Igbo Society Research Articles

"Amari-Akaghi"—The Knowledge of the Unknown: Women and Masquerade in Achebe's Things Fall Apart

ABSTRACT: The phrase "amari-akaghi" in my Akpoha, Igbo village, is tied around the metaphor of women and masking culture in Igbo society. This phrase alludes to women's knowledge of the workings of masquerades yet they cannot talk about it openly. I have weaved this paper around the perception of the "knowledge of the unknown" as touted and exemplified by Okonkwo's wives in Achebe's Things Fall Apart . Achebe in his seminal work revealed the position of the egwugwu masquerade tradition vis-à-vis women in Umuofia. Literatures on masquerade and women also suggest that women know much about the inner workings and secrecy associated with masquerade but cannot openly discuss it. However, no known effort has been dedicated to investigating this phenomenon in Achebe's Things Fall Apart against the reality of the concept of "amari-akaghi" in Akpoha, Igbo village. This paper, therefore, subjects Things Fall Apart to textual analyses through deconstruction of the narration. I conclude with valid interrogation of works, including the primary resource of this paper, that women in many Igbo villages of old and those represented in Achebe's Umuofia have always known and thought about the inscrutability of masquerades but have constantly kept to themselves to avoid upsetting the peace of their society and attracting ugly repercussions. This knowledge of the unknown exhibited by women in both societies, as investigated in this essay, had ensured cordial shared gender roles, which guaranteed peaceful coexistence in Igbo society.

Representations of Fatherhood and Pre-colonial Masculine Otherness in Flora Nwapa’s Idu (1970).

Drawing on Nwapa’s representations of pre-colonial definitions of West African manhood, I will examine the interrelated ways of the male characters’ perception and yet distinctive ways of responding to pre-colonial hegemonic masculinity represented in Idu. Moreover, this chapter explores the narrative irony used by Nwapa to redefine notions of producing children, contest polygamy, and interrogate indigenous pre-colonial constructions of manhood in the novel. Her interrogation of indigenous masculinity constructions encourages us to recognize that representations of contemporary masculinities are constantly linked to pre-colonial patriarchal definitions of manhood, as will be shown throughout the following chapters. Using a qualitative research approach, my research paper argues that Nwapa, in Idu, exposes that the Nigerian pre-colonial association of hegemonic masculinity with ‘virility’ proves to be harmful, too powerful to be resisted, dehumanizing, and tragic. I contend that although a woman’s childlessness is presented to be equally painful, the novel sheds more light on the complexity of male infertility, and uses the ironic narrative as a mechanism to contest pre-colonial indigenous constructions of manhood in the Igbo society, redefining the Igbos’ attachment to producing children.

Symbolic representation of farm in Chinua Achebe’s Things Fall Apart

In this paper, geographical setting is not just seen as a typical element of a literary work. It goes beyond the notion of where the story had happened. This literary analysis argues that the ?farm? in Chinua Achebe?s Things Fall Apart reveals a symbolic representation of the Igbo identity. Due to the stereotypical descriptions of Africa and the Igbo society, it is imperative to zoom from the postcolonial lens in order to provide another trajectory in analyzing cultural identity. Utilizing textual analysis on Achebe?s most famous novel, specifically on the farm as its setting, the following symbolic representations surfaced: Igbo?s hard work and prosperity; Okonkwo?s patience, perseverance, and persistence; and his renewed hope and faith after his downfall. Among literary classes, critical thinking may also be achieved if an in-depth understanding of the novel will be closely looked into. Of course, that includes the imperative details associated to the geographical setting of the literary work.

