Info For Yous Igala People: Ancient Nigerian Inhabitants Of Niger-Benue Confluence Inwards Kogi State
The Igala (Igara) people are largely agrarian too semi-fishery too Yoruboid-speaking people located at i of the natural crossroads inward Nigerian geography (east of river Niger), occupying the Niger-Benue confluence and and astride the Niger inward Lokoja, Kogi province of Nigeria. The expanse is about betwixt latitude 6°30 too 8°40 N too longitude 6°30 too 7°40 due east too covers an expanse of nearly 13,665 foursquare kilometers (Oguagha P.A 1981).
The Igala tribe is amongst the great Iron-ore applied scientific discipline states that rose to powerfulness betwixt 1400 too 1700 AD, amongst with the Benin, Nupe too Oyo empires. They take hold exercised a considerable influence on the surrounding neighbours. Igala forms a kingdom whose ruler, the Attah, has as his upper-case missive of the alphabet Idah on the River Niger. “Igala people are non toddlers. They are goal-getters inward every positive sense of the term, never mediocres. In a nutshell, they are typical achievers, movers too shakers of history” (Egbunu 2001).
Igala Earth begins at Adamagu a few kilometres N of Onitsha too continues upwardly to a confluence, from where it protrudes linearly north-eastward along the Benue. It finally terminates at Amagede inward Amagede at the eastern boundary, which is demarcated yesteryear the Idoma inward Oyegede too Otupl too N Nsuka – areas of Enugu Ezeke, Itah Edem, Ururu, Adavi too Ogugu of the Anambra rivers. The 2 great rivers that split upwardly what became Nigeria, topographic point the confluence as i of the national too cultural regions which brought the Igala into contact with the broad attain of people inward Nigeria.
Igala elderly woman
The population of Igala Earth is estimated to live nearly 4 million, over 70% of whom are subsistence farmers. The Igala ethnic grouping is densely populated inward their settlements around the major towns such as Idah, Ankpa too Anyigba. They are also found inward Edo, Delta, Anambra, Enugu, Nassarawa, Adamawa too Benue States. However, the volume of them are indisputably found inward 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 inward Igalaland. The dominant grouping nonetheless are the Igala people themselves who are regarded as the most primordial of all identified groups that be inward 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 real important. It has socio- religious significance too is oft eaten inward socio-religious gatherings. Without it no traditional matrimony tin live celebrated inward Igala-land. Its breaking too eating symbolize unity, peace, love too credence nether the protective eyes of Ọjọchamachala (God) too Ibegwu (Ancestors)
Igala women inward their traditional dress, USA
In Igala tradition, infants from some parts of the kingdom, similar Ankpa have 3 deep horizontal cuts on each side of the face, slightly higher upwardly 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 initiatory off 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 Earth giving rising to this name. The Yoruba give-and-take “Igala” agency Antelope which is Ọchachakolo inward Igala language.
This brute is noted for its fast steps. It is a pacesetter too frontliner. Of this animal, the Igala saying refers, “Ọchachakolo Ẹla ki d’ọgba amomi ẹbun”, (Antelope, an brute at the forefront never drinks unsettled or dingy 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 inward some quarters that fifty-fifty a High German Volkswagen society recognized the nature of this to the extent that they named i of their best cars “Igala Volkswagen” inward the 1970s after it. But the instant tradition is fifty-fifty far to a greater extent than tenable.
This instant tradition is based on 2 premises:
That the Igalamela (nine Igala clans) are the autochthonous, initiatory off occupants of Idah (Igala) native town. About them, oral tradition says that they pushed the Idoma people to their acquaint location inward Benue province (from the acquaint Idoma Street inward Idah). This Igalamela chiefs are greeted “Onu-Igala” (Igala leader or chief) upwardly till date.
That Etemahi is the leader (head) of the Igalamela royal lineage. “Ete ma hi” inward Igala linguistic communication denotes – “it is from the get-go (the roots) i tin create whatever edible object well”. An Igala adage goes thus, “Ẹtẹ ma howdy ma m’ahi ọgbọ n” (from the get-go they create 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 interruption began inward the morning, non inward the evening).
From the foregoing, nosotros tin infer that the give-and-take IGALA is a chemical compound give-and-take 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 inward 1947. And the qualifying noun, Ala agency “Sheep”. This could imply that the initiatory off settlers inward Igalaland (the Igalamela) saw themselves as God’s flock or sheep that eventually found their greener pasture inward this location. They belike felt it was meliorate 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 ix “sheep” apportionments, partitions, dividing walls or simply, fences against possible invading troops, as it was mutual inward those days inward search of a formidable security. They were too so referred to to a greater extent than oft than non as the IGA-ALA people. The call gradually metamorphosed from Iga-ala to IGALA as a termination of the combination of the 2 vowels (a + a). The nomenclature too so became IGALA. The call must take hold come upwardly inward the figurative sense of people referring to themselves, as the sheep feels shielded too protected nether its shepherd.
God (Ọjọ), is oft seen yesteryear 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 for certain street, UBI-IGA (behind the partition) inward Idah, during the Benin/Igala War inward A.D. 1515 – because of the partitioning against unusual invaders. Other parts of Igalaland are non left out inward naming villages after their functions. For instance, villages which served as formidable fortresses against unusual invasion at a for certain menstruation 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 banker's bill that the Igas were practically erected inward those days for defensive purposes.
According to oral tradition, the Odogo (ancient storey building) inward 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 discovery enemy troops afar. Influenza A virus subtype H5N1 river is also believed to take hold changed its course of written report or totally dried upwardly 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 inward times of adversity, they would simply exclaim “Ọjọma” (God knows or God is inward control). And if the Antelope Igala root 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 inward 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 take hold 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 N too the moisture wood 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 nearly Apr to the halt of September or early on Oct patch the dry out flavour lasts from nearly Oct to nearly the halt of March or early on April. Rainfall tin live heavy too the effects of the harmattan tin live severe, particularly from nearly November.
The expanse has an average pelting autumn of nearly 50” a year. The lowland riverine areas are flooded seasonally, making it possible for the growing of paddy rice too controlled fish farming inward ponds that are owned on private or clan basis. The lbaji expanse is the major topographic point awashed yesteryear flood. This makes the expanse real fertile soil to a greater extent than than other topographic point inward the land: “The receding floods go out behind a large quantity of fish inward ponds too lakes. This facts, plays an of import role inward the economical too social lives of the people,”
Simply put, the vegetation is mainly deciduous, with the major rivers (Benue too Niger), a few small-scale ones such as Okula, Ofu, Imabolo, Ubele, Adale, Ogbagana, too many streams inward the land. Hence, is Igalaland popularly known as a blessed line-fishing 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 furnish timber for the people too for sale. In the wood regions were also found for certain 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 wood too savannah crops thrive on Igala soil real well. Thus, the main wood crops produced are: yams, cassava, maize, melon too groundnut. And they make 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 wood is beingness gradually destroyed too wild fauna are fast becoming extinct.
Igalaland is blessed with rich natural resources. In the southward are swamps where unsmooth petroleum was prospected some years ago. It is to a greater extent than oft than non believed that petroleum was discovered at Alade too Odolu. IS The Okabba (Adagio) coalmine is unopen to Ankpa inward the north. The Earth has benefitted from the coalmine since 1967.
There are many roads inward 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 Earth with neighboring states. Good waterways are possible betwixt Idah-Agenebode-Onitsha too the Shintaku-Lokoja axis of River Niger. These waterways take hold served as veritable agency of carry inward the recent past. It encouraged social too economical interactions.
Today, Igala Earth does non possess whatever airport. However, air travelers brand utilisation of Ajaokuta Steel Company’s airstrip. The Itobe-Ajaokuta Bridge constructed nearly 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 inward North Central Nigeria (Akinkugbe 1976, 1978; Omachonu 2000, 2002) which also forms component of the larger West Benue-Congo phylum (formerly component of Kwa).
As a termination of the strong linguistic affinities, Dr. Femi Akinkugbe (University of Lagos) has late classified Yoruba, Itsekiri too Igala as belonging to what he calls the Proto-Yuroboid sub-group inward the main Kwa group.
Igala people
It is estimated that nearly 4 1000000 people speak Igala, primarily inward 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 i may scrap that Igala is unlikely to live so endangered inward the proper sense of the give-and-take considering the number of its native speakers too linguistic researches available inward the linguistic communication (Armstrong 1951, 1965; Omachonu 2000, 2002, 2003a, 2003b, 2006, 2007a, 2007b, 2008; Atadoga 2007; Ejeba 2009; Ikani 2010), i of the aspects ever identified as beingness so seriously endangered inward 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 inward Igala. Even adults, mix upwardly Igala with Hausa too English linguistic communication when they count money too other objects inward the language. Influenza A virus subtype H5N1 similar scenario was pointed out yesteryear Atóyèbí (n.d.) of the numeral scheme of Ọkọ which he described as the most endangered aspect of the linguistic communication because the deed of counting inward Ọkọ, according to him, has been left to older members of the community with the younger generation preferring to limited numerals inward the English linguistic communication language
instead.
