination of 4 words which are major attributes of God, namely Ọjọ, Odoba, Oga and gwu. Having given some clarification on Ọjọ thus far, nosotros volition at nowadays simply plough to the other iii attributes. Odoba is a combination of Odo (habitation) and ba (short shape of bailo which agency frightfulness). Rendered fully inwards Igala, it is expressed as Odown abailo (His presence is awesome). Oga means giant, leader, ruler or head; while gwu means ‘seated’ or ‘enthroned.’ Odobọgagwu therefore agency that God is depicted as the head, ruler most powerful too incomparable one. Thus, Odobọgagwu holds the Igala understanding that all reality inwards its totality is ruled past times God who apportions to each individual his/her destiny. All this goes to exhibit that the Igala individual conceives of God as an absolutely perfect Being. We may at nowadays dwell on some of his basic attributes so as to convey to the fore salient points on His nature.
The Basic Attributes of God
Iroegbu’s (1995, 115) categorizes God’s attributes into the entitative, operative too transcendent. According to him, the entitative attributes, depict God as simplicity par excellence, without bound or frontiers, unique, invisible, unchangeable, eternal, omnipotent, omniscient, omnipresent, impassible, all-good, all-merciful, etc. Operatively, He is seen as beingness of infinite intelligence, voluntareity too the uncaused drive (as Aristotle too Thomas Aquinas would have got it). In His transcendental attributes, God is manifest inwards His qualities of distinctiveness, exemplarity, monastic tell or beauty inwards their perfect form. In Igala perspective, this is similar to referring to God superlatively inwards many ways such as Ọjọ-ọdẹ ma (the Master of all existent beings); Ọjọ-otemeje (Great God); Ọjọ-Ọgbẹkugbẹku (Supreme); and Ọjọ-Ọdafẹ onu inmi (Master of life).
As the attributes seek to portray, it is He who owns human breath too He gives breath. This is inwards line with the myth that says that inwards the dim past, God who is “Abucha ki n’ọda ama” (the potter who fashions the clay as he so pleases), inwards His creative ability, breathed into the hollow paradigm of human being which He had fashioned from “ebutu” (dust). Thus, He created both the beautiful (abo) too the ugly (ikaga). He it was who created the different sorts of human beings, the ejima (twins), ọdi (dwarf), ẹnẹfu (albino), abuke (hunchback), adọwọ/dẹrẹ (the lame), ẹnọlọ (the handicapped), ajalu (dumb), ajeti (deaf), afeju (the blind), etc.
God is called Ọjọ - ọchamachala (Ọmachala) inwards so far as He is the 1 who has no equal, namesake or rival. The whole world is His flowing garment. He is limitless too capable of doing anything He pleases. He is also called Ọjọ-olichoke (nebua), that is, God is similar the umbrella tree for the entire humankind and, of course, bigger than whatever mountain. His decisions for mankind are quite perfectly goodness too unalterable.
God is Ọjọ-achọna (architect) since He is known as the creator, creative individual too great builder or designer par excellence. In this same vein, He is referred to as Ọjọ-abucha (Ki n’oda ama) – the potter too designer of human destiny. He is Ọjọ-olugbọna (agejefu kia g’ọdọda) inwards so far as He sees both within too exterior simultaneously. To Him, naught is hidden. He has an all-seeing eye. In this light, He is also Ọjọ-agefu (kilẹ agalu) who sees or knows all human intentions piece the world specializes on the external.
God is also known as Ọjọ-agbẹnẹ – the 1 who saves; Ọjọ anẹ m’agẹdo – the 1 who has no iota of fear; Ọjọ-onu – God who is the king; Ọjọ kin’ilẹ – the Creator of the universe; Ọjọ ohimini lẹi lẹi – whose ways are so deep too unimaginable. He is, as a affair of fact, larger than life too mightier than all the oceans inwards the world combined. The listing is simply inexhaustible (Egbunu 2009, 74-75).
In analyzing the pregnant of the attributes of God, the call inwards itself, Ọjọ, without whatever epithet, carries with it a lot of significance. However, the epithet or appellation specifically defines concretely the thought beingness bandied. It is most often, self-explanatory. It is noteworthy that Ọjọ is the to a greater extent than ancient too mutual call used past times everybody inwards the land. But inwards addressing the superlative greatness of the Supreme Being inwards different circumstances, other appellations are employed or added. For instance, Ọjọ Ondu (or odu) agency God, the Master. It could live said to live an abbreviated shape of Ọjọ Onu-ibo-duu (God, the overall virile individual monarch or what a typical Igala agency when he/she exclaims “Ọjọ Odu-mi-onu!” (“God, my master copy too king”). Such attributes are inexhaustive. Some of them are found within names given to children too fifty-fifty inwards innumerable wise-sayings. Here, nosotros introduce a elementary taxonomy of such names.
Agana
Theophoric Names too Proverbs Reflecting Attributes too Activities of God
In sure enough circumstances, Igala parents give theophoric names to their children which also reverberate their understanding of God. An private may deport 1 or to a greater extent than of such names. Some examples powerfulness live necessary at this juncture. Ọjọ-ninmi, for instance, denotes God as the writer of life. This reminds parents too relatives of the saving grace which sustains the life of such a child. It is also explainable inwards relation to death. That God the giver of life is the only 1 who is capable of restoring it inwards times of chronic ill-health. That is why the name Ọjọchogwu is also given to other children depicting God himself as medicine or remedy to every ailment. This same God tin can also determine to take this life when too if he so pleases. Ọjọtule is yet some other call which is also rattling meaningful. In this sense, God is greater than all. No affair what humans may conceive mischievously, only God’s designs must take preeminence. His verdicts are final. God is seen hither to live ever triumphant or victorious. He is frequently referred to as Ọjọ anachẹ (He who is able) and Ọjọ agbẹnẹ (whereby the name, Ọjọgbanẹ holds a lot of significance). That is, he is savior at 1 too the same time. The name Ọjọ dọmọ which agency God exists, too that he really exists, captures the thought of total resignation to God inwards the confront of challenges of life. It is explainable inwards view of the fact that God never sleeps (Ọjọ alolu n). This expresses God’s care, ever-abiding presence too guidance (Ọjọchide, Ọjọago). Also related to this is the symbolism of Ọjọ oli abẹnga (God who is symbolically referred to as a fork-stick or great support). He is rattling much inwards command too his glory (Ọjima Ọjọ) reigns supreme over all the earth. Ọjọ agefu is yet some other call that has deeper meanings. This particularly connotes the fact that God searches the take heed of human being fifty-fifty when humans justice from the externals. It is a way of stating categorically that clear conscience fears no accusation. It is God who really possesses the truth (Ọjọ nọgecha). In this case, piece nosotros live in a world filled with so much falsehood, God is seen as the only 1 who tin can live relied upon to expose the truth too who keeps his covenant ever inwards mind. He also directs his chosen ones to the truth (Ọjọ anonẹ le). Ọjọma emphasizes the fact that God knows everything too that naught is ever hidden from the all-seeing eyes of God. He is all-knowing too wisdom personified (Ọjọnuma). Ọjọgbene has to do with the questioning take heed of human being when faced with the vicissitudes of life. If men were capable of call for God the multitude of questions inwards their minds, which would require God’s immediate response, such questions would have got flooded the divine throne. EleỌjọ is yet some other call which holds a lot of significance inwards the Igala understanding. Children are seen as God’s gifts par excellence. It is God who really owns children (Ọjọnẹ, Ọjọnọma, Ọjọduwa, Ọjọka, Eikọjọnwa). And it is he who is seen as their creator (Ọjọnyi and Ọjọchọna). It is with this mindset therefore, that children are non expected to live rejected or despised. They are rather supposed to live well-catered for too nurtured unto maturity.