Gender Discrimination in Igbo Society under the Covid-19: Its Effect on the Economy of Igbo Women of the Southeast Nigeria

This paper is targeted at analyzing how the current coronavirus affected the business of women in the south east of Nigeria. The current Coronavirus Disease (Covid-19) outbreak has affected over 200 countries in the world including Nigeria. The Covid-19 pandemic has devastated the global economy which Nigeria is inclusive. It has rendered many of the world's population impoverished. This article focuses on the economic impact of Covid-19 on the Igbo women of the south east. The article also reviews the recent trends and updates on the impact of Covid-19 aimed at further understanding of the problem of coronaviruses on the economy of the south east women in particular. The article is divided into different points; each points deals with the most important aspects of the Covid-19 on how it affected Igbo women’s economy in the south east of Nigeria. The first section describes the genesis of Covid-19 and methods of infection. The second sections described the economic impact of Covid-19 on Nigeria and how it affected the development of the state in the south east of Nigeria. It also focuses on the impact on the buying and selling of food stuffs. The other section reflected on the reactions of people and impact of Covid-19 on the economy of the south east women of Nigeria. The study recommends that governments should invest in health and education improvement and stimulate the economies of people to create employment that could propagate the growth and improve on the poverty alleviation and economic growth of the south east women of Nigeria.

Confusion, Misjudgment and Dissonance: The Fall of a Priest, a People and a God in Chinua Achebe’s Arrow of God

Chinua Achebe’s Arrow of God portrays the gradual downfall and the ultimate doom of the protagonist, Ezeulu, of the entire Igbo community and even their deity, Ulu. Ezeulu’s tragedy happens in numerous stages influenced by various factors stemming from personal, communal and religious conflicts and his misinterpretation or misunderstanding of himself, his people, his deity and institutions and circumstances. Set in the 1920s Nigeria, Arrow of God portrays a period when colonial machination is well underway, and the native beliefs and institutions are crumbling under its grueling pressure. This paper seeks to show how Arrow of God shows that the main reason for the debacle of Igbo society lies in their internal conflicts, failure to stick to their tradition and the helplessness and dilemma to which colonialism has subjected them. Achebe asserts that for the sake of maintaining age-old traditions, some flexibility in judgment must be there, and any kind of absolutism should be avoided for the greater interest of the people.

A Philosophical Exposition of Kinship in Igbo African Ontology

Ndigbo have a peculiar way of being as a people. They have a peculiar way of relating among themselves and establishing social affinities; they have their unique idea of relatedness. This peculiar sense of relatedness bound them together as a people despite the absence of a central government in the pre-colonial era. Kinship was cherished and was in some situations elevated to the sacred. It was the sacred bond that established as well as defined social relations among Ndigbo. The Igbo social web of relatedness generally revolved around the father. Patriarchy was ubiquitous in the Igbo society. The mother was important but was not the pivot of kinship relations among Ndigbo. However, Afikpo, Ohafia and Abiriba stand out as notable exceptions due to their matrifocal kinship practices. Although kinship is generally expressed by proximity and consanguinity, Ndigbo have their peculiar ways of interpreting and expressing consanguinity in their cultural milieu. Ndigbo express certain levels of relatedness with people in their proximity but definitely do not ipso facto see such people as kith and kin. Although, Igbo kinship is mostly patrilineal, it certainly does have significant bi-lineal components. This work showcases Igbo kinship system in philosophical formations. It is essentially a philosophical investigation of the Igbo idea and practice of kinship using the analytic method of inquiry. The work will systematically explore the subject matter in logical formation.

A Comparative Study of Igbo Traditional Building Finishings; precolonial, colonial and post-colonial

Buildings are cultural expressions of people’s identity as well as their material culture. In recent decades, Igbo traditional architecture has also seen changes in building typology and morphology. It has made a number of architectural claims based on how people perceive modern or traditional or modern contemporary buildings. One of Nigeria’s three main cultural groups, Igbo society can be found in the southeast, south-south, and some areas of the west of the country. Most traditional Igbo buildings from the turn of the century were designed and built with three basic architectural qualities: durability, utility, and beauty (public admiration). These Igbo-speaking states, Anambra, Abia, Imo, Ebonyi, and Enugu are the primary Igbo states in Nigeria. Building finishes in Igbo traditional architecture, despite their aesthetic and cultural value, are beginning to disappear due to the influence of the western style of architecture. This is leading to the loss in the cultural values and the beauty of the original Igbo community architecture. This work intends to compare the building finishings used by the Igbo people in precolonial, colonial and post-colonial eras. The disciplinary area of focus is building finishings in Igbo-speaking areas of Nigeria. The author will be careful with the analytical instruments and tools used. Survey method, Qualitative method and Content analysis will be deployed. Traditional Igbo building finishes observed includes mud (called aja uno or aja oto), bamboo stick (called achara or otosi), timber (called osisi), palm midrib (known as ofolo), timber (known as osisi), thatch (known as akanya, ata, aju, akilika, ejo etc), dye (uli, urie) used for colouring and rope/ strings (elili, udo, ekwele) were being used as fasteners for the joints in place of nails.