History
The actual root of the Igala people is non quite known. Different people acquaint 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 acquaint location." In some other instance, the Atta said that the Igala "came from the Arab Earth of Republic of Yemen too were inward the acquaint 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 yesteryear Amina, a Zaria princess too warrior. who fought her way to Idah ... with Hausa too Nupe followers.
Certain traditions fifty-fifty handgrip that the Igala are of Fulani origin, simply because of the similarities inward 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 curt menstruation of arrival inward Igala land, a Yoruba is good acquainted with the language.” He attributes the ease inward 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 live made nearly Igala is that . they had a mutual root 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 root 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 for certain .inescapable facts, These intricate issues were pin-pointed inward monastic enjoin to allow us take a solid stand.
The view that Princess Amina of Zaria led the real initiatory off migration into Igalaland inward the twelfth century does non handgrip water. This is because Queen Amina was a 14th C figure too history has it that the Igala people were already settled inward 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 real 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, belike 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 belike 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 inward 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 inward 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 ix Igala kingmakers) is inward 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 inward Igala supports it. History attests to the fact that the Fulanis were silent inward the part of Senegal yesteryear the fourth dimension the Igala were already having a "centralized province scheme ... inward the 12" century.
That the Igala take hold a traditional link with the Republic of Benin kingdom is indubitable. There abound theories for instance, that back upwardly a Republic of Benin root of Igala kingship. However, in that location was already inward 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 inward their scheme of authorities lone is plenty ground to evidence that it is never true to say the entire Igala originated from Benin.
The tradition, which holds that the Igala has the same root 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 inward 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 take hold mutual root or take hold met somewhere.
The Jukun link with the Igala is some other real strong tradition that instantly calls for serious attention. Stories nearly the Jukun root of Igala kingship, for instance, cannot live waved aside. That in that location were for certain Jukun immigrants who came amongst the Igalas at some stage of the evolution of the Igala kingdom is quite evident It is fifty-fifty a mutual knowledge that the acquaint ruling dynasty is Jukun.
Ultimately, therefore, in that location is no single occupation concern human relationship of the root of the Iga1a people, which is unassailable However, i may concord with Boston that the different tradition "probably correspond to different phases of history inward which the Yoruba link may live the most ancient, followed yesteryear the Republic of Benin connection, too most recently. some shape of Jukun suzerainty'. In monastic enjoin non to maintain swimming inward 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 thing of fact, before the advent of the colonial masters, nearly 7 real prominent black. kingdoms were noticeable inward the wood 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 i 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 root to mutual apical ancestors. The sociological organisation is, itself a factor that promotes unity too peace amongst the people.
Political organization
The political organisation is concerned on the monarchy, headed yesteryear a paramount king, the Attah-Igala, who is regarded as the begetter of all Igala people. Attahs of old wielded a lot of powerfulness too authorization too established a real powerful kingdom perchance dating to nearly the eighth or ninth century AD. At its apogee, perhaps inward the 16th century, the Igala kingdom did extend far too broad to include parts of Igboland (Nsukka Area) to the southward Koton-karfe (including too beyond expanse of N Kogi) to the north; component of western Idoma Earth to the due east (including Igumake) too parts of Etsakor inward the west.
Influences of the Igala, operating from the headquarters at Idah, were also felt at Nri-Igbo-Ukwu too Onitsha inward Anambra state; amongst the Nembe too Kalabari on the Atlantic cost; as Asaba too amongst Nupe inward acquaint 24-hour interval Niger province where an Igala prince, tosede or Edgi is acclaimed to take hold 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 inward present-day southern Taraba State too with the Bini during the reign of Oba Esigie 1 inward (1515, 1516 AD) as recorded inward Portuguese inward Lisbon today.
The glorious era of Igala kingdom was disrupted with the effective colonization yesteryear the British of the expanse at nowadays known as Nigeria from nearly 1890, with the amalgamation of the Northern too Southern Nigeria protectorates inward 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 go puppets inward the manus of the British. There was resistance hither too there, for instance inward Opobo (by Jaja), inward Itsekiri Earth (by Nana), inward Republic of Benin (by Overanwen), inward Sokoto (by Sultan Attahiru) too inward Igalaland (by Prince Atabo Ijomi later, Ata-Igala from 1919 to 1926); but inward 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, patch the British acted as the existent administrators too determination makers. In this vein, the Igala native authorization was administered as component of Kabba province so fifty-fifty after the independence inward 1960.
With coming of the military machine inward 1966, too with province creation inward 1967, Igalaland became the eastern component of a Kwara State (initially named Central Western State) when a twelve province construction was created. When a novel nineteen-state construction was afterward created out of the 12 inward Feb 1976, Igalaland was carved out of Kwara too merged as the Western component of a novel Benue State. In August 1991, itinerant Igala found themselves inward a novel state, Kogi which is where they are now.
Idah remained the cultural headquarters of Igalaland too the political upper-case missive of the alphabet of Idah Local authorities Area. In 1968, Igalaland was split into 3 administrative units for the sake of conveniences. The units – Idah, Ankpa too Dekina were administered as local governments, afterward (in 1976). Dekina sectionalization was itself split into Dekina too Bassa, over again local authorities areas were carved out of Ankpa patch Ofu was carved out of Idah. Today, Igalaland harbours ix local governments out of the 21 local governments inward Kogi State.
Igala homo inward his traditional groom dress
The Igala Traditional Council
There used to live i Igala traditional council headed yesteryear the Attah. Later, with the creation of autonomous local authorities area, too Ankpa traditional council headed yesteryear 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 yesteryear the Attah-Igala. In the acquaint dispensation, each local authorities council inward 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, i of the oldest too i of the most formidable inward the cardinal Nigerian expanse is cardinal around the individual too business office of the Attah-Igala who is regarded too treated as the begetter 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 nearly eighth too ninth century AD yesteryear 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 civilisation 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 menstruation of reign cannot live determined chronologically reigned over “Igalaland” for quite some time. These include Agenepoje, Abutu-Eje too Ebole Jonu. This is nonetheless a real shady menstruation of Igala monarchial history, the length too remoteness of which are yet to live ascertained.
The Special Jumm'at Prayer led yesteryear 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 menstruation where oral tradition is much to a greater extent than reliable, that is the menstruation of Ayegba Oma Idoko who is the founder of the acquaint quadrilinear dynasty. Thus the descendants of Ayegba headed yesteryear Akwumabi, Akogwu too Ocholi take hold produced the Attah Igala inward succession to i some other over the years. Later however, the genealogy of the Akwumabi dynasty was split into two, headed yesteryear Ame-Acho too Itodo Aduga, thereby creating a 4 dynasty construction as shown inward the scheme below (note the figures after each call present 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 reach of influence
With Atta Ayegba Om’Idoko, the kingdom was zoned inward the 17th cetltury A.D. into smaller units inward monastic enjoin to decentralize authority. Then inward 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 Earth to Edegi (Tsoede), i 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 yesteryear 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 authorization inward the household unit of measurement or clan resides inward the men. Patilineality amongst the people inexplicably entails virolocal residence inward which the adult woman moves into her husband’s household amongst his paternal kinsmen, or sometimes his maternal kinsmen. The basic household unit of measurement unit is the nuclear family, made upwardly 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 guild 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 lift to a greater extent than children whose assist was badly needed on the farm. Besides, inward 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 inward which y'all had a man, his wives too children. The nuclear too chemical compound families are, inward 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 decease of a fellow member makes no divergence to its overall structure. It tin lastly over several generations with a membership of upwardly 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 begetter of these brothers too all the relations of the brothers of ones father.
The clan is made upwardly 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 upwardly too protection from a contender or attacker amongst others. As kin who take hold claim to a mutual ancestry, they recognize various ritual prohibitions, such as taboos on for certain foods, totem etc, that give them a sense of unity too distinctiveness from others.
Kinship relationship
The concept of kinship flourishes good amongst the Igala. It has helped to build groups that take hold lasted for generations too inward which the close-knit ties of kinship provides powerful links through the notion of mutual “blood”. And yesteryear claiming exclusive ancestry these groups tin 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 inward the lives of the people yesteryear determining what Earth they could farm, whom they could marry, or take hold sexual human relationship with, too their status inward 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 upwardly inward which private families are expected to fill upwardly for certain roles too obligation.
Among the Igala generic terms such as ‘uncle’, ‘aunt’ or ‘grandparents’ are oft non sufficient to pull household unit of measurement relationship, rather real 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 amongst 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 matrimony etc.
Igala newly wedded distich 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 take hold sexual human relationship if in that location exists blood ties. The restrictions on matrimony too sexual relation amongst kin inward Igalaland is based on normative sense of decency too the unequivocal belief inward 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 inward for certain degrees of kinship, is prohibited. If a homo 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 termination inward barrenness. Both would lose abide by amongst the people as people volition no longer take them seriously. In the yesteryear immature girls involved inward such acts hardly ever marry.