Similarly, the Igala have got proverbs which convey out profoundly the nature too attributes of God. Some of them are discussed here: Ọjọ akajọ ọkpakpa – God is a precisely Judge; Ọjọ atẹnẹ achi (kial’ẹnẹ ọkpẹ) – God removes one’s calico too clothes 1 with the enshroud or linen; meaning, it is God who decides man’s fate; Ọjọ akpẹnẹ adu makọ– God is the 1 who does non take no for an answer; it also agency no 1 tin can interrogation or challenge God; Ọjọ akabẹlẹ kiachabalẹ – God is the 1 who promises too fulfils; Ọjọ mali ẹwn kalu ajẹn yanwan – Providence rises before the Sun; (tomorrow takes attention of itself); Abọjọ nyẹnẹ onwu ẹnẹ adẹ – No human being tin can really modify his destiny; Ọjọ ki nyabo onwu nyikaga – God created both the beautiful too ugly; Ẹnẹ ọgẹcha Ọjọ atọbi – The precisely triumphs; Ifitumi ki ma fi r Ọjọ – Nothing puzzles God. Or, with God, all things are possible; Ma bi’ọjọ ọlan – God is blameless; Ọjọ achodudu alon – The morning time does non lastly whole solar daytime long. Influenza A virus subtype H5N1 variation of this is: Influenza A virus subtype H5N1 stitch inwards time, saves nine; Ọjọ adonẹ jonu – Human elevation is of God; Ọjọ ajogwu kebutu makwu – God’s battle raises no dust; Ọjọ kidu ki ma nwan Ch’ọjọ eche onwu iche – There is ever lite at the cease of the tunnel; Ọjọ kidẹnyọ wa, Ọjọ mugbo kẹnyọ dẹ – The God who originates goodness fortunes knows how to convey them to fulfillment; Onẹ akọla ina diba w’ọjọ – Don’t live self-conceited; give God his sway; Onuchẹ Ọjọ ya ma ọna ulẹn – One inwards the service of God is protected; Abu nacho, abu na ma, eikibọ dọwọ ọjọ – No affair how skillful y'all are, y'all depend on God for perfection; Ẹwn duu maja nw’ọjọn – Nothing is hidden from God; Ọjọ kọbọ hiugba onwu omi alọ – it is when it is the plough of the unfortunate individual that abnormalities abound.; Ọjọ kuma bucha onwu ma nyucha alu – There is fourth dimension for everything. Variation: Influenza A virus subtype H5N1 stitch inwards fourth dimension saves nine; or brand hay piece the Sun shines; Ọjọ mu nwa r’ochu imudone – When a witch is exposed, she turns into a plaything; Ọjọ n’ọmẹmẹlẹ – God determines all goodness; Ẹla ki ma n’otiyi n, Ọjọ anachichi-wn – The tailless creature has God for its most pressing needs; Ẹnẹ ku ma kọ, Ọjọ mugba – The rejected stone has acquire acceptable to God. Variation: the rejected stone has acquire the headstone of the corner; Ẹwn ki defu akele ki kp’ọcha, Ọjọ ki jẹ kijẹ – May our goodness wishes live fulfilled; Ọjọ ohimini – lẹu lẹu, abu echohimini kia dabu? – Oceanic God, the inexhaustible God; Ọjọ alolu ẹnẹ anọma – If God sleeps, who caters for His children; Ọjọ amẹnẹ ki ma n’ikwu – God who catches criminals without using rope. Variation: God works inwards mysterious ways; or He writes straight on crooked lines; Ọjọ chema taki ch’ala igba – God knows why the sheep is bereft of horns; Ọjọ ch’ogwu ta kogwu ch’ọjẹ ọga – God is the architect of the medicine that heals. Variation: nosotros attention but God cures; Ọjọ gbanẹ ta k’ogwu ch’ọga – When God desires to sustain someone, medicine becomes efficacious; Ọjọ d’Abẹdo timoto ta ki ajadu ibẹchi – When someone’s luck begins to shine, it would seem similar skillfulness; Ọjọ gw’ata tak’ata gw’ọma – It’s when God favours the virile individual parent that it tinkles downwards to the children; Ọjọ jọ y’agbogwun – When expiry beckons, medicine is no remedy; Ọjọ kare m’onu ẹwẹ onwu ma m’ọya ufẹdọ – It is inwards the solar daytime of adversity y'all know who really cares; Imabẹn ẹmẹnẹ ki ayọn – If all is good with you, y'all hardly know your enemies; Ọjọ kate malu komi le ki w’efu unọba – Certain secrets are known to God alone; Ọjọ kẹ gbei onẹ onwu ẹgbei ola wẹ – One goodness plough deserves another; Ọjọ ki jẹ kẹ lekwu neke kponẹn – Influenza A virus subtype H5N1 mere death-wish cannot kill; Ọjọ ki makwu ma r’akwu bọ – amend outcry to God who knows the depth of human predicaments.[1]
As tin can live readily gleaned from the higher upward proverbs God’s nature dovetails into His activities but His attributes are clearly manifested inwards all of them. In a rattling brief manner, nosotros shall pinpoint some aspects of the higher upward investigation with which have got social too theological implications.
Socio-Theological Reflections
Influenza A virus subtype H5N1 cursory reflection on the higher upward names or attributes of God which are replete inwards the various forms of proverbs too appellations inwards the day-to-day life of an Igala, draws domicile many crucial points.