TRACING COLONIAL IDEOLOGY IN CHINUA ACHEBE?S THINGS FALL APART AND BUCHI EMECHETA?S THE BRIDE PRICE

Inspired by the appetite to control world trade and naturally rich African and Asian countries, European powers started to dominate remote territories economically and politically in the fifteenth century. Although the main reason was to colonize other nations for their gains, European countries masked their colonial ideology claiming that they brought civilization to Africa, India for the first time. Europeans’ attitude to justify their colonization continued throughout the seventeenth and the eighteenth centuries, thus creating new settlements where the slave and master discourse was created. In order to meet its demand for raw materials, Britain’s domination and hegemony over the third world countries reached its peak in the nineteenth century and it exploited other nations both economically and culturally. Nigeria-exposed to British hegemony- is one of the countries whose natural resources were usurped and indigenous culture was oppressed. The indigenous Nigerian people were enslaved and forced to serve the white man. In the context of colonial reading, Nigerian writers Chinua Achebe and Buchi Emecheta handle the colonial history of Igbo society suffering from the oppression of the colonizer. The paper in this context, aims to display the colonial acts and their impacts on the colonized people through Nigerian authors’ perspectives.

Change and Resistance: A Reflection on the Aba Women Uprising in Colonial Nigeria

This study revisits the resistance of women against the British colonial government’s introduction of its taxation system in eastern Nigeria and focuses on the problematized relationship between culture and history. Although historical studies have been carried out to explain why women resisted change and why men were largely absent from the struggle against in the colony of eastern Nigeria, new studies on the subject have provided vital information on how women responded to the colonial imposition of tax and how cultural dynamics spurred the women’s revolts. Data adopted for the study were taken from primary sources consisting of archival records, participant’ observers’ reports, as well as information on secondary sources such as journal articles and books, in order to explain the ethnography and culture of the Igbo society. This paper argues that women mainly resisted colonial tax imposition without strong involvement of the men, and expressed their anger against the Native Court and Warrant Chief systems, which were, exclusively, male dominated. It concludes that women were not passive victims of colonial intimidation and oppression, but were vanguards of resistance against a hostile and brutal colonial regime in Eastern Nigeria.

Traditional African (the Igbo) Marriage Customs & the Influence of the Western Culture: Marxist Approach

The emergence of clusters of traditions and cultural civilization of the wider Igbo society and the influence of the Western culture necessitated the need to review the traditional Igbo marriage and customs. This study looks at the pre-existing traditions of marriage(s), its values, beliefs and practices in Igbo land and the influence of the Western Judo-Christian cultural and religiosity which was passed unto us by the introduction of Christianity, Church and Canonical Laws into African Soil. The researcher approached this paper in a rather different genre, portraying a “Marxist perspective”. The study thus, assumes that a qualitative research paradigm and method of data collection are interviews, and online research. Findings reveal deep rooted cultural differences (traditional and alien), which resulted in marriage clashes due to sometimes conceptual beliefs amongst the Christians and non-Christians alike. One such difference includes; the right of individuals to contract marriage without the consent of their parents in the West, whereas in Igbo land and more so in African context, marriage is seen as a union of two different families. In that respect, individuals cannot enter the contract of marriage without the sole express permission of their parents. Consequently, doing so would invalidate the marriage to a mere friendship without any form of legitimacy. Finally, compulsion is adhered to the traditional Igbo marriage custom while this is not the case in the Western cultural traditions. Thus, in this study, the researcher pertinently recommends respect to each method and to give to Caesar that which belongs to him and to GOD that which belongs to GOD.