Among the Igala, people relate to i some other inward 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 inward the father’s clan. As a lawsuit of patrilineality relations betwixt brother/sister, father/daughter, mother/son, uncle/niece etc are considered incestuous, though inward for certain matrilineal guild father/daughter may non live such a problem. Sexual relation betwixt a homo too his mother’s sis too mother’s sister’ fille are considered incestuos. Similarly, a homo too his father’s sis cannot take hold a flirtatious relationship, take hold 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 3 worlds – efi’le (the world of the living), ef’ojegwu (the world of the dead) too the infinite inhabited yesteryear the supreme beingness (odoba ogagwu, ojochamachala). Influenza A virus subtype H5N1 typical Igala individual believes inward “Ojo” (God) as the Supreme Being. The concept of God is thus non unusual to the Igala mind. The belief inward 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 yesteryear his attributes as creator, as the immortal, omnipotent, omniscient, omnipresent, unique, transcendent justice too King. They also believe inward divinities too spirits.
The traditional Igala individual believes inward divinities or deities who are said to live adjacent inward hierarchy to the Supreme Being. Such are personified inward for certain natural forces too phenomena, particularly inward 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 enjoin of ranking, the adjacent is belief inward deified ancestors (Ibegu). This refers to the spirits of elderly members of one’s family, lineage or guild that died non-violent or non-evil decease too take hold promising offsprings. The Igala individual believes likewise inward mysterious powers, which come upwardly inward 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; for certain 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 oft deed as principal priests before traditional shrines; they also believe inward 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, for certain 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 frigidness 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, cherry-red or dark cloths, money, particularly coins or cowries, cherry-red plume (uloko), alligator pepper (ata), etc.
It is noteworthy at this juncture that in that location exists other aspects of the civilisation which posses for certain dynamics or key values that are hinged on some of the higher upwardly 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 matrimony (oya-ogwu); instant 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 upwardly take hold gone extinct inward some areas of the land, but are silent so prevalent inward many other places. However, in that location are many other practices which may non live straight related to traditional religious belief 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, torso decoration), cuisines, discipline, dressing too agriculture.
Source:http://fidelegbunu.com/node/44
Beautiful Igala fille from Kogi State, Nigeria
The Igala tribe is amongst the great Iron-ore applied scientific discipline states that rose to powerfulness betwixt 1400 too 1700 AD, amongst with the Benin, Nupe too Oyo empires. They take hold exercised a considerable influence on the surrounding neighbours. Igala forms a kingdom whose ruler, the Attah, has as his upper-case missive of the alphabet Idah on the River Niger. “Igala people are non toddlers. They are goal-getters inward every positive sense of the term, never mediocres. In a nutshell, they are typical achievers, movers too shakers of history” (Egbunu 2001).
Igala homo from Kogi State
Igala Earth begins at Adamagu a few kilometres N of Onitsha too continues upwardly to a confluence, from where it protrudes linearly north-eastward along the Benue. It finally terminates at Amagede inward Amagede at the eastern boundary, which is demarcated yesteryear the Idoma inward Oyegede too Otupl too N Nsuka – areas of Enugu Ezeke, Itah Edem, Ururu, Adavi too Ogugu of the Anambra rivers. The 2 great rivers that split upwardly what became Nigeria, topographic point the confluence as i of the national too cultural regions which brought the Igala into contact with the broad attain of people inward Nigeria.
Igala elderly woman
The population of Igala Earth is estimated to live nearly 4 million, over 70% of whom are subsistence farmers. The Igala ethnic grouping is densely populated inward their settlements around the major towns such as Idah, Ankpa too Anyigba. They are also found inward Edo, Delta, Anambra, Enugu, Nassarawa, Adamawa too Benue States. However, the volume of them are indisputably found inward 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 homo with Igala traditional tribal mark
Varieties of people from different ethnic origins, speaking different languages live inward Igalaland. The dominant grouping nonetheless are the Igala people themselves who are regarded as the most primordial of all identified groups that be inward 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 real important. It has socio- religious significance too is oft eaten inward socio-religious gatherings. Without it no traditional matrimony tin live celebrated inward Igala-land. Its breaking too eating symbolize unity, peace, love too credence nether the protective eyes of Ọjọchamachala (God) too Ibegwu (Ancestors)
Igala women inward their traditional dress, USA
In Igala tradition, infants from some parts of the kingdom, similar Ankpa have 3 deep horizontal cuts on each side of the face, slightly higher upwardly 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 initiatory off 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 Earth giving rising to this name. The Yoruba give-and-take “Igala” agency Antelope which is Ọchachakolo inward Igala language.
This brute is noted for its fast steps. It is a pacesetter too frontliner. Of this animal, the Igala saying refers, “Ọchachakolo Ẹla ki d’ọgba amomi ẹbun”, (Antelope, an brute at the forefront never drinks unsettled or dingy 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 inward some quarters that fifty-fifty a High German Volkswagen society recognized the nature of this to the extent that they named i of their best cars “Igala Volkswagen” inward the 1970s after it. But the instant tradition is fifty-fifty far to a greater extent than tenable.
This instant tradition is based on 2 premises:
That the Igalamela (nine Igala clans) are the autochthonous, initiatory off occupants of Idah (Igala) native town. About them, oral tradition says that they pushed the Idoma people to their acquaint location inward Benue province (from the acquaint Idoma Street inward Idah). This Igalamela chiefs are greeted “Onu-Igala” (Igala leader or chief) upwardly till date.
That Etemahi is the leader (head) of the Igalamela royal lineage. “Ete ma hi” inward Igala linguistic communication denotes – “it is from the get-go (the roots) i tin create whatever edible object well”. An Igala adage goes thus, “Ẹtẹ ma howdy ma m’ahi ọgbọ n” (from the get-go they create 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 interruption began inward the morning, non inward the evening).
From the foregoing, nosotros tin infer that the give-and-take IGALA is a chemical compound give-and-take 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 inward 1947. And the qualifying noun, Ala agency “Sheep”. This could imply that the initiatory off settlers inward Igalaland (the Igalamela) saw themselves as God’s flock or sheep that eventually found their greener pasture inward this location. They belike felt it was meliorate 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 ix “sheep” apportionments, partitions, dividing walls or simply, fences against possible invading troops, as it was mutual inward those days inward search of a formidable security. They were too so referred to to a greater extent than oft than non as the IGA-ALA people. The call gradually metamorphosed from Iga-ala to IGALA as a termination of the combination of the 2 vowels (a + a). The nomenclature too so became IGALA. The call must take hold come upwardly inward the figurative sense of people referring to themselves, as the sheep feels shielded too protected nether its shepherd.
God (Ọjọ), is oft seen yesteryear 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 for certain street, UBI-IGA (behind the partition) inward Idah, during the Benin/Igala War inward A.D. 1515 – because of the partitioning against unusual invaders. Other parts of Igalaland are non left out inward naming villages after their functions. For instance, villages which served as formidable fortresses against unusual invasion at a for certain menstruation 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 banker's bill that the Igas were practically erected inward those days for defensive purposes.
According to oral tradition, the Odogo (ancient storey building) inward 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 discovery enemy troops afar. Influenza A virus subtype H5N1 river is also believed to take hold changed its course of written report or totally dried upwardly 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 inward times of adversity, they would simply exclaim “Ọjọma” (God knows or God is inward control). And if the Antelope Igala root 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 inward 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 take hold 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 N too the moisture wood 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 nearly Apr to the halt of September or early on Oct patch the dry out flavour lasts from nearly Oct to nearly the halt of March or early on April. Rainfall tin live heavy too the effects of the harmattan tin live severe, particularly from nearly November.
The expanse has an average pelting autumn of nearly 50” a year. The lowland riverine areas are flooded seasonally, making it possible for the growing of paddy rice too controlled fish farming inward ponds that are owned on private or clan basis. The lbaji expanse is the major topographic point awashed yesteryear flood. This makes the expanse real fertile soil to a greater extent than than other topographic point inward the land: “The receding floods go out behind a large quantity of fish inward ponds too lakes. This facts, plays an of import role inward the economical too social lives of the people,”
Simply put, the vegetation is mainly deciduous, with the major rivers (Benue too Niger), a few small-scale ones such as Okula, Ofu, Imabolo, Ubele, Adale, Ogbagana, too many streams inward the land. Hence, is Igalaland popularly known as a blessed line-fishing 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 furnish timber for the people too for sale. In the wood regions were also found for certain 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 wood too savannah crops thrive on Igala soil real well. Thus, the main wood crops produced are: yams, cassava, maize, melon too groundnut. And they make 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 wood is beingness gradually destroyed too wild fauna are fast becoming extinct.