As a affair of fact, all those attributes which limited his omnipotence, supposedly address the overarching nature of the existence of Ọjọ as the Supreme Being. This explains why the typical Igala would reckon God as beingness relatively remote. It is with this singular mindset that the Igala, similar many other Africans (Mbiti 1982, 40; Metuh 1999, 20; Awolalu 1979, 16; Idowu 1996, 40) approach God through lesser divinities such as their localized gods/goddesses, ancestors, spirits, etc. Such deities, including natural or supernatural phenomena are frequently considered as intermediaries, agents or messengers of the Supreme Deity. When prayers, invocations, incantations, sacrifices too offerings are beingness made to appease such divinities or gods, they are done with the understanding that the Almighty God (Odobọgawu) is beingness appeased or worshiped. When too if, for instance, the people are inwards demand of bumper harvest, blessings of the womb, chore opportunities, victory over enemies, progress inwards all ramifications, peace with neighbours, it is this self-same God (Ọjọ) who is approached through the divinities/ancestors. Even Igala festivals such as Ibegwu, Anẹ, Ọgani, Egbe, etc which are celebrated according to their different local seasons, are tokens of gratitude to God (Ọjọ) the Supreme Being, for the gift of life too 1 another, also as agency of purification of the people too the land. Or rather, as the instance may be, such festivals are celebrated as avenues for breakthroughs and/or divine favours. They are also done with the mindset of non only worshiping Ọjọ through such deified ancestors or spirits, but with the aim of practically seeking God’s intervention inwards human affairs (Egbunu 2001, 33; Egbunu 2010, 41). Ultimately, Ọjọ owns the human breath. When he decrees death, in that location is no appeal, too when he gives life, no human tin can take it. This explains why fifty-fifty the medicine human being calls on God Almighty before ever he takes whatever stair inwards the procedure of healing the sick or delivering the tormented person.
Besides, it is believed amidst the Igala that the destiny of every individual is allotted to him or her past times the Supreme Being. In this case, the doctrine of predeterminism or predestination is understood inwards its moderate sense that God predetermines every person’s destiny inwards life through the type of Okai (spirit guardian) designated unto him or her. This, however, does non forestall anyone from beingness personally responsible for whatever activity or inaction his life is involved in, for goodness or ill. The human individual is said to live responsible for whichever management his life assumes. In other worlds, every private shall live accountable on the solar daytime of reckoning inwards the life-after-life. This would either live inwards relation to how such a individual would reincarnate or the mode of existence that would live meted out to such a immature human being inwards the hereafter.
Among the Igala, in that location is a profound honor for human life. Human life is held as sacred from nascence to death. As such, fifty-fifty the soul of the “unborn” kid is never toyed with, lest 1 live made to confront the wrath of the ancestors/divinities. Ọjọ is considered as the precisely Judge before whom every beingness amounts to nothing. Put differently, none is greater than God the Supreme Deity. This lonely holds the hugger-mugger behind Igala exercise of great patience, endurance too resilience inwards the confront of all forms of awkward challenges of life.
The Supreme Being (Ọjọ) is said to have got created everything inwards the universe including man. To Him, therefore, every beingness must live subservient. It is believed that He is unquestionable too as such, He lonely possesses the ground for creating things too people differently. Discrimination, subjugation, oppression or arbitrary handling of immature human being humans on the footing of inequality is thereby non only seriously frowned at too highly detested but punishable past times God inwards the hereafter. Killing of twins or triplets, dwarfs, albinos, too the like, is totally abhorred. So it is also that it is recognized profoundly that humans are made virile individual too female. In this light, every gender is treated with utmost regard. While men are expected to accord women due respect, bearing inwards take heed the socio-cultural import of role-sharing too role differentiation, the women are also expected non only to reciprocate but to play the complementary role. The “Live too let’s live” regulation inwards the relational setting of a typical African (Egbunu 2009, 132) setting is given pride of place. It is past times this token that unnecessary violence inwards the social club too threat to the life of immature human being humans, is to say the least, highly reprehensible.
Conclusion
Apparently, this written report has been able to unveil to some reasonable extent that the Igala people are rattling rich inwards their ideas nigh God. The nature, paradigm too names of God inwards Igala tradition too civilization are of great significance. Their thoughts on God are completely embedded inwards their beliefs too customs. The call which they give God, whether as a description or as personal names belie their understanding of Him. Their proverbs, parable too anthropomorphic images convey some outstanding message that God is superlatively greater than anything that tin can live thought of or imagined. The résumé lies inwards the fact that Igala people by too large conceive of God as an absolutely perfect Being. And it is this “Ọjọ” the Supreme Being that explains the reality of every other being. It seems plausible thence to believe that “Ọjọ” amidst the Igala people is a mysterious Being whose beingness lonely solves the puzzle of the existence of every other beingness inwards the entire universe. Little wonder too so that the social life of a typical Igala individual is so much so coloured too shaped past times his/her theological understanding of the inalienable topographic point of God inwards human existence.
PERSONHOOD (ONẸ) IN IGALA WORLDVIEW: Influenza A virus subtype H5N1 PHILOSOPHICAL APPRAISAL
Journal of Cross-Cultural Communication Vol. 9, No. 3, 2013, pp. 30-38
PERSONHOOD (ONẸ) IN IGALA WORLDVIEW: A PHILOSOPHICAL APPRAISAL
EGBUNU, FIDELIS ELEOJO
Phone Number: 08068515750 & 08059215672
E-Mail Address: frfidele@yahoo.com
DEPARTMENT OF PHILOSOPHY AND RELIGIOUS STUDIES, KOGI STATE UNIVERSITY, ANYIGBA, NIGERIA
Abstract
Personhood inwards Igala worldview dwells on the centrality of the human individual inwards the universe. The Igala understanding is employed as a launch-pad unto the full general African perspective on this all-important discourse. Using the hermeneutical, descriptive too analytical methods, the people’s worldview is sieved from some of their traditional too cultural beliefs too practices as the Western classical philosophical ideas too some basic African thoughts are brought to deport on our dependent matter. While attempting to posit a audio footing on the Igala ontology of Being inwards line with sure enough yardsticks, they proposed inwards defining the human person, the concept of solidarity too communal living is presented as a crucial desideratum inwards whatever meaningful reflection inwards this respect.
INTRODUCTION
INTRODUCTION
This newspaper is a modest travail at considering the concept of personhood inwards African Philosophy with the Igala worldview inwards focus. Naturally, a few pertinent questions such as, who or what is a individual (onẹ) inwards the Igala understanding? What does personhood (onẹ) entail inwards the African, nay, Igala worldview? What is the philosophical footing of Personhood? How do Africans by too large reckon the human individual inwards relation to the community? What is the Igala ontology of Being? Is it every type of human beingness that is considered to live a person? Or rather, are in that location sure enough qualities or characteristic yardsticks associated with a “person”, as such? What are those yardsticks? Does this particular innovation of personhood inwards Africa have got a corollary on a full general basis?
In the course of written report of proffering solutions to these posers, the human relationship betwixt the community (Udama) too Personhood (onẹ) shall live largely explored, using the analytic method. This is expected to Pb us to a fuller understanding of personhood inwards our context.
ONẸ ECHE (PERSONHOOD, WHO AND WHAT information technology ENTAILS)
The concept of a “person” (onẹ) inwards Igala mind-set has different layers of meaning. First, “onẹ” literally translated inwards Igala agency individual or human being. That is, anybody identified as a human beingness inwards contradistinction with animate or inanimate objects.
Second, is “onẹ” as 1 who has come upward of age. This is inwards relation to physical maturity or psychological well-being.
Third, is “onẹ” inwards relation to some traditions whereby sure enough individuals inwards the social club are considered “free-born” (amọma onẹ i.e. literally offsprings of “persons”) inwards relation to other sets or groups of people termed descendant of slaves (amọma-adu) inwards specific areas of Igala land.