The Social Use of Language: An Ethnography of Communication in Chinua Achebe’s <i>Arrow of God</i>

During colonization, the English language was not only the primary language of government and administration but it was also used in the education of colonized subjects. Consequently, English became a national language in the colonies and had since then complicated its own status as a significant medium of communication because of the colonized conflicting attitudes towards it. Since a writer brings his personality, experience and the totality of his personhood to bear on his work of art, postcolonial writers and critics felt that the use of English from its standard form as well as the cultural values it carried cannot give genuine artistic shape and form to their creative impulses. While some advocate for the return to writing in indigenous African languages others are of the opinion that the use of a foreign language is pointless. In this sense, Chinua Achebe’s quest for a postcolonial literary aesthetic is delineated in <i>Arrow of God</i>, where, with an unparalleled dexterity, he adapts the English language to suit the cultural norms, social interactions, ideas and ideals of his traditional Igbo society. The study was conducted by applying a postcolonial approach to literature which suggests that post-colonial writing seize the English language and replace it in a discourse fully adapted to the colonised place. The primary material used for arguments in this study is <i>Arrow of God</i> where data were purposely collected. Much more data informed by Igbo’s indigenous tradition and culture were abstracted from internet sources and many critical works. The result of the analysis shows that language and culture intertwine to subvert the colonial perspective on the colonized.

Creativity, spirituality and society: a study in preservation of Ikenga and Ọfọ sculptures in contemporary Igbo society

PurposeThe overall aim of this research is to interpret Ikenga and Ofo creativity as it is revered in Igbo societies. Igbo creativity, especially interpreted through material culture, suffers the threat of extinction resulting from the forces of modernity. Forces of modernisation, which appear in the personae of Christianity, education, urbanisation and industrialisation, denigrated indigenous creativity, brandishing them as devious, fetish and primitive. Ironically, in most cases, the drivers of such narratives keep these “fetish” items in their museums and will give a lot to preserve them.Design/methodology/approachThis study centred mostly on several communities in the Nsukka area of Igboland, Nigeria. It relied on both primary and secondary sources of historical enquiry. This qualitative research discussed the nuances of the subject matter as it relates to Igbo cosmos. These approaches involved visiting the study area and conducting personal interviews.FindingsArchaeologists do often rely on material culture to study, periodise and date past human societies. In this study, it is found that material culture, an expression of indigenous creativity, best interprets how society survived or related with their environment. This paper examined two Igbo sculpted artefacts – Ikenga and Ofo – while unearthing the intricacies in Igbo cosmology as regards creativity, spirituality and society.Originality/valueThe shapes, motifs, patterns and designs depict an imaginary history, the intellectualism of the past and even the present. This serves as an objective alternative to the twisted colonial narrative on Igbo material culture and consequently contribute to ongoing efforts to preserve, protect and promote cultural heritage resources in this part of the world.

Culture and Igbo notions of masculinity in Nigerian children’s literature

Children’s literature conveys the cultural and indigenous artistic experiences of the people to whom it is attributed. Earlier studies on modern Nigerian children’s literature focus mainly on the representation of moral etiquette with little attention to gender. The twin theme of culture and masculinity has not been paid close attention by scholars of children’s literature in Nigeria. In applying Igbo notions of masculinity, in this article I examine the role of oral tradition and culture in the construction of masculine identity in children’s literature in Nigeria using Ifeanyi Ifoegbuna’s Folake and Her Four Brothers, Anthonia Ekpa’s Edidem Eyamba and the Edikang-Ikong Soup, and Ikechukwu Ebonogwu’s The Champion of Echidime. I show how the ideals of masculinity, as visible and permissible in the traditional Igbo society, are, in particular, constructed and communicated through various oral and cultural norms such as praise poetry, war songs and dance, wrestling, and drumming. I reveal that oral and cultural traditions in children’s literature reflect attributes such as strength, toughness, honour, protection, respect, heterosexual desirability, and the projection of self-pride as acceptable and embraced masculine values among the Igbo in Nigeria. I also demonstrate how oral and cultural tradition is replete with masculine ideologies and messages that promote male dominance in the Igbo society.