Igalaland is blessed with rich natural resources. In the southward are swamps where unsmooth petroleum was prospected some years ago. It is to a greater extent than oft than non believed that petroleum was discovered at Alade too Odolu. IS The Okabba (Adagio) coalmine is unopen to Ankpa inward the north. The Earth has benefitted from the coalmine since 1967.
There are many roads inward 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 Earth with neighboring states. Good waterways are possible betwixt Idah-Agenebode-Onitsha too the Shintaku-Lokoja axis of River Niger. These waterways take hold served as veritable agency of carry inward the recent past. It encouraged social too economical interactions.
Today, Igala Earth does non possess whatever airport. However, air travelers brand utilisation of Ajaokuta Steel Company’s airstrip. The Itobe-Ajaokuta Bridge constructed nearly 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 inward North Central Nigeria (Akinkugbe 1976, 1978; Omachonu 2000, 2002) which also forms component of the larger West Benue-Congo phylum (formerly component of Kwa).
As a termination of the strong linguistic affinities, Dr. Femi Akinkugbe (University of Lagos) has late classified Yoruba, Itsekiri too Igala as belonging to what he calls the Proto-Yuroboid sub-group inward the main Kwa group.
Igala people
It is estimated that nearly 4 1000000 people speak Igala, primarily inward 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 i may scrap that Igala is unlikely to live so endangered inward the proper sense of the give-and-take considering the number of its native speakers too linguistic researches available inward the linguistic communication (Armstrong 1951, 1965; Omachonu 2000, 2002, 2003a, 2003b, 2006, 2007a, 2007b, 2008; Atadoga 2007; Ejeba 2009; Ikani 2010), i of the aspects ever identified as beingness so seriously endangered inward 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 inward Igala. Even adults, mix upwardly Igala with Hausa too English linguistic communication when they count money too other objects inward the language. Influenza A virus subtype H5N1 similar scenario was pointed out yesteryear Atóyèbí (n.d.) of the numeral scheme of Ọkọ which he described as the most endangered aspect of the linguistic communication because the deed of counting inward Ọkọ, according to him, has been left to older members of the community with the younger generation preferring to limited numerals inward the English linguistic communication language
instead.
History
The actual root of the Igala people is non quite known. Different people acquaint 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 acquaint location." In some other instance, the Atta said that the Igala "came from the Arab Earth of Republic of Yemen too were inward the acquaint 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 yesteryear Amina, a Zaria princess too warrior. who fought her way to Idah ... with Hausa too Nupe followers.
Certain traditions fifty-fifty handgrip that the Igala are of Fulani origin, simply because of the similarities inward 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 curt menstruation of arrival inward Igala land, a Yoruba is good acquainted with the language.” He attributes the ease inward 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 live made nearly Igala is that . they had a mutual root 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 root 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 for certain .inescapable facts, These intricate issues were pin-pointed inward monastic enjoin to allow us take a solid stand.
The view that Princess Amina of Zaria led the real initiatory off migration into Igalaland inward the twelfth century does non handgrip water. This is because Queen Amina was a 14th C figure too history has it that the Igala people were already settled inward 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 real 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, belike 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 belike 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 inward 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 inward 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 ix Igala kingmakers) is inward 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 inward Igala supports it. History attests to the fact that the Fulanis were silent inward the part of Senegal yesteryear the fourth dimension the Igala were already having a "centralized province scheme ... inward the 12" century.
That the Igala take hold a traditional link with the Republic of Benin kingdom is indubitable. There abound theories for instance, that back upwardly a Republic of Benin root of Igala kingship. However, in that location was already inward 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 inward their scheme of authorities lone is plenty ground to evidence that it is never true to say the entire Igala originated from Benin.
The tradition, which holds that the Igala has the same root 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 inward 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 take hold mutual root or take hold met somewhere.
The Jukun link with the Igala is some other real strong tradition that instantly calls for serious attention. Stories nearly the Jukun root of Igala kingship, for instance, cannot live waved aside. That in that location were for certain Jukun immigrants who came amongst the Igalas at some stage of the evolution of the Igala kingdom is quite evident It is fifty-fifty a mutual knowledge that the acquaint ruling dynasty is Jukun.
Ultimately, therefore, in that location is no single occupation concern human relationship of the root of the Iga1a people, which is unassailable However, i may concord with Boston that the different tradition "probably correspond to different phases of history inward which the Yoruba link may live the most ancient, followed yesteryear the Republic of Benin connection, too most recently. some shape of Jukun suzerainty'. In monastic enjoin non to maintain swimming inward 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 thing of fact, before the advent of the colonial masters, nearly 7 real prominent black. kingdoms were noticeable inward the wood 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 i 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 root to mutual apical ancestors. The sociological organisation is, itself a factor that promotes unity too peace amongst the people.
Igala woman
Political organization
The political organisation is concerned on the monarchy, headed yesteryear a paramount king, the Attah-Igala, who is regarded as the begetter of all Igala people. Attahs of old wielded a lot of powerfulness too authorization too established a real powerful kingdom perchance dating to nearly the eighth or ninth century AD. At its apogee, perhaps inward the 16th century, the Igala kingdom did extend far too broad to include parts of Igboland (Nsukka Area) to the southward Koton-karfe (including too beyond expanse of N Kogi) to the north; component of western Idoma Earth to the due east (including Igumake) too parts of Etsakor inward the west.
OGUGU IN FOCUS: HRM, Agaba Idu, AMEH OBONI II storms Oguguland tomorrow as component 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 inward Anambra state; amongst the Nembe too Kalabari on the Atlantic cost; as Asaba too amongst Nupe inward acquaint 24-hour interval Niger province where an Igala prince, tosede or Edgi is acclaimed to take hold 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 inward present-day southern Taraba State too with the Bini during the reign of Oba Esigie 1 inward (1515, 1516 AD) as recorded inward Portuguese inward Lisbon today.
The glorious era of Igala kingdom was disrupted with the effective colonization yesteryear the British of the expanse at nowadays known as Nigeria from nearly 1890, with the amalgamation of the Northern too Southern Nigeria protectorates inward 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 go puppets inward the manus of the British. There was resistance hither too there, for instance inward Opobo (by Jaja), inward Itsekiri Earth (by Nana), inward Republic of Benin (by Overanwen), inward Sokoto (by Sultan Attahiru) too inward Igalaland (by Prince Atabo Ijomi later, Ata-Igala from 1919 to 1926); but inward 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, patch the British acted as the existent administrators too determination makers. In this vein, the Igala native authorization was administered as component of Kabba province so fifty-fifty after the independence inward 1960.
HRM, AMEH OBONI II, Agaba Idu, Ata Igala.
With coming of the military machine inward 1966, too with province creation inward 1967, Igalaland became the eastern component of a Kwara State (initially named Central Western State) when a twelve province construction was created. When a novel nineteen-state construction was afterward created out of the 12 inward Feb 1976, Igalaland was carved out of Kwara too merged as the Western component of a novel Benue State. In August 1991, itinerant Igala found themselves inward a novel state, Kogi which is where they are now.
Idah remained the cultural headquarters of Igalaland too the political upper-case missive of the alphabet of Idah Local authorities Area. In 1968, Igalaland was split into 3 administrative units for the sake of conveniences. The units – Idah, Ankpa too Dekina were administered as local governments, afterward (in 1976). Dekina sectionalization was itself split into Dekina too Bassa, over again local authorities areas were carved out of Ankpa patch Ofu was carved out of Idah. Today, Igalaland harbours ix local governments out of the 21 local governments inward Kogi State.
Igala homo inward his traditional groom dress
The Igala Traditional Council
There used to live i Igala traditional council headed yesteryear the Attah. Later, with the creation of autonomous local authorities area, too Ankpa traditional council headed yesteryear 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 yesteryear the Attah-Igala. In the acquaint dispensation, each local authorities council inward 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, i of the oldest too i of the most formidable inward the cardinal Nigerian expanse is cardinal around the individual too business office of the Attah-Igala who is regarded too treated as the begetter 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 nearly eighth too ninth century AD yesteryear 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 civilisation 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 menstruation of reign cannot live determined chronologically reigned over “Igalaland” for quite some time. These include Agenepoje, Abutu-Eje too Ebole Jonu. This is nonetheless a real shady menstruation of Igala monarchial history, the length too remoteness of which are yet to live ascertained.
The Special Jumm'at Prayer led yesteryear 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 menstruation where oral tradition is much to a greater extent than reliable, that is the menstruation of Ayegba Oma Idoko who is the founder of the acquaint quadrilinear dynasty. Thus the descendants of Ayegba headed yesteryear Akwumabi, Akogwu too Ocholi take hold produced the Attah Igala inward succession to i some other over the years. Later however, the genealogy of the Akwumabi dynasty was split into two, headed yesteryear Ame-Acho too Itodo Aduga, thereby creating a 4 dynasty construction as shown inward the scheme below (note the figures after each call present 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 reach of influence
With Atta Ayegba Om’Idoko, the kingdom was zoned inward the 17th cetltury A.D. into smaller units inward monastic enjoin to decentralize authority. Then inward 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 Earth to Edegi (Tsoede), i 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 yesteryear 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 authorization inward the household unit of measurement or clan resides inward the men. Patilineality amongst the people inexplicably entails virolocal residence inward which the adult woman moves into her husband’s household amongst his paternal kinsmen, or sometimes his maternal kinsmen. The basic household unit of measurement unit is the nuclear family, made upwardly 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 guild was basically polygamous.