Fourth, is the description of “onẹ” as a immature human being possessing many virtuous or forward-looking qualities. It denotes the exhibition of a twain of such positive or promising characteristics which his relatives, friends, acquaintances or neighbors would live by too large proud of. Qualities such as powerfulness to live amicably with others, beingness amiable, harmonious living, peaceableness, tolerance, patience, gentleness, loveability, trustworthiness, transparency, truthfulness, courage, temperance, modesty, intelligence, kindness, generosity, compassion, dynamism, resourcefulness, progressiveness too a by too large attractive too magnetic life are considered as the yardsticks.
This rattling lastly category of personhood inwards Igala understanding which entails virtuous living inwards all its ramifications is largely our dot of reference inwards this paper. As it were, the aforementioned characteristics readily convey to take heed the demand for unity, co-operation, togetherness, etc.
The varying layers or degrees of Igala worldview of “onẹ” simply implies why a typical Igala would exclaim, “ẹfonẹ li ib’ema” (knowing somebody goes deeper than ordinary sighting). In other words, “it is non all that glitters that is gold” or amend put, “you cannot justice a volume past times its cover.” It is inwards this honor that fifty-fifty though one’s physical stature or status or call may contribute to defining who 1 is, 1 may non justice the character of a individual precisely past times such mere considerations. In Igala worldview, for instance, it is believed that “odu ch’ajamu onẹ” (name is the bridle too flake for controlling a person), a call tin can brand or mar a person’s entire life. It is inwards this sense that a typical Igala would grip that “odu nyọ tọkọ le” (good call is to live preferred to money).
It is of utmost significance that it is the social club or community that gives call (odu) to a kid before that particular human individual assumes his God-given infinite inwards the community. Obi (2008, 199) inwards his Philosophy of Names harped on the fact that fifty-fifty though a call “moulds” too “cuts” one’s “separate identity” the individual may non necessarily live reduced to the call since, reducing a individual to the status of a call appears degrading as names are non witting of themselves. In a nutshell, the human individual is non confined to behaving inwards line with his name. He has the capability of choosing to have got his behavior at variance with his name. However, as it is frequently stressed, “without it, a kid remains a nonentity since his call defines his personality inwards a community” (Ekwunife nd., 37), “names are component subdivision too bundle of those elements of African civilization that go to brand African personhood unique.” (Umorem, 1973), they are capable of fashioning out his unique identity (Iwundu 1994, 57; Ehusani 1997, 131).
This carries with it a lot of social implications. In the course of written report of searching for a union partner or line concern partner, for instance, it is non precisely the mere appellation that matters inwards considering his or her suitability, the individual as such (in totality) is brought into focus. The household unit of measurement background, the person’s social habits or traits, economical status, religious tenets, political leaning, emotional maturity, educational background, too much fifty-fifty much more, shape component subdivision of the yardsticks. There is a sense inwards which whoever is considered as non beingness a individual inwards the higher upward lite is denied marriage-partner, ground or some line concern connections. It is noteworthy too, that single too childless adults are said non to live total persons. We shall at this juncture pry into the classical philosophical footing of personhood.
PHILOSOPHICAL BASIS OF PERSONHOOD
Personhood is a derivation from the discussion “person” which literally agency “an private human being” (Chambers Dictionary 1999, 1033). It denotes the status or province of beingness a person. Runes (1997, 229) defines individual inwards Max Scheler’s terms as “The concrete unity of acts. Individual person, too total person, with the onetime non occupying a preferential position.”
In Scholasticism, Boethius (475-525 AD) defines “person” as “an private substance of rational nature” (Runes 1997, 229). It refers to the private as a stuff being. Matter provides the regulation of individuation. The soul on its ain is non a person. Among the stuff beings, human being inwards his composite beingness is known as individual because he possesses the rational nature. He is endowed with dignity too rights too he is the highest of the stuff beings.
The doctrine of the human beingness as an explicit theme of philosophical reflection developed gradually through the ages. Most often, the era of Ancient Greek too Roman philosophy is mainly known for beingness “cosmocentric”, the catamenia of Christian Medieval philosophy as “theocentric” too the historic catamenia of modern too contemporary philosophy was tagged “anthropocentric” (Onah 2005, 161).
Even though before philosophers concentrated on the written report of the physical world too God, too non man, the human beingness was ever at the centre of the philosophical enterprise, though indirectly (Onah 2005, 161).
It is worthy of Federal Reserve annotation that fifty-fifty though the words, “personhood”, “person” or “personalism” are relatively modern, the philosophy had existed as attempts at interpreting the “self” as a component subdivision of human experience. These elements of “Person” are traceable inwards the philosophy of a twain of philosophers, such as, Heraclitus (536-470 BC) inwards his declaration “man’s ain grapheme is his daemon”; Anaxagoras (500-430 BC) inwards his Cosmogony piece emphasizing that the take heed “regulated all things, what they were to be, what they were too what they are” the strength which arranges too guides, giving an anthropocentric trend; Protagoras (480-410 BC) inwards his famous saying that “man is the stair out of all things” piece stressing the personalistic grapheme of knowledge.
The philosophy of persons found its highest dot inwards Socrates (409-399 BC) inwards Greek philosophy, inwards his recognition of the soul or self as the centre from which all actions of human being emanated. Plato (427-347 BC) acknowledged the individual inwards his doctrine of the soul. However, he turned the management towards ascendance past times the abstract idea; Aristotle (384-322 BC) insisted that only the concrete too private could live real.
In the Christian Medieval Era, St. Augustine (354-430 A.D) held that thought, too thence the thinker, was the most sure enough of all things. These personalistic concepts were amend expressed inwards the piece of work of Thomas Aquinas (1225-1274 A.D) who adapted the Definition of Boethius, when he affirmed that the human individual is “subsistent substance of rational nature”. This was followed past times an entire array of philosophers inwards France, Germany, England, too America. The most prominent amidst Philosophers inwards French Republic was Descartes, who stood gallantly with all others against Positivism, Materialism too Naturalism nether different cloaks. Their counterparts inwards Deutschland also developed personalistic philosophies with Schleirmacher (1768-1834) taking the lead; inwards England also appeared many theistic personalists such as Bishop Berkeley (1710-1796); inwards America were others too, such as Bowne, G.T. (1842-1921), J.W. Buckhan (1864…). Then, other after Personalistic Movements that sprang upward (Runes 1997, 230).
As a affair of fact, “personhood is seen as an ultimate fact” (Mautner 2000, 418) inwards opposition to the Naturalist reduction of the individual to physical processes. Also against the backdrop of the idealist submission that the individual is precisely a transitory, less-than-real manifestation of the absolute.
