Anime Care To Get A Drink With A Pretty Girl The Place Of Goats In The Igbo Culture

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The Place Of Goats In The Igbo Culture

I didn’t make it to town this Christmas but I was in touch with my people, bash President Obasanjo all you want but thank his administration for giving Nigerians GSM (pronounced gisim) cell phones. Through my small surprise, I was able to remember that I should not yet “kill” the traditional through our discussions with my relatives, especially my uncle Igwe, Nna Ochie and the patriarch of my mother’s family. ewu nwadiana for my mother’s umunna. He reminded me that since my mother was a revered member of Umu Ada, we should strive to fit the event into our plans for the New Year before we get ourselves the infamous description of efulefus.

I love Igbo tradition, but followers and admirers of Igbo culture will tell you that Ndigbo have this thing for goats and cows, especially goats, an animal they don’t raise so much, choosing to rely on their Hausa-Fulani brothers. North to supply all their protein needs. Probably due to oral tradition (passed down by elders over the years), but it seems that there is no traditional family, kinship or village event without a goat or two, and even a cow tied to a pole. or to hang and burn the wire.

This makes me wonder how the Ndigbo would eventually fare if their aspirations and aspirations for the breakup of Nigeria are disturbed, and the itinerant Hausa-Fulani herdsmen return their rams, sheep, goats and cows. North. Would Ndigbo still be able to keep festivals and other omenani such as igbu ewu nwadiana, ewu umunna, igba nkwu nwanyi and others where goats play a prominent role?

Uncle Igwe meant that it was time to visit the Hausa-Fulani section of Eke Awka to carry the four-legged ones that would be used in the igbu ewu nwadiana ceremony. It was also a subtle suggestion from him that I should consider that my “circumstance” would now be more expedient to kill a cow instead of ewu, they would not accept a goat kindly from me, but in Igbo. tradition, it is assumed that your situation (judged by your ability to pay) should also determine whether you should leave lightly with a goat or press a cow for your igbu ewu nwadiana event. Choosing this later can earn you the famed status of oke nwadiana or akwu nwadiana.

If you have read Chinua Achebe’s Things Fall Apart, you will remember that Okonkwo fled Umuofia to Mbanta, his mother’s village, after Ezeudu’s sixteen-year-old son was accidentally killed at Ezeudu’s funeral, and would spend 7 years in exile there. Therefore, traditionally an Igbo man has always had a close relationship with his mother’s people as a protection should the need arise to flee one’s own people as Okonkwo did. Although today’s reasons are not due to the need to secure a second home in case of emergency, however, these ties to maternal relatives and community are maintained, even to maintain the communal and kinship spirit of Igbo culture. . To deserve such privileges, however, requires the performance of certain rituals, one of which is to kill the traditional ewu nwadiana, after which the person’s status is automatically elevated to that of akwu nwadiana or oke nwadiana.

The Igbu ewu nwadiana is quite a big party depending on the size of the nwadiana’s pocket and also the size of the mother’s family. Nwadiana comes to the party with her family members and close friends, and the ceremony is usually held in the main compound or obi of the mother’s family. However, if the maternal uncles have all migrated from the main compound to houses they can build in the village, the ceremony would be held in the compound of the maternal brother, uncle or any other surviving patriarch. his mother’s family. On the day there is a wide variety of food and drinks, all provided by the Nwadiana. All the elders present pronounce blessings in Nwadiana, the libation is poured, and the spirits of the dead ancestors are invoked to protect him and carry him forward. During the day’s deliberations, because everyone is happy, the elders would jokingly assign a certain village project to the nwadiana, from giving scholarships to school children, to grading the village’s roads, etc. Such works are not. it was to be seen as an obligatory task, but the nwadiana was expected to help her mother’s family and village in one way or another wherever she could.

It is assumed that after the igbu ewu nwadiana ceremony, the nwadiana will be worthy to share almost the same rights as other children born in his mother’s village, which means that he would obey the same local laws and customs, including being forbidden. for taking a wife from among her mother’s relatives. In addition to other rights, the Nwadiana can be allocated a piece of land for their use and the motherland would no longer hesitate to slap their backs and pronounce the traditional blessing oga adili gi nma wherever they see them, and Iga aka cha ibe unu pronunciations, all light bows/prostrations of the Nwadiana and humiliatingly where he sees his maternal uncles, cousins ​​and brothers. Women are not excluded from such privileges, although some present-day Nwadians have been known in the past to subtly resist taking these loops or to prostrate themselves before their mother’s female brothers for traditional back-slapping rituals.

Women born of women or daughters are not considered to be active in the igbu ewud nwadiana ceremony; they may exist but would remain largely silent. It is usually a man’s (woman’s sons) affair, although other Igbo communities may do this differently. Even if such daughters are Oke Ada, even if they are more successful in life and sponsor the event, they must be ‘silent’. Igbu ewu nwadiana is just a symbolic ceremony, traditionally meant to mark a day when children born to community daughters (Umu Ada) return to show their appreciation and love to their maternal relatives (Ndi Nna Ochie and Nne Ochie). through which they were brought into the world.