Prof. Doris Laraba Obieje (Nee Adejoh) at nowadays the 2nd Female Professor (known) inward 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 lift to a greater extent than children whose assist was badly needed on the farm. Besides, inward 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 inward which y'all had a man, his wives too children. The nuclear too chemical compound families are, inward 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 decease of a fellow member makes no divergence to its overall structure. It tin lastly over several generations with a membership of upwardly 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 begetter of these brothers too all the relations of the brothers of ones father.
The clan is made upwardly 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 upwardly too protection from a contender or attacker amongst others. As kin who take hold claim to a mutual ancestry, they recognize various ritual prohibitions, such as taboos on for certain foods, totem etc, that give them a sense of unity too distinctiveness from others.
Kinship relationship
The concept of kinship flourishes good amongst the Igala. It has helped to build groups that take hold lasted for generations too inward which the close-knit ties of kinship provides powerful links through the notion of mutual “blood”. And yesteryear claiming exclusive ancestry these groups tin 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 inward the lives of the people yesteryear determining what Earth they could farm, whom they could marry, or take hold sexual human relationship with, too their status inward 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 upwardly inward which private families are expected to fill upwardly for certain roles too obligation.
Among the Igala generic terms such as ‘uncle’, ‘aunt’ or ‘grandparents’ are oft non sufficient to pull household unit of measurement relationship, rather real 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 amongst 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 matrimony etc.
Igala newly wedded distich 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 take hold sexual human relationship if in that location exists blood ties. The restrictions on matrimony too sexual relation amongst kin inward Igalaland is based on normative sense of decency too the unequivocal belief inward 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 inward for certain degrees of kinship, is prohibited. If a homo 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 termination inward barrenness. Both would lose abide by amongst the people as people volition no longer take them seriously. In the yesteryear immature girls involved inward 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 yesteryear masks too headdresses called "ojegu".
Among the Igala, people relate to i some other inward 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 inward the father’s clan. As a lawsuit of patrilineality relations betwixt brother/sister, father/daughter, mother/son, uncle/niece etc are considered incestuous, though inward for certain matrilineal guild father/daughter may non live such a problem. Sexual relation betwixt a homo too his mother’s sis too mother’s sister’ fille are considered incestuos. Similarly, a homo too his father’s sis cannot take hold a flirtatious relationship, take hold 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 3 worlds – efi’le (the world of the living), ef’ojegwu (the world of the dead) too the infinite inhabited yesteryear the supreme beingness (odoba ogagwu, ojochamachala). Influenza A virus subtype H5N1 typical Igala individual believes inward “Ojo” (God) as the Supreme Being. The concept of God is thus non unusual to the Igala mind. The belief inward 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 yesteryear his attributes as creator, as the immortal, omnipotent, omniscient, omnipresent, unique, transcendent justice too King. They also believe inward divinities too spirits.
Okega carving, Igala people, Nigeria, 19th C.
The traditional Igala individual believes inward divinities or deities who are said to live adjacent inward hierarchy to the Supreme Being. Such are personified inward for certain natural forces too phenomena, particularly inward 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 enjoin of ranking, the adjacent is belief inward deified ancestors (Ibegu). This refers to the spirits of elderly members of one’s family, lineage or guild that died non-violent or non-evil decease too take hold promising offsprings. The Igala individual believes likewise inward mysterious powers, which come upwardly inward 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; for certain 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 oft deed as principal priests before traditional shrines; they also believe inward 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, for certain 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 frigidness 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, cherry-red or dark cloths, money, particularly coins or cowries, cherry-red plume (uloko), alligator pepper (ata), etc.
It is noteworthy at this juncture that in that location exists other aspects of the civilisation which posses for certain dynamics or key values that are hinged on some of the higher upwardly 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 matrimony (oya-ogwu); instant 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 upwardly take hold gone extinct inward some areas of the land, but are silent so prevalent inward many other places. However, in that location are many other practices which may non live straight related to traditional religious belief 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, torso 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) amongst 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 inward wise-sayings too proverbs, which are agency yesteryear which the Igala individual expresses his/her understanding of God are also dully examined. The inquiry aims at bringing to the fore the socio-theological understanding of God as reflected inward these expressions.
Ọjọ as the Name of God
In his article, “What is inward a Name? The Philosophy of Naming inward Igbo Culture,” Ekwunife (1996, 2) opines that “scholars on African civilisation too religious belief rightly observe that for Africans, names are non mere labels, rather, they are pregnant with meanings.” This is also quite true inward abide by of the Igala people. The names too titles they give God are of deep meanings. Such names take hold meanings that portray what people think nearly him (Egbunu, 2009, 74). Most of these names are as old inward root as the Igala race itself.
As Mbiti (1975, 42) stresses inward relation to many African linguistic communication groups, “The personal names for God are real ancient, too inward 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 inward 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) patch the Tiv of north-central Nigeria telephone band him Aondo. The Idoma, also of north-central Nigeria, telephone band 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 inward different African languages. Some are simply personal names patch 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 amongst 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 give-and-take within which is embedded everything nearly God’s nature too activities. It is important to banker's bill that this call is non an attribute. It is simply a nomenclature yesteryear which the Supreme Being is known too called yesteryear the Igala people from fourth dimension immemorial. Ọjọ - a sudden give-and-take of calorie-free too double vowels (Ọ-Ọ) on both sides of a single consonant (j) – tin live spelt only inward i 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 inward its layers of pregnant inward relation to other expressions inward the language. Thus, Ọjọ which agency principally, the Creator, Owner too Sustainer of all that be both inward sky too on earth, or Supreme Being, could also live related to for certain expressions derivable from the Igala language. As a thing of fact, in that location is a sense inward which i 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 inward totality (in God lone is found perfection); Ọjọ duu – everyday, both nighttime too 24-hour interval (God is ever ready, active too watchful); Ọjọ nwa – Day interruption (in God is the dawning of all goodness things); Own jọ – God is He who is ever there, who exists inward many ways inward nature itself, too is pre-existent. In some other sense, God is i 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) inward which instance the air too air current are oft used as metaphors when people regard or experience the effect of the air, but they do non regard 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 yesteryear the Igala. There is no coherent Igala legend or myth on the root of Ọjọ. Any effort at forging i is self-contradictory. The Igala people believe that He has neither a get-go 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 inward majesty too excellence. And hardly is in that location whatever symbolic representation of the Supreme Being amongst Igala people. What Idowu (1996, 33) observed on God inward Yoruba civilisation is real much applicable inward the Igala case: Ọjọ is “perfect inward 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 3 attributes. Odoba is a combination of Odo (habitation) and ba (short shape of bailo which agency frightfulness). Rendered fully inward 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 inward its totality is ruled yesteryear God who apportions to each individual his/her destiny. All this goes to present 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 take 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, pull 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 take hold it). In His transcendental attributes, God is manifest inward His qualities of distinctiveness, exemplarity, monastic enjoin or beauty inward their perfect form. In Igala perspective, this is similar to referring to God superlatively inward 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 essay to portray, it is He who owns human breath too He gives breath. This is inward line with the myth that says that inward the dim past, God who is “Abucha ki n’ọda ama” (the potter who fashions the clay as he so pleases), inward His creative ability, breathed into the hollow epitome of homo 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) inward so far as He is the i 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) inward so far as He sees both within too exterior simultaneously. To Him, nix 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 patch the world specializes on the external.
God is also known as Ọjọ-agbẹnẹ – the i who saves; Ọjọ anẹ m’agẹdo – the i 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 thing of fact, larger than life too mightier than all the oceans inward the world combined. The listing is simply inexhaustible (Egbunu 2009, 74-75).
In analyzing the pregnant of the attributes of God, the call inward 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 yesteryear everybody inward the land. But inward addressing the superlative greatness of the Supreme Being inward 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 manlike individual monarch or what a typical Igala agency when he/she exclaims “Ọjọ Odu-mi-onu!” (“God, my original too king”). Such attributes are inexhaustive. Some of them are found within names given to children too fifty-fifty inward innumerable wise-sayings. Here, nosotros acquaint a elementary taxonomy of such names.