In Heidegger’s (Runes 1997, 242) innovation of (Dasein),
the sort of beingness that I manifest is non that of a thing-with-properties. It is a hit of possible ways to be. I define the private I acquire past times projecting myself into those possibilities which I choose, or which I allow to live chosen, or which I allow to live chosen for me. Who I acquire is a affair of how I human activity inwards the contexts inwards which I discovery myself. My existence is ever an number for me, too I determine past times my actions what it volition be…
It is inwards this vein, Heidegger sees a human beingness as beingness essentially a res cogitans – a thinking thing too that in that location is naught which nosotros have got to a greater extent than immediate access to than our ain take heed too its contents. This would carry a lot of implications for our understanding of a person. The human person, therefore, lives inwards a way that is really self-determining too self-revising.
Kierkegaard (Runes 1997, 295), the quintessential existentialist’s view is also rattling relevant here, according to him, existence is non precisely “being there” but living passionately, choosing one’s ain existence too committing oneself to a sure enough way of life. He decries a province of affairs whereby a individual would precisely shape component subdivision of an anonymous ‘public’ inwards which conformity too ‘being reasonable’ are the rule, too so passion too commitment the exceptions. He compares existence with “riding a wild stallion, too “so-called existence” with falling asleep inwards a hay wagon.
Riccards di San Vittore sees Person as “an private being, endowed with a spiritual nature that is also incommunicable” (Brugger too Baker 1972, 302). In other words, that “man exists too subsists only through the existence too subsistence of his spiritual soul”.
Omeregbe (1999, 36) makes a listing of half dozen major attributes of a person. The human individual is seen to live “rational, moral, free, social, capable of interpersonal human relationship too possesses individuality because “there is naught similar a collective person”.
The word, “existence” employed inwards a twain of definitions higher upward “already opens upward the modern anthropological concept of a individual inwards relation” (Brugger too Baker 1972, 302). Here, the concepts of community, communalism (Ujamaa) too “Udama” (Solidarity) inwards Igala are seen as beingness quite interrelated. This is what Beller (2001, 30) refers to as “concept of individual as “relationality”. This brings us to the side past times side sub-topic.
AFRICAN PERSONHOOD AND COMMUNITY LIVING
This concept of individual as “relationality” as indicated higher upward connotes a province of affairs whereby the “person exists only past times self-accomplishment inwards some other person, inwards view of other persons” (Beller 2001, 30). For our purposes here, the symbiotic human relationship betwixt the individual too the community is rattling crucial inwards our handling of the anthropological connection.
The “I-you” human relationship takes the dorsum topographic point inwards this respect, as the “We” human relationship takes pre-eminence. Cardinal Wojtyla’s (in Beller 2001, 31) essay on “Person, Subject too Communion” inwards relation to inculturation brings domicile this point, “The communion of “We” is this human plural shape inwards which the individual accomplishes itself to the highest grade as a subject”. Okere (1996, 151) inwards relation to the Ibo civilization opines that the “self” is congenitally communitarian self, incapable of being, existing too really unthinkable except inwards the complex of relations of the community. It is a spider web of relations. The human individual lives out his perfection inwards relation too personhood is thence attained inwards relation. As Menkiti (2011, 173) succinctly puts it, “The African emphasized the rituals of incorporation too the overarching necessity of learning the social rules past times which the community lives, so that what was initially biologically given tin can come upward to attain social selfhood.” That shows that personhood is attainable inwards relation to the even out of participation inwards the communal life. Here, the message of the aphorism that “nobody is an island” is brought domicile to a greater extent than forcefully. There exists the primacy of the category of becoming over that of Being as inwards Hegelian mode of thought so that nosotros tin can infer that some are to a greater extent than persons than others inwards the course of written report of attaining sure enough qualities.
According to Beller (2001, 31), for Wojtyla,
Even if the human individual pre-exists inwards itself inwards dignity too does non acquire a individual for what it does, its rank as being, its dignity, lies really inwards the capacity to top itself, to fulfill itself inwards human relationship with other people. The communion, the “We” overcomes the “I-you” reciprocal relationship.
Besides, “what matters to them is a mutual goodness so great too so of import that they may reappraise their ain desires too needs inwards acting past times mutual consent”.
In the same light, Nwoko (1985, 23) elucidates on how inwards the African ambience human being is seen as,
a household unit of measurement being. He is born too bred inwards the family; he lives, moves, marries too dies within the household unit of measurement of the living too the dead. This household unit of measurement within which man’s beingness oscillates already embodies the spiritual root on the footing of the conviction that all members of the household unit of measurement belong to 1 ancestry, which traces dorsum to God. Human beings are connected as household unit of measurement beings, too all families draw dorsum to God.
Against this backdrop, Nwoko arrives at the concept of “Universal Consanguinity” for “all men sharing a mutual blood despite colour, race, religion (Njoku 2002, 280). This is what Mulago meant when inwards no uncertain terms he averred:
by the fact that nosotros are born inwards a family, a grade inwards a tribe nosotros are plunged inwards a specific vital current, which “incorporates”, moulds too orients us to live inwards a way of this community, modifies “ontically” all our being… inwards that way the family, the clan, the tribe, are a whole of which each fellow member is only a part. The same blood, the same life partaken past times all too received from the firstly ancestor, founder of the clan, flows inwards all the veins (Cited inwards Beller 2001, 36).
In a sure enough manner, it is the community that initiates 1 into personhood through some initiation, either formerly or informally. Naming ceremonies, circumcision, initiation into adulthood too particularly into womanhood, union ceremonies too a host of other ceremonies shape particular examples or instances of initiation into personhood at some stages of the African life. The crux of this affair lies essentially inwards the fact that the African as a human being, culturally speaking is formed or initiated too receives his “ontology” too “being” from the community (Maritain 1948, 72). To the African mind, the concept of separate beings is alone foreign. As Ansah (2011, 5) expresses it, “Africans grip that created beings preserve a bond with 1 another, an intimate ontological relationship”. We may demand to stair downwards on this number past times specifically treating Igala Ontology of Being.
IGALA ONTOLOGY OF BEING
As Heidegger would position it, the knowledge of the human beingness (Dasein) is the key to the knowledge of Being as such. This is owing to the fact that the human beingness is the only beingness capable of call for the interrogation of Being (Onah 2005, 160).
In the Igala Ontology of Being, the human individual is said to live made upward of the “ Anọla” (Body) too “inmi”(Soul). The latter, which is easily equiperated with life (ọlai) is frequently translated as breath too most frequently rendered as “afu” (air). Therefore, a typical Igala individual holds the notion that God created the human person; he filled him with “afu” (air, spirit or breath) which is life inwards itself. It is likened to the style vulcanizers pump air into a deflated tyre or blowing of air into a ball or balloon. This invisible component subdivision of the human beingness is described inwards terms of a “vital force”. In which case, the spirit is said to have got sway, command over or dominion over the entire physical body, fifty-fifty the “ẹdọ” (heart) which is said to have got the capability of working as the topographic point of love, functions along with the “ọkọtọ” (brains) which is the topographic point of decisions. The pump too the encephalon are said to live working manus inwards manus with the spirit of human being to convey nigh “ibe” (thinking).