Usually, each family of an Ada in the village performs the ceremony only once, for example if a daughter or relative of the village marries and remains in her husband’s house with three sons and two daughters, the igbu ewu nwadiana ceremony. it would be done on the same day in the name of all the woman’s children, usually in the name of the eldest son who would lead his other brothers and sisters. The eldest son can also be sponsored or supported by his younger siblings assuming he is not financially well off, but tradition gives him the privilege of bringing the rest to the event. It is a one-off matter and need not be repeated, although the nwadiana could always return to her mother’s village to eat under other guises, but not in the name of the igbu ewu nwadiana if this had already been done. Also, parents can sponsor igbu ewu nwadiana on behalf of their children, even while they are children or teenagers, this is also acceptable. If in the future the children want to return to their mother’s village to repeat the performance, that is also acceptable but it would be seen as a mere umunna party, the Ndigbo will hardly resist the opportunity to eat and rejoice together.

Regarding Ewu and their role in Igbo tradition, it is surprising that the poor have not disappeared yet with the way we are killing them for our traditional festivals and ceremonies. Maybe the coming generations do not have any leaves that they can use for their igbu ewu nwadiana and other ceremonies. Maybe someone should propose a bill in the National Assembly that would put goats on the endangered species list. Although the Hausa-Fulani goat herders do not apply any unknown biological techniques in goat breeding, relying instead on more traditional methods of forage and fodder feeding, goats still remain one of the many wonders of this age. , rams, sheep and cows are still plentiful in many markets of Eke, Nkwo, Orie and Afor in Igboland.

Perhaps the main culprits of the anti-goat conspiracy in Igboland are the revered umunna. In Igbo societies no traditional wedding or other ceremony is complete without the offering of the famous ewu umunna. The Umunna usually require a goat as much as a cow from potential suitors, and have been known to forego marriage ceremonies in the past due to the size of the goat brought by the goat. The Umunn have a different view on the Ewu controversy, for them it would be seen from the size of the goat whether a potential son-in-law or future son-in-law would be able to take care of his daughter. it determines whether the future son-in-law will remember his in-laws in the future. The Umunn believe that any future son-in-law who brings a small goat, a small chicken (eg) and small tubers (Mbaji) to his future in-laws is already showing signs of greed and want (owu ite). ). Such in-laws are not desirable they insist.

It would be interesting to see what animal rights activists would say about this, but before they start poking their noses into traditional African issues, they should at least wait for me to kill my ewu nwadiana. I don’t want their antics to send goat prices through the roof. Imagine an igbu nkita nwadiana scenario, tufiakwa!

Index of articles

Ada – A child, but most commonly used to refer to the first daughter born in a family.

Alu – a sacrilegious act or crime, also considered an abomination.

Egbene – male local chicken/rooster

Efulefu – a worthless person in the eyes of society, who has no respect for elders or culture.

Eke, Nkwo, Orie and Afor – local market days in Igboland are also used to calculate the Igbo week.

Ewu – goat.

Ewu Umunna – special goat meant for umunna.

Iga aka cha ibe unu – You will be more prosperous than all the people of your father.

Igbu ewu nwadiana – a party and ceremony where the nwadiana performs the traditional rituals of killing a goat for his mother’s people, the killing of the goat is symbolic and is intended to strengthen the ties between his mother’s nwadiana and his mother.

Igba nkwu nwanyi – Traditional Igbo wedding ceremony

Umunna – a large family group, they have a lot of power and have the final say in most family matters such as marriages, land disputes etc.

Umuada – daughters born into a particular community, kin or family but now married outside but occasionally returning to their communities, are a very powerful group in Igbo societies.

Mbaji – Yam tuber

Nwadiana – means “our daughter’s son”, referring to the children of a woman born in a particular family, village or kin.

Nna Ochie – a term for a male relative of the Nwadiana’s mother

Nne Ochie – a term for a female relative of the Nwadiana’s mother

Nnukwu nwadiana/Oke Nwadiana – a worthy nwadiana, compared to other nwadiana who can be seen as efulefu signs of acceptance and respect.

Nkita – Dog

Obi – a small outbuilding, adjacent to the main entrance to a compound, is used as a reception area in traditional Igbo societies. Obi has traditionally been built with mud and thatch roofs, today’s Igbo men have tried to maintain a “traditional” look, even as they build village houses with modern building materials.

Oga adili gi nma – He will be fine with you.

Oke ogo – Also called Nnukwu ogo, a mark of respect and greeting, a greeting to a son-in-law who is held in high esteem by his in-laws.

Oke Ada – Salutation or salutation of a successful daughter born in a particular family, kin or family.

Omenani – refers to Igbo traditions, customs and practices.

Owu ite – A derogatory term used for someone suffering from poor fortune.

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