UNEARTHING PARENTHOOD IN THE NIGERIAN CULTURE THROUGH THE EXAMPLES OF THE PARENTAL FIGURES IN THE NOVEL THINGS FALL APART BY CHINUA ACHEBE

This essay aims to unearth parenthood in the Nigerian culture through the examples of parental figures in the novel Things Fall Apart by Chinua Achebe. This paper will be citing various studies about Nigerian family structure, bonds and relationship it will also be analysing various incidents throughout the course of the novel. The paper will also be discussing the short term and long term effects of parenting on a child. The paper will take a deeper look into the familial relationships in the Igbo society and the parenting style that they usually followed. It will outline the failure of parental figures in certain incidents with reference to the attachment theory. The paper will be analysing the relationship between Unoka and Okonkwo and its long term effect on Okonkwo, the relationship between Ikemefuna and Okonkwo and the relationship between Nwoye and Okonkwo. The paper will be discussing major events in these relationships and will compare it with the ideal style of parenting. To conclude, the paper would finally unearth parenthood in the Nigerian culture through the examples of parental figures.

Osu caste system and human rights in Igboland, 1900-2017

Discrimination and caste systems are rife in every society. In Igboland, the Osu caste system is a form of discriminatory practise where the Igbo society is divided into the Diala and Osu. The problem is that this divide comes with human rights restrictions and violations on the part of the Osu which go unreported and unaddressed at both national and international discourses. Literature on the Osu caste system has majorly focused on various aspects with little attention paid to the human rights dimension of the Osu caste system. Thus, this paper seeks to examine the Osu caste system within the human rights prism. The natural rights theory of John Locke is used as framework of analysis. Findings reveal that the people call Osu face all forms of discrimination and violations of their fundamental human rights. Education and psychological counselling, among other factors were recommended in order to eliminate the caste system. Also, religious bodies as well as the social media can play a vital role in the campaign against the Osu caste system.

Meaning and Identity Creation in the Culture of Hollandaise Textile Use Among the Igbo of Southeastern Nigeria

This paper analyses the names given to vlisco hollandaise fabric designs imported from Helmond, Netherlands by the Igbo suppliers in Nigeria. These names are used to convey social and cultural meanings which could appeal to the sensibilities of prospective buyers who are predominantly women in Igbo society. Data for the study were gathered through interviews of selected suppliers and buyers in south eastern Nigeria. Applying Cognitive Semantic framework, the study examines the naming patterns of the fabrics and their social and cultural meanings. The study shows that the names reflect natural phenomena that are peculiar to the Igbo experiences. They help both the suppliers and the end users to create various identities that enable the suppliers to maximise sales and the women to express themselves socially. These identities align with the different design even when there is no correlation in some cases between the names and the designs. Keywords: Hollandaise, Fabrics, Culture, Name, Igbo women, Identity DOI: 10.7176/RHSS/11-16-05 Publication date: August 31 st 2021

Sex Education: Ancient Israel and Igbo Traditional Practices

Every human (male and female) is a sexual being. Exploring and experiencing one’s sexuality is part of being human. Unfortunately, human’s curiosity and interest concerning sexuality are not always guided and nurtured in a wholesome way because sex is viewed as sacred and talking about it constitutes a taboo. Hence, many parents are at ease to teach their children about virtually every other thing in life, but they usually do not, however, teach about sexuality with similar ease. As a result, many grow into adulthood with partial and distorted views of human sexuality. The aim of the study was to discover the teachings of Proverbs 7:24-27 on sex education along traditional practices in tone with sex education in Igbo culture and determine the place of proper sex education for better dealing and understanding of human sexuality. The study adopted African inculturation hermeneutics which makes African social cultural context the subject of interpretation. The study revealed that sex education was integral to the training of the young adults in ancient Israel Igbo cultures. However, the study observed some areas of strength and weaknesses of sexuality training in Igbo traditional practices. Thus, the research upheld that the instructions on human sexuality preserved in the book of Proverbs are very relevant in strengthening the contemporary Igbo culture and her traditional practices in the training of young adults in the areas of chastity. Therefore, the paper called for proper sex education in the Igbo society to instill sexual purity among youths of contemporary Igbo society.