Another chemical ingredient of the vital strength inwards human being is said to live the “Ẹbiẹ” (blood), which makes the link with the ancestors (consanguinary affinity) through the nuclear too extended household unit of measurement line possible. So that, when an Igala individual says, “anọla akọla nwu-i” (he is beingness spoken to past times his body) what it agency is that “Ẹbiẹ” speaks (idiomatically the blood inwards his veins makes him feel). This happens particularly when something negative has occurred to a household unit of measurement fellow member too in that location is some form of premonition. In this respect, the “Ẹbiẹ” (blood) too “anọla” (body) are inextricably related as one. Invariably, to verbalize of a living trunk is to refer to an active living flow of blood.
The “Ẹdọ” (heart) which pumps blood is seen as the engine-room of life, courage, zeal, fervour, determination, candour, kindness, generosity, love, attentiveness, compassion, forgiveness, conversion, change, etc. The pump works with the “afu” (breath) inwards human being to determine one’s even out of social, spiritual, intellectual, emotional, economic, cultural too other spheres of life. Central to this whole array of functionality is that the “afu” (spirit, air, breath or soul) is what gives life. When the Creator takes the “afu” or “inmi” (breath) back, the trunk becomes helpless, motionless or inactive too human being ceases to live a individual because he is physically dead. However, the soul of a individual is said to live immortal or indestructible.
There is also a sense inwards which an Igala individual may assert that someone is “okwu onẹ” (dead person) without the physical expiry occurring. In this case, it could hateful social, spiritual or some other shape of death. An indecisive individual or a hardened criminal, for instance, could live considered dead inwards the Igala worldview. It is the spirit (afu) of a human being which works inwards conjunction with the pump too encephalon too precipitates the action. The “ọkai” (sense of agreement) of the individual too so works with forces surrounding the destiny of the individual to Pb to the execution of whatever has been contemplated.
Armed-robbers, Kidnappers, ritualists, murderers are past times every criterion considered less-human metaphysically. This is owing to their anti-social activities.
The “abiku” (born-to-die babies or ogbanje) children, witches too wizards (ochu), sorcerers (inacha) are considered far less-human likewise too are inwards their ain different category.
In this respect, the human entity who is non component subdivision of the integrally salubrious too positive human community is only referred to sarcastically as an “ẹnwu-i” (an “it”).
That goes to explicate how the Igala individual abhors deviant attitudes with passion or livid hatred. This is important inwards relation to Igala full general mental attitude to morals. Life gives dorsum to y'all what y'all offering it. In other words, the entire atmosphere of the Igala traditional social club seems to radiate the belief that One goodness plough deserves another. It is fifty-fifty most important considering the fact that fifty-fifty a corpse (okwu) nether normal circumstances is non referred to as an “it” – inwards the Igala worldview. At funerals, y'all could hear, “ẹnẹ kidachi-tẹ-i” (this individual lying here) out of respect, fifty-fifty though he is no longer fully “onẹ” because he is plainly lifeless. This seems to live what Ansah (2011, 2) was alluding to when he noted that “Africans speak of what lives on after expiry as “the human being himself”, “himself”, or it is “the piddling man”.
There is a sense inwards which the living is frequently said to live inwards communion with non only the living but “he lives, moves, marries too dies within the household unit of measurement of the living too the dead” (Nwoko 1985, 279). That is why when Mbiti says “I am because nosotros are” it refers to an additive collective we” (Menkiti 2011, 179). As Richard Bell (2002, 60) rightly expressed it, “Africans do non think themselves as discrete individuals but rather sympathize themselves as component subdivision of a community”.
As Mbiti (1969, 108) inwards his inversion of the famous “Cogito ergo sum” of Descartes stated it, “I am because nosotros are; too since nosotros are, thence I am.” And he before explained:
The private owes his existence to other people… He is simply component subdivision of the whole… Whatever happens to the private happens to the whole group, too whatever happens to the whole grouping happens to the individual. The private tin can only say: “I am, because nosotros are; too since nosotros are thence I am”.
This is rattling cardinal inwards the African view of man. For the Igala “ikẹrẹ bimọ ikẹrẹb’eju, ikẹrẹbeju ila ikẹrẹbimọ”(what affects the olfactory organ as affects the oculus too vice versa). It is inwards this spirit parents tin can easily “dẹwn kpalugba” (offer upward their needs) inwards monastic tell to satisfy their children. This is because inwards the spirit of sacrifice, the Igala parent is ready to offering anything within his/her hit inwards cash or form so as to take away shame or embarassment from the family. As it is frequently said, “Igala tene achukatan” (the Igala individual abhors embarrassment or literally, anything that entails removal of their crown or destiny). As it were, the capacity for moral personality inwards the social club largely has to do with the powerfulness to stand upward against anything which has to do with blattant breaking of acceptable moral norms or values.
From all indications therefore, personhood is attained inwards direct proportion as 1 participates inwards communal life, through the discharge of the various obligations defined past times one’s status (Menkiti, 176). We shall at nowadays explore what the “Udama” solidarity entails inwards Igala worldview.
“UDAMA” CONCEPT OF SOLIDARITY
The term, “Udama” inwards Igala linguistic communication is etymologically a derivation from its verbal form, “dama” which agency “altogether”, to convey 2 or to a greater extent than things to 1 position, to assemble objects of different kinds together. It could also live viewed from the substantive “ama” inwards Igala which incidentally agency “clay” used inwards molding earthen-ware pots or vessels. Therefore, “dama” is the brusk shape of “du ama” which literally denotes “take” (du) clay (ama). This would too so hateful to create oneness or unity. Du (take) ma (gum) could also live implied inwards which instance it would hateful “take too gum.” In these iii senses of the pregnant of “Udama” it is to live understood that the “U” that appears before the discussion “dama” is only for the sake of smoothness inwards pronunciation. As a rule, every typical Igala substantive takes a vowel. In a nutshell, the discussion “udama” agency the province of togetherness, wholeness or unity. It could also live rendered variously as reconciliation, at-one-ment, meeting, etc.
Among the Igala, in that location is that strong notion of “Udama Ch’ukpahiu” (unity is power). Togetherness is seen as a great source of strength or power. As it is frequently expressed inwards proverbs, “alu ma mujọn ya fufon” (if the lips do non come upward together, in that location tin can never live successful whistling); “oli katete adago amud’okon” (a tree cannot brand a forest); “ọmọwọ katete any’oji adina-n” (no single finger tin can convey lice from the hair); “Oli ọwọ katete aneke gba’nẹn” (a single broomstick tin can never sweep the floor); “ẹma titọ jugbo katete-n yaw u wowon” (if y'all do non urinate on 1 spot it would non foam); “ana du domi komi dud u wẹ onwu ch’anade” (it’s rendering of helping hands from both sides that brand in-lawship thrive. Variation: Love is reciprocal); “ọwọ awọtọ agw’awohi, awohi lagwawọtọ” (the correct washes the left manus too the left washes the correct manus or true love is never onesided; 1 goodness plough deserves another). Whether some of the assertions or allusions made inwards the proverbs rendered higher upward lack plausibility inwards sure enough situations is non our dot of concern here. It is only necessary to Federal Reserve annotation at this dot that these ideas shape a goodness component subdivision of the Igala understanding inwards relation to community life or co-operation.