Agana
Theophoric Names too Proverbs Reflecting Attributes too Activities of God
In for certain circumstances, Igala parents give theophoric names to their children which also reverberate their understanding of God. An private may deport i 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 inward relation to death. That God the giver of life is the only i who is capable of restoring it inward 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 also create upwardly one's take heed to take this life when too if he so pleases. Ọjọtule is yet some other call which is also real meaningful. In this sense, God is greater than all. No thing 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 oft 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 i 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 inward the human face upwardly of challenges of life. It is explainable inward 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 real much inward 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 homo 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, patch nosotros live in a world filled with so much falsehood, God is seen as the only i who tin live relied upon to discover the truth too who keeps his covenant ever inward mind. He also directs his chosen ones to the truth (Ọjọ anonẹ le). Ọjọma emphasizes the fact that God knows everything too that nix 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 homo when faced with the vicissitudes of life. If men were capable of bespeak God the multitude of questions inward their minds, which would require God’s immediate response, such questions would take hold flooded the divine throne. EleỌjọ is yet some other call which holds a lot of significance inward 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 take hold proverbs which take 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 i with the hide or linen; meaning, it is God who decides man’s fate; Ọjọ akpẹnẹ adu makọ– God is the i who does non take no for an answer; it also agency no i tin query or challenge God; Ọjọ akabẹlẹ kiachabalẹ – God is the i 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 homo tin really alter 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 forenoon does non lastly whole 24-hour interval long. Influenza A virus subtype H5N1 variation of this is: Influenza A virus subtype H5N1 stitch inward 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 calorie-free at the halt of the tunnel; Ọjọ kidẹnyọ wa, Ọjọ mugbo kẹnyọ dẹ – The God who originates goodness fortunes knows how to take 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 inward the service of God is protected; Abu nacho, abu na ma, eikibọ dọwọ ọjọ – No thing 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 inward fourth dimension saves nine; or brand hay patch 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 brute has God for its most pressing needs; Ẹnẹ ku ma kọ, Ọjọ mugba – The rejected rock has go acceptable to God. Variation: the rejected rock has go 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 inward 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 begetter that it tinkles downwards to the children; Ọjọ jọ y’agbogwun – When decease beckons, medicine is no remedy; Ọjọ kare m’onu ẹwẹ onwu ma m’ọya ufẹdọ – It is inward the 24-hour interval 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 – meliorate call to God who knows the depth of human predicaments.[1]
As tin live readily gleaned from the higher upwardly proverbs God’s nature dovetails into His activities but His attributes are clearly manifested inward all of them. In a real brief manner, nosotros shall pinpoint some aspects of the higher upwardly investigation with which take hold social too theological implications.
Socio-Theological Reflections
Influenza A virus subtype H5N1 cursory reflection on the higher upwardly names or attributes of God which are replete inward the various forms of proverbs too appellations inward the day-to-day life of an Igala, draws abode many crucial points.
As a thing 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 regard 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 oft 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 inward demand of bumper harvest, blessings of the womb, task opportunities, victory over enemies, progress inward 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 i 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 inward 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 take it. This explains why fifty-fifty the medicine homo calls on God Almighty before ever he takes whatever stair inward the procedure of healing the sick or delivering the tormented person.
Besides, it is believed amongst the Igala that the destiny of every individual is allotted to him or her yesteryear the Supreme Being. In this case, the doctrine of predeterminism or predestination is understood inward its moderate sense that God predetermines every person’s destiny inward life through the type of Okai (spirit guardian) designated unto him or her. This, however, does non forbid 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 24-hour interval of reckoning inward the life-after-life. This would either live inward relation to how such a individual would reincarnate or the mode of existence that would live meted out to such a beau inward the hereafter.
Among the Igala, in that location is a profound abide by for human life. Human life is held as sacred from nativity to death. As such, fifty-fifty the soul of the “unborn” kid is never toyed with, lest i live made to human face upwardly 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 lone holds the hush-hush behind Igala exercise of great patience, endurance too resilience inward the human face upwardly of all forms of awkward challenges of life.
The Supreme Being (Ọjọ) is said to take hold created everything inward the universe including man. To Him, therefore, every beingness must live subservient. It is believed that He is unquestionable too as such, He lone possesses the ground for creating things too people differently. Discrimination, subjugation, oppression or arbitrary handling of beau humans on the ground of inequality is thereby non only seriously frowned at too highly detested but punishable yesteryear God inward 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 manlike individual too female. In this light, every gender is treated with utmost regard. While men are expected to accord women due respect, bearing inward 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 inward the relational setting of a typical African (Egbunu 2009, 132) setting is given pride of place. It is yesteryear this token that unnecessary violence inward the guild too threat to the life of beau 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 real rich inward their ideas nearly God. The nature, epitome too names of God inward Igala tradition too civilisation are of great significance. Their thoughts on God are completely embedded inward 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 live thought of or imagined. The résumé lies inward the fact that Igala people to a greater extent than oft than non 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 thus to believe that “Ọjọ” amongst the Igala people is a mysterious Being whose beingness lone solves the puzzle of the existence of every other beingness inward the entire universe. Little wonder too so that the social life of a typical Igala individual is so much so coloured too shaped yesteryear his/her theological understanding of the inalienable topographic point of God inward 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 inward Igala worldview dwells on the centrality of the human individual inward 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 ground on the Igala ontology of Being inward line with for certain yardsticks, they proposed inward defining the human person, the concept of solidarity too communal living is presented as a crucial desideratum inward whatever meaningful reflection inward this respect.
INTRODUCTION
INTRODUCTION
This newspaper is a modest effort at considering the concept of personhood inward African Philosophy with the Igala worldview inward focus. Naturally, a few pertinent questions such as, who or what is a individual (onẹ) inward the Igala understanding? What does personhood (onẹ) entail inward the African, nay, Igala worldview? What is the philosophical ground of Personhood? How do Africans to a greater extent than oft than non regard the human individual inward 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 for certain qualities or characteristic yardsticks associated with a “person”, as such? What are those yardsticks? Does this particular excogitation of personhood inward Africa take hold 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 inward our context.
ONẸ ECHE (PERSONHOOD, WHO AND WHAT information technology ENTAILS)
The concept of a “person” (onẹ) inward Igala mind-set has different layers of meaning. First, “onẹ” literally translated inward Igala agency individual or human being. That is, anybody identified as a human beingness inward contradistinction with animate or inanimate objects.
Second, is “onẹ” as i who has come upwardly of age. This is inward relation to physical maturity or psychological well-being.
Third, is “onẹ” inward relation to some traditions whereby for certain individuals inward the guild are considered “free-born” (amọma onẹ i.e. literally offsprings of “persons”) inward relation to other sets or groups of people termed descendant of slaves (amọma-adu) inward specific areas of Igala land.
Fourth, is the description of “onẹ” as a beau possessing many virtuous or forward-looking qualities. It denotes the exhibition of a distich of such positive or promising characteristics which his relatives, friends, acquaintances or neighbors would live to a greater extent than oft than non 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 to a greater extent than oft than non attractive too magnetic life are considered as the yardsticks.
This real lastly category of personhood inward Igala understanding which entails virtuous living inward all its ramifications is largely our dot of reference inward this paper. As it were, the aforementioned characteristics readily take 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 meliorate put, “you cannot justice a volume yesteryear its cover.” It is inward this abide by that fifty-fifty though one’s physical stature or status or call may contribute to defining who i is, i may non justice the lineament of a individual precisely yesteryear 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 brand or mar a person’s entire life. It is inward this sense that a typical Igala would handgrip that “odu nyọ tọkọ le” (good call is to live preferred to money).
It is of utmost significance that it is the guild or community that gives call (odu) to a kid before that particular human individual assumes his God-given infinite inward the community. Obi (2008, 199) inward 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 inward line with his name. He has the capability of choosing to take hold his conduct at variance with his name. However, as it is oft stressed, “without it, a kid remains a nonentity since his call defines his personality inward a community” (Ekwunife nd., 37), “names are component too bundle of those elements of African civilisation 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 matrimony partner or occupation concern partner, for instance, it is non precisely the mere appellation that matters inward 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 of the yardsticks. There is a sense inward which whoever is considered as non beingness a individual inward the higher upwardly calorie-free is denied marriage-partner, Earth or some occupation 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 ground of personhood.
PHILOSOPHICAL BASIS OF PERSONHOOD
Personhood is a derivation from the give-and-take “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 inward Max Scheler’s terms as “The concrete unity of acts. Individual person, too total person, with the old 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, homo inward 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 menstruation of Christian Medieval philosophy as “theocentric” too the historic menstruation 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 banker's bill 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 of human experience. These elements of “Person” are traceable inward the philosophy of a distich of philosophers, such as, Heraclitus (536-470 BC) inward his declaration “man’s ain grapheme is his daemon”; Anaxagoras (500-430 BC) inward his Cosmogony patch emphasizing that the take heed “regulated all things, what they were to be, what they were too what they are” the forcefulness which arranges too guides, giving an anthropocentric trend; Protagoras (480-410 BC) inward his famous saying that “man is the stair out of all things” patch stressing the personalistic grapheme of knowledge.