Exploring Ruth 1:16–18 in the context of mother and daughter-in-law relationships in Igboland

This article read Ruth 1:16–18 in the context of mother and daughter-in-law relationships in Igboland. Literary analysis was adopted in this study. The literary construct of Ruth 1:16–18 was ranked amongst the Locus Classicus of Old Testament. This pericope celebrated Ruth’s vehement resolution to remain with Naomi, her mother-in-law, despite Naomi’s present hopelessness and slim prospect of the future. Ruth understood that by entering into marriage bond with Naomi’s son, she has also accepted to love and care for her and adopted her husband’s people as her own. The traditional Igbo society had similar cultural norms and values of respecting and caring for their elders. The finding of this study, however, disclosed that the wind of westernisation and modernity has negatively affected the extended family system that was the bedrock of mother and daughter-in-law relationships in Igboland. This article argued that the hermeneutical relevance of Ruth 1:16–18 will help in strengthening mother and daughter-in-law relationships in the modern Igbo society. Intradisciplinary and/or interdisciplinary implications: The literary construct of Ruth 1:16–18 was ranked amongst the Locus Classicus of Old Testament. This pericope celebrated Ruth’s love and determination to remain with Naomi, her mother-in-law. The text of Ruth 1:16–18 was studied in the context of mother and daughter-in-law relationships in modern Igboland. Disciplines implicated were Old Testament exegesis and contextual biblical hermeneutics.

Male and Female Predicament in Igbo Society as Illustrated in Selected Igbo Works

Human beings are often confronted with difficult situations or predicaments that require dealing with so as to continue in life. If these situations are not controlled or solved, they may make life very difficult and unbearable at times leading to catastrophe and or death. This essay ‘Male and female predicament in Igbo society as illustrated in selected Igbo works’ examines predicament existing in Igbo society. It aims to ascertain what constitutes predicament and its implications in the Igbo society. The framework hinges on expository method of literary discourse to showcase predicaments abounding in the society in the spheres of culture, politics, economics and in the social perspective. The essay concludes that both males and females are confronted with these predicaments which they may or may not have caused for one reason or the other in whatever sphere. It is advisable to think deeply before proffering solutions to these predicaments when we are confronted with them to avoid making life mistakes and attracting severe consequences.

The Role of Native Weaknesses and Cultural Conflicts in Escalating Colonial Supremacy in the Igbo Society, as Perceived in Arrow of God by Chinua Achebe

The colonial invaders and their repressive means of governance in Africa were not the only reasons that could be solely held accountable for the fall of indigenous African society during the colonial invasion. Native weaknesses, socio-cultural conflicts and hegemony were equally responsible for the falling apart of native social setups when confronted with colonial alternatives. Native people had had their own covert religious and cultural limitations long before the colonizers entered their soil. The colonial powers cleverly used such inherent societal flaws of African people as excuses to impose European religion and traditions on them. Chinua Achebe does not blindly idealize native African traditions in his writings. He frequently narrates his doubts on flawed socio-cultural practices and moral dualities in the native society, too. This paper is an attempt to explore how innate weaknesses of native Igbo people, socio-cultural conflicts and domination in the native society have also made it easier for the colonial administration to prolong their supremacy in the Igbo land, as depicted in Arrow of God by Chinua Achebe. It also elaborates how Ezeulu, the chief priest of god Ulu, falls from dominance in his society because of his intent to execute personal desires which jeopardize his societal role in the Igbo land.