This explains why inwards the Igala socio-political milieu, forming of associations too co-operatives (ọja eche) is rattling prevalent amidst the different historic catamenia grades. Even upward till the introduce generation, 1 needs only take a cursory appear at the society, either at the clan, hamlet, hamlet or township levels to observe how they frequently assemble nether trees or hamlet huts (atakpa) or halls to grip meetings at frequent intervals. At such fora birds of the same plumage flock together. Like-minds or age-groups assemble to rub minds. Most frequently they are people of same sexual practice or occasionally of mixed sexual practice gathering nether the same umbrella to trash personal issues, teething societal matters too part ideas on how to brand progress. Every so often, they assemble meager sums of money too take turns inwards hosting such meetings which also assist them inwards putting resources together to cater for their needs.
In fact, from childhood, children of the same historic catamenia grouping consciously or naturally run into nether the moonlight to part stories, myths, legends, folk-tales, fairy-tales, folk-songs, proverbs too wise sayings. Therein they larn societal mores too norms, play different games, including hide too seek, etc. Within this atmosphere, they acquire to know the dos too donts of the land. An adult mingling with such piddling children would live rattling absurd. This would live tantamount to “ogijo ki a tido aka nugba” (an elderberry who dances to the melody of ordinary play cans or tins). For the elderly ones are only expected to trip the lite fantastic to the melody of existent drum-beats. Again, “ogijo ki joji ajuwẹn” (an elderberry ought non habitually consume the caput of the fowl) for amidst the traditional Igala, the caput of the chicken is meant for children. In other words, a reasonable adult is non expected to stoop likewise low. It is within the context of such moonlight exercises, children larn traditional dancing steps with their peers too mimick their parents too by too large the elders inwards the society, either for goodness or bad. They larn techniques of agreeing too disagreeing; develop sure enough skills of leadership too basic skills inwards domicile keeping, as the instance may be.
Youngsters inwards their adolescence stage were frequently seen with their peer groups. The male-folk of same historic catamenia grouping had their circumcision organized together too were termed the “onoji”. This grouping would traditionally live offered gifts past times passers-by inwards honor of their coming of age. They were frequently hailed as “abokele” (men) for attaining manhood. People of this age-group were frequently seen organizing “adakpọ” or “ailo” which literally agency “group work”. They were able to laid aside reasonable fourth dimension to assist 1 some other inwards their father’s farms, inwards edifice mud houses, raising roofs or inwards other energy-sapping or highly-engaging jobs. This frequently gave them some sense of salubrious contest too past times this token, they could weigh who was stronger too fifty-fifty know who is to a greater extent than endowed too energetic inwards 1 acre of endeavour or the other. In the same token, the immature ladies also organized themselves into groups seasonally, either inwards harvesting crops inwards their parents’ farms, fetching of H2O or can woods, inwards preparing palm-oil or peachy of palm kernel. It could also live inwards cooking for a large crowd at traditional union ceremonies, burials or ground festivals. In such gatherings, sure enough traditional songs, such as, “ugbo ch’anukwu-o, odokuta chanukwu igbele” (the natural habitat of the immature ladies is the grinding mill) too “godo godo onobulẹ atẹgwu oli noro” (climbing of tree is an odd too abominable deed for a woman) were sung inwards monastic tell to pull domicile some salient message on pristine customs, values too mores of the society. Igala men too women believed inwards playing complementary roles inwards their society. Allowing women to do difficult jobs was frequently considered a taboo so as to encourage men to live readily available to assist out. One thence notices some shape of solidarity piece silent creating room for some role differentiation, non past times whatever agency paving way for whatever shape of ill-treatment of the women or inferiority complex.
In both sexes, in that location is frequently an under-girding regulation of checks too balances too vogue towards uniformity as peer-groups are readily available to assist each other inwards times of need. This is owing to the traditional Igala feeling that “ule j’onẹ meji” (it takes 2 to tango). Literally, a long too arduous journeying is made shorter too easier past times the sheer fact of traveling with other goodness companions. In other words, “eju we-e akponẹ” (loneliness is non only wearisome but it kills). The higher upward assertions do non hateful that the Igala individual does non too tin can non operate alone, but companionship is most frequently the preferred choice too it is most cherished.
This is what partly informs the forming of co-operative societies, associations, unions as before observed. By this, it agency they assert their solidarity too communal nature of life fifty-fifty inwards diaspora. In so doing, they back upward each other; sew together same colour, character too style of wearing apparel or outfits. They grow upward with this mental attitude too every activity of theirs is virtually permeated with this spirit of solidarity.
That explains why fifty-fifty inwards adulthood, as married men or women, they are able to go along to homecoming assist to each other. It is really with this background that they reckon themselves as 1 inwards the positive sense of it without undue sense of discrimination. And so, the goodness air current blowing inwards the typical Igala traditional atmosphere seems to live echoing too re-echoing,
Your married adult man is our husband
Your married adult woman is our wife
Your miss is our daughter
Your boy is our son
Your virile individual parent is our father
Your woman parent is our mother
Your farm is our farm
Your work is our problem
Your joy is our joy
Your hurting is our pain
Your advertisement is our promotion
Your demotion is our demotion
Who hurts y'all hurts us
Who fights y'all fights us
Who derides y'all derides us
Who insults y'all insults us
Who bewitches y'all bewitches us
Who pursues y'all pursues us
Our married adult woman thence must live cared for whether y'all are live or dead
Our children must live catered for whether y'all are dead or alive
Our elders must live loved too protected whether y'all are live or dead.
Come to think of it, the Udama concept of solidarity or communal living, stands inwards direct contrast to the individualism of the due west too all forms of discriminatory attitudes. No gainsaying, the fact that it is akin to what Julius Nyerere of Tanzania dubbed Ujamaa. Onwubiko’s (1999, 10) commentary is quite applicable hither too, it:
Builds community too is opposed to all forms of discrimination. But it does non eradicate distinctions. It respects stability, statuses too thence upholds hierarchy.
However, fifty-fifty though the extended household unit of measurement dimension of “Udama” cannot plainly live said to belong to a totally classless social club which was the focus of Nyerere, solidarity is patently stressed. The Igala is innately most hospitable to guests, newcomers, foreigners, strangers, but he reserves different levels of honor for different degrees of personages. This is non unconnected to what in all probability informs the different modes of dressing or regalia for those inwards the royal families, the various types of tribal marks, drumbeats (tunes) or greetings inwards relation to topographic point inwards the family, topographic point of origin, nature too background of one’s extended or nuclear family.