The philosophy of persons found its highest dot inward Socrates (409-399 BC) inward Greek philosophy, inward his recognition of the soul or self as the centre from which all actions of homo emanated. Plato (427-347 BC) acknowledged the individual inward his doctrine of the soul. However, he turned the management towards ascendance yesteryear 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 thus the thinker, was the most for certain of all things. These personalistic concepts were meliorate expressed inward 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 yesteryear an entire array of philosophers inward France, Germany, England, too America. The most prominent amongst Philosophers inward French Republic was Descartes, who stood gallantly with all others against Positivism, Materialism too Naturalism nether different cloaks. Their counterparts inward Federal Republic of Federal Republic of Germany also developed personalistic philosophies with Schleirmacher (1768-1834) taking the lead; inward England also appeared many theistic personalists such as Bishop Berkeley (1710-1796); inward America were others too, such as Bowne, G.T. (1842-1921), J.W. Buckhan (1864…). Then, other afterward Personalistic Movements that sprang upwardly (Runes 1997, 230).
As a thing of fact, “personhood is seen as an ultimate fact” (Mautner 2000, 418) inward 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) excogitation of (Dasein),
the sort of beingness that I manifest is non that of a thing-with-properties. It is a attain of possible ways to be. I define the private I go yesteryear 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 go is a thing of how I deed inward the contexts inward which I discovery myself. My existence is ever an number for me, too I determine yesteryear my actions what it volition be…
It is inward this vein, Heidegger sees a human beingness as beingness essentially a res cogitans – a thinking thing too that in that location is nix which nosotros take hold 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 inward a way that is really self-determining too self-revising.
Kierkegaard (Runes 1997, 295), the quintessential existentialist’s view is also real relevant here, according to him, existence is non precisely “being there” but living passionately, choosing one’s ain existence too committing oneself to a for certain way of life. He decries a province of affairs whereby a individual would precisely shape component of an anonymous ‘public’ inward 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 inward 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 6 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 nix similar a collective person”.
The word, “existence” employed inward a distich of definitions higher upwardly “already opens upwardly the modern anthropological concept of a individual inward relation” (Brugger too Baker 1972, 302). Here, the concepts of community, communalism (Ujamaa) too “Udama” (Solidarity) inward 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 adjacent sub-topic.
AFRICAN PERSONHOOD AND COMMUNITY LIVING
This concept of individual as “relationality” as indicated higher upwardly connotes a province of affairs whereby the “person exists only yesteryear self-accomplishment inward some other person, inward view of other persons” (Beller 2001, 30). For our purposes here, the symbiotic human relationship betwixt the individual too the community is real crucial inward our handling of the anthropological connection.
The “I-you” human relationship takes the dorsum topographic point inward this respect, as the “We” human relationship takes pre-eminence. Cardinal Wojtyla’s (in Beller 2001, 31) essay on “Person, Subject too Communion” inward relation to inculturation brings abode this point, “The communion of “We” is this human plural shape inward which the individual accomplishes itself to the highest grade as a subject”. Okere (1996, 151) inward relation to the Ibo civilisation opines that the “self” is congenitally communitarian self, incapable of being, existing too really unthinkable except inward the complex of relations of the community. It is a spider web of relations. The human individual lives out his perfection inward relation too personhood is thus attained inward relation. As Menkiti (2011, 173) succinctly puts it, “The African emphasized the rituals of incorporation too the overarching necessity of learning the social rules yesteryear which the community lives, so that what was initially biologically given tin come upwardly to attain social selfhood.” That shows that personhood is attainable inward relation to the even out of participation inward the communal life. Here, the message of the aphorism that “nobody is an island” is brought abode to a greater extent than forcefully. There exists the primacy of the category of becoming over that of Being as inward Hegelian mode of thought so that nosotros tin infer that some are to a greater extent than persons than others inward the course of written report of attaining for certain qualities.
According to Beller (2001, 31), for Wojtyla,
Even if the human individual pre-exists inward itself inward dignity too does non go a individual for what it does, its rank as being, its dignity, lies really inward the capacity to hand itself, to fulfill itself inward 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 inward acting yesteryear mutual consent”.
In the same light, Nwoko (1985, 23) elucidates on how inward the African ambience homo is seen as,
a household unit of measurement being. He is born too bred inward 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 ground of the conviction that all members of the household unit of measurement belong to i 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, religious belief (Njoku 2002, 280). This is what Mulago meant when inward no uncertain terms he averred:
by the fact that nosotros are born inward a family, a grade inward a tribe nosotros are plunged inward a specific vital current, which “incorporates”, moulds too orients us to live inward a way of this community, modifies “ontically” all our being… inward 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 yesteryear all too received from the initiatory off ancestor, founder of the clan, flows inward all the veins (Cited inward Beller 2001, 36).
In a for certain manner, it is the community that initiates i into personhood through some initiation, either formerly or informally. Naming ceremonies, circumcision, initiation into adulthood too particularly into womanhood, matrimony 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 thing lies essentially inward 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 handgrip that created beings preserve a bond with i another, an intimate ontological relationship”. We may demand to stair downwards on this number yesteryear specifically treating Igala Ontology of Being.
IGALA ONTOLOGY OF BEING
As Heidegger would pose 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 bespeak the query of Being (Onah 2005, 160).
In the Igala Ontology of Being, the human individual is said to live made upwardly of the “ Anọla” (Body) too “inmi”(Soul). The latter, which is easily equiperated with life (ọlai) is oft translated as breath too most oft 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 inward itself. It is likened to the fashion vulcanizers pump air into a deflated tyre or blowing of air into a ball or balloon. This invisible component of the human beingness is described inward terms of a “vital force”. In which case, the spirit is said to take hold sway, command over or dominion over the entire physical body, fifty-fifty the “ẹdọ” (heart) which is said to take hold the capability of working as the topographic point of love, functions along with the “ọkọtọ” (brains) which is the topographic point of decisions. The ticker too the encephalon are said to live working manus inward manus with the spirit of homo to take nearly “ibe” (thinking).
Another chemical factor of the vital forcefulness inward homo 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 yesteryear his body) what it agency is that “Ẹbiẹ” speaks (idiomatically the blood inward 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 torso 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 ticker works with the “afu” (breath) inward homo 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 torso becomes helpless, motionless or inactive too homo 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 inward which an Igala individual may assert that someone is “okwu onẹ” (dead person) without the physical decease 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 inward the Igala worldview. It is the spirit (afu) of a homo which works inward conjunction with the ticker 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 yesteryear every touchstone 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 inward their ain different category.
In this respect, the human entity who is non component 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 inward 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 guild 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” – inward 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 evidently lifeless. This seems to live what Ansah (2011, 2) was alluding to when he noted that “Africans speak of what lives on after decease as “the homo himself”, “himself”, or it is “the piddling man”.
There is a sense inward which the living is oft said to live inward 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 of a community”.
As Mbiti (1969, 108) inward his inversion of the famous “Cogito ergo sum” of Descartes stated it, “I am because nosotros are; too since nosotros are, thus I am.” And he before explained:
The private owes his existence to other people… He is simply component 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 only say: “I am, because nosotros are; too since nosotros are thus I am”.
This is real cardinal inward the African view of man. For the Igala “ikẹrẹ bimọ ikẹrẹb’eju, ikẹrẹbeju ila ikẹrẹbimọ”(what affects the olfactory organ as affects the optic too vice versa). It is inward this spirit parents tin easily “dẹwn kpalugba” (offer upwardly their needs) inward monastic enjoin to satisfy their children. This is because inward the spirit of sacrifice, the Igala parent is prepare to offering anything within his/her attain inward cash or form so as to take shame or embarassment from the family. As it is oft 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 inward the guild largely has to do with the powerfulness to stand upwardly against anything which has to do with blattant breaking of acceptable moral norms or values.
From all indications therefore, personhood is attained inward direct proportion as i participates inward communal life, through the discharge of the various obligations defined yesteryear one’s status (Menkiti, 176). We shall at nowadays explore what the “Udama” solidarity entails inward Igala worldview.
“UDAMA” CONCEPT OF SOLIDARITY
The term, “Udama” inward Igala linguistic communication is etymologically a derivation from its verbal form, “dama” which agency “altogether”, to take 2 or to a greater extent than things to i position, to assemble objects of different kinds together. It could also live viewed from the substantive “ama” inward Igala which incidentally agency “clay” used inward molding earthen-ware pots or vessels. Therefore, “dama” is the curt 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 inward which instance it would hateful “take too gum.” In these 3 senses of the pregnant of “Udama” it is to live understood that the “U” that appears before the give-and-take “dama” is only for the sake of smoothness inward pronunciation. As a rule, every typical Igala substantive takes a vowel. In a nutshell, the give-and-take “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 oft expressed inward proverbs, “alu ma mujọn ya fufon” (if the lips do non come upwardly together, in that location tin 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 take lice from the hair); “Oli ọwọ katete aneke gba’nẹn” (a single broomstick tin never sweep the floor); “ẹma titọ jugbo katete-n yaw u wowon” (if y'all do non urinate on i 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; i goodness plough deserves another). Whether some of the assertions or allusions made inward the proverbs rendered higher upwardly lack plausibility inward for certain situations is non our dot of concern here. It is only necessary to banker's bill at this dot that these ideas shape a goodness component of the Igala understanding inward relation to community life or co-operation.