In the traditional Igala society, the naming of a kid is made past times consulting the “ifa” divination or oracle so as to ascertain who incarnated a particular kid from the lineage. In which instance it is hoped the the world of the dead (ancestors) is relates with the living inwards monastic tell to offering back upward inwards their daily struggles. In sure enough cases, a kid could live named Iye-i (this woman) or Iyemi (my mother), Atayi (my father). Or as the instance may be. Okwọ (grand-father), Omehi (aunt), ọmẹnyi (uncle), ọmaye (my blood brother or sister), etc. These are simply ascriptions meant to convey to retentiveness the human relationship of the honey relative who is said to have got incarnated. It could also take topographic point that direct appellations or names past times which such people were known piece hither on earth, are given to such children e.g. Ajine, Ataguba, Ochoniya, Ameloko, Itodo, Adigo, Iganya, Inikpi, Ocheja, Edime, Oboni, etc.
It tin can live said without whatever fearfulness of contradiction that inwards the Igala traditional society, everybody is involved inwards the preparation of a child. The kid belongs to the entire society. As it is frequently said, “ichonẹ katete an’ọma-n” (it is non only an private that raises a child) or “ichẹnẹ kibiọma katete anẹn” (it is non only the parent of a kid that raises him). That is why inwards the traditional Igala environment, virtually everybody takes responsibleness inwards spanking a kid who is red-herring. Anybody tin can feed a kid who is hungry; anyone tin can develop a kid who has no sponsor; anyone tin can clothe a kid that is naked or wretched-looking; anyone tin can shelter a kid that is homeless; too adoption of children past times one’s relations or friends is a mutual practice. That such practices are prevalent does non hateful in that location are no undergirding principles or rules. Everything may non live alright inwards sure enough situations inwards relation to the above, yet this is past times too large, practicable too life-enhancing inwards many quarters.
In marriage, partners could live given based on the co-operation, unity or harmony which is existent amidst parents, relatives or their ancestors inwards the immediate or distant past. And when the ceremony is beingness celebrated, rattling unopen relatives are non only expected to live on-ground but to partake inwards the benefits accruing from the giving of their kid (especially inwards the instance of daughter) inwards marriage. For instance, they have got to part inwards the kolanut too drinks beingness offered. This is because, according to the Igala mind, “akojẹ ain n’ako jadu” (to partake inwards eating implies togetherness also inwards salvaging situations). This denotes sharing inwards goodness times too inwards bad. With such a ceremony, each household unit of measurement would have got to live solidly behind the other inwards times of demand fifty-fifty at burials or second-burial ceremonies, they would have got to exhibit solidarity. Food items, masquerades too amusement or traditional outfits are organized with the in-laws. And it is believed that past times making the dead happy, the departed would also ensure the living are blessed through bumper harvest, peace inwards the family, bearing of goodness children, security inwards their journies, all-round protection too security.
UDAMA VIS-À-VIS THE UJAMAA CONCEPT OF NYERERE
The total aspect of the concept of “Udama” is “udama chukpahiu” (unity is powerfulness or strength) as it relates to non only the nuclear or extended household unit of measurement but the larger society. It is to a greater extent than nigh solidarity. On the other hand, the total rendering of Julius Nyerere’s concept of Ujamaa is “uhuru n’ujamaa” which literally agency familyhood. In the traditional African family, Nyerere sees mutual respect, co-operation too togetherness. And the fact that household unit of measurement solidarity did non allow anyone to live below a sure enough even out as they held many things inwards common, too everyone had the obligation to piece of work for the mutual goodness (Iroegbu too Izibili 2004, 179). In this vein, Nyerere brings into focus the famous regulation that human being is the centre of the universe or rather that “the purpose of social club is man”.
The thrust of “Udama” concept of Igala Solidarity is non so much that of community consciousness. It is to a greater extent than nigh familial solidarity which prevailed inwards the pristine African society. It is true that inwards the traditional African society, the private is somehow subsumed inwards the life of the community that “without the community, the private has no existence.” As Onwubiko (1999, 15) graphically puts it,
It is the wealth of the community too inwards the community that makes individuals rich too non the wealth of individuals that brand the community rich.
In other words, the identity of the individuals is protected within the identity of the community… thereby depicting the community as the custodians of the private (Onwubiko 1991, 18).
In the Igala ambience, for instance, the ground too its wealth may belong to the clan or the household unit of measurement but sure enough individuals are made custodians of the ground too all that accrues from it. Thereby, dissimilar the ujamaa of Nyerere those custodians tin can rightly claim ownership, until when they must have got leased it out or shared it with others. It is a life based on “live too let’s live” ideology (Ome too Amam 2004, 434). Like Ujamaa-communlalism , its footing is the extended family, but it goes farther inwards such an expansive too elastic style as to encompass non only the immediate social club but the entire human race. The Igala Possesses such an mental attitude that stands inwards direct opposition to individualism that it is so manifest inwards his hospitality to guests as before stressed. To an Igala mind, “eju ononojo ma jọmẹ ubi nwu mara” (you owe piece the invitee is before y'all with the hope of paying debts afterwards); again, “ẹwn ki lola anya ruk ẹn” (anything soft is divisible). Does that non show the large-heartedness of the Igala person? The typical Igala is ready to sacrifice anything inwards monastic tell to delight others.
EVALUATION AND CONCLUSION
Putting “Udama” concept of Igala Solidarity side past times side its other African corollary, the Ujamaa (concept of communalism of Nyerere), it is glaring that the Igala Concept of personhood (Onẹ) is practically based on the community-living spirit of the Igala people too particularly their sense of solidarity too communion.
The “Udama” concept of solidarity may hateful unity, harmony, concord too advertisement of dignity as good as efficiency too increased productivity too human dignity (Iroegbu too Izibili 2004, 180) as enunciated also on Ujamaa communalism. But the thought of equality is non all that pronounced inwards the Igala mind-set as inwards Ujamaa communalism. As the traditional Igala belief holds, “ọm’ ọwọ cho kwujọn” (the fingers are non equal) or as it is expressed inwards George Orwel’s Animal Farm, “all animals are equal but some are to a greater extent than equal than others”. In the same token, sure enough persons are from royal families piece others are subjects too others are experts inwards 1 acre of endeavor or the other too are recognized too highly respected.
It is also worthy of Federal Reserve annotation that Udama solidarity is practicable wherever 1 is located dissimilar the Ujamaa which entails quitting one’s usual habitat to adapt to novel villages constructed past times the government.
The Udama concept of solidarity of the Igala does non have got the capacity of raising so much dust at the international even out too thence no threat, dissimilar the Ujamaa which is formalized too seen as a threat to the Western forces. However, the basic principles past times which this Udama solidarity is to live worked out neatly remains a strenuous too arduous task before the Igala race.
At the centre of the concept of Personhood (onẹ) inwards Igala philosophy is the “Udama” interconnectedness. The “onẹ-ẹness” (personhood) of the Igala individual is defined inwards relation to his humane human relationship with others inwards the social club where he finds himself. “Udama” could live said to live the perfect aspect of personhood inwards the Igala worldview. The powerfulness to discovery his feet inwards such a salubrious too integral style inwards the community thence forms the basic criterion for judging a person’s even out of personhood.
- See to a greater extent than at: http://fidelegbunu.com/node/40#sthash.nBlJt9pE.dpuf
Comments
Post a Comment