This explains why inward the Igala socio-political milieu, forming of associations too co-operatives (ọja eche) is real prevalent amongst the different historic menstruation grades. Even upwardly till the acquaint generation, i needs only take a cursory appear at the society, either at the clan, hamlet, hamlet or township levels to observe how they oft assemble nether trees or hamlet huts (atakpa) or halls to handgrip meetings at frequent intervals. At such fora birds of the same plume flock together. Like-minds or age-groups assemble to rub minds. Most oft 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 inward hosting such meetings which also assist them inward putting resources together to cater for their needs.
In fact, from childhood, children of the same historic menstruation grouping consciously or naturally regard 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 real 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 calorie-free fantastic to the melody of existent drum-beats. Again, “ogijo ki joji ajuwẹn” (an elderberry ought non habitually swallow the caput of the fowl) for amongst 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 to a greater extent than oft than non the elders inward the society, either for goodness or bad. They larn techniques of agreeing too disagreeing; develop for certain skills of leadership too basic skills inward abode keeping, as the instance may be.
Youngsters inward their adolescence stage were oft seen with their peer groups. The male-folk of same historic menstruation grouping had their circumcision organized together too were termed the “onoji”. This grouping would traditionally live offered gifts yesteryear passers-by inward abide by of their coming of age. They were oft hailed as “abokele” (men) for attaining manhood. People of this age-group were oft seen organizing “adakpọ” or “ailo” which literally agency “group work”. They were able to laid aside reasonable fourth dimension to assist i some other inward their father’s farms, inward edifice mud houses, raising roofs or inward other energy-sapping or highly-engaging jobs. This oft gave them some sense of salubrious contest too yesteryear this token, they could weigh who was stronger too fifty-fifty know who is to a greater extent than endowed too energetic inward i land of endeavour or the other. In the same token, the immature ladies also organized themselves into groups seasonally, either inward harvesting crops inward their parents’ farms, fetching of H2O or dismiss woods, inward preparing palm-oil or swell of palm kernel. It could also live inward cooking for a large crowd at traditional matrimony ceremonies, burials or Earth festivals. In such gatherings, for certain 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 inward monastic enjoin to pull abode some salient message on pristine customs, values too mores of the society. Igala men too women believed inward playing complementary roles inward their society. Allowing women to do difficult jobs was oft considered a taboo so as to encourage men to live readily available to assist out. One thus notices some shape of solidarity patch silent creating room for some role differentiation, non yesteryear whatever agency paving way for whatever shape of ill-treatment of the women or inferiority complex.
In both sexes, in that location is oft an under-girding regulation of checks too balances too vogue towards uniformity as peer-groups are readily available to assist each other inward 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 yesteryear the sheer fact of traveling with other goodness companions. In other words, “eju we-e akponẹ” (loneliness is non only piece of cake but it kills). The higher upwardly assertions do non hateful that the Igala individual does non too tin non operate alone, but companionship is most oft the preferred selection 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 inward diaspora. In so doing, they back upwardly each other; run upwardly same colour, lineament too style of apparel or outfits. They grow upwardly with this mental attitude too every activity of theirs is virtually permeated with this spirit of solidarity.
That explains why fifty-fifty inward adulthood, as married men or women, they are able to maintain to homecoming assist to each other. It is really with this background that they regard themselves as i inward the positive sense of it without undue sense of discrimination. And so, the goodness air current blowing inward the typical Igala traditional atmosphere seems to live echoing too re-echoing,
Your hubby is our husband
Your married adult woman is our wife
Your fille is our daughter
Your boy is our son
Your begetter is our father
Your woman parent is our mother
Your farm is our farm
Your occupation 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 thus 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 inward 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 thus upholds hierarchy.
However, fifty-fifty though the extended household unit of measurement dimension of “Udama” cannot evidently live said to belong to a totally classless guild 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 abide by for different degrees of personages. This is non unconnected to what belike informs the different modes of dressing or regalia for those inward the royal families, the various types of tribal marks, drumbeats (tunes) or greetings inward relation to topographic point inward 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 yesteryear 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 inward monastic enjoin to offering back upwardly inward their daily struggles. In for certain 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 take to retentiveness the human relationship of the love relative who is said to take hold incarnated. It could also come about that direct appellations or names yesteryear which such people were known patch hither on earth, are given to such children e.g. Ajine, Ataguba, Ochoniya, Ameloko, Itodo, Adigo, Iganya, Inikpi, Ocheja, Edime, Oboni, etc.
It tin live said without whatever fright of contradiction that inward the Igala traditional society, everybody is involved inward the grooming of a child. The kid belongs to the entire society. As it is oft 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 inward the traditional Igala environment, virtually everybody takes responsibleness inward spanking a kid who is red-herring. Anybody tin feed a kid who is hungry; anyone tin develop a kid who has no sponsor; anyone tin clothe a kid that is naked or wretched-looking; anyone tin shelter a kid that is homeless; too adoption of children yesteryear 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 inward for certain situations inward relation to the above, yet this is yesteryear too large, practicable too life-enhancing inward many quarters.
In marriage, partners could live given based on the co-operation, unity or harmony which is existent amongst parents, relatives or their ancestors inward the immediate or distant past. And when the ceremony is beingness celebrated, real unopen relatives are non only expected to live on-ground but to partake inward the benefits accruing from the giving of their kid (especially inward the instance of daughter) inward marriage. For instance, they take hold to part inward the kolanut too drinks beingness offered. This is because, according to the Igala mind, “akojẹ ain n’ako jadu” (to partake inward eating implies togetherness also inward salvaging situations). This denotes sharing inward goodness times too inward bad. With such a ceremony, each household unit of measurement would take hold to live solidly behind the other inward times of demand fifty-fifty at burials or second-burial ceremonies, they would take hold to present solidarity. Food items, masquerades too amusement or traditional outfits are organized with the in-laws. And it is believed that yesteryear making the dead happy, the departed would also ensure the living are blessed through bumper harvest, peace inward the family, bearing of goodness children, security inward their journies, all-round protection too security.
UDAMA VIS-À-VIS THE UJAMAA CONCEPT OF NYERERE
The total facial expression 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 nearly 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 for certain even out as they held many things inward 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 homo is the centre of the universe or rather that “the purpose of guild 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 nearly familial solidarity which prevailed inward the pristine African society. It is true that inward the traditional African society, the private is somehow subsumed inward 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 inward 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 Earth too its wealth may belong to the clan or the household unit of measurement but for certain individuals are made custodians of the Earth too all that accrues from it. Thereby, dissimilar the ujamaa of Nyerere those custodians tin rightly claim ownership, until when they must take hold 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 ground is the extended family, but it goes farther inward such an expansive too elastic fashion as to comprehend non only the immediate guild but the entire human race. The Igala Possesses such an mental attitude that stands inward direct opposition to individualism that it is so manifest inward his hospitality to guests as before stressed. To an Igala mind, “eju ononojo ma jọmẹ ubi nwu mara” (you owe patch 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 evidence the large-heartedness of the Igala person? The typical Igala is prepare to sacrifice anything inward monastic enjoin to delight others.
EVALUATION AND CONCLUSION
Putting “Udama” concept of Igala Solidarity side yesteryear 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 inward the Igala mind-set as inward Ujamaa communalism. As the traditional Igala belief holds, “ọm’ ọwọ cho kwujọn” (the fingers are non equal) or as it is expressed inward George Orwel’s Animal Farm, “all animals are equal but some are to a greater extent than equal than others”. In the same token, for certain persons are from royal families patch others are subjects too others are experts inward i land of endeavor or the other too are recognized too highly respected.
It is also worthy of banker's bill that Udama solidarity is practicable wherever i is located dissimilar the Ujamaa which entails quitting one’s usual habitat to adapt to novel villages constructed yesteryear the government.
The Udama concept of solidarity of the Igala does non take hold the capacity of raising so much dust at the international even out too thus no threat, dissimilar the Ujamaa which is formalized too seen as a threat to the Western forces. However, the basic principles yesteryear 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) inward Igala philosophy is the “Udama” interconnectedness. The “onẹ-ẹness” (personhood) of the Igala individual is defined inward relation to his humane human relationship with others inward the guild where he finds himself. “Udama” could live said to live the perfect facial expression of personhood inward the Igala worldview. The powerfulness to discovery his feet inward such a salubrious too integral fashion inward the community thus forms the basic touchstone for judging a person’s even out of personhood.
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