INTRODUCTION

Culture In it's simplest form can be defined as a way of life of a particular group of people. This
paper will explore culture from the aesthetic perspective of the Igbos, it aims to enlighten others
on what we consider as truth and beauty in various key aspects of our rich heritage. From the
Historical background all the way to the actual social rites of our great people. It aims to correct
wrong popular opinion and beliefs about various intricacies associated with the Igbo's, hoping
that through logic, which comprises reason and cause and effect type evidence, we may
showcase what we all fully identify with and practice as our way of life. We believe that through
this presentation a sense of light can be truly distinguished from darkness that is societal
ignorance.

Historical Origin

The Igbo people are traced to the Kingdom of Nri, believed to have risen sometime around the
10th century and based on Umunri traditions. It is credited with the foundation of much of
Igboland's culture, customs, and religious practices. It is the oldest existing monarchy in
present-day Nigeria. However, there is evidence of human presence in what we now call Igbo
states, during the Late Stone Age (late Paleolithic Era) which goes back to at least 10,000 years
ago.

Williams E Obiozor, EdD., Associate Professor in his paper THE UMUNRI-ENUGWU UKWU
ANCESTRAL CONNECTION: A HISTORICAL PERSPECTIVE remarks
“It is a great challenge to gather and submit historical accounts of the UmuNri.
Several accounts on the origin and historical narrations and information on Nri Kingdom and
UmuNri clan came from different sources namely; personal communications from aged men and
women (otherwise local historians) from UmuNri and related communities; several
author/editorial statements, archived research reports, online writings, gossip, and folk tales,
etc.”

The same is the case in recounting the origin of the Igbo people. Some groups believe they are
descendants of Nri (so consider themselves Umu-nri; ‘people of Nri, which comprises four
autonomous communities— Enugwu-Ukwu, Nawfia, Agukwu-Nri, Enugwu-Agidi), others from
the clan, Aguleri, (after the first son of Eri). Nonetheless, it is inarguable that both are sons of
Eri, and his triumphs and feats indisputably recount why he is the father of all Igbos.

Though it can be attested that the kingdom arose during the time of Nri or Agulu, it remains true
that Eri is the custodian of life and it was through the powers inherited from him that his sons
were able to make remarkable impact which affected the Igbo people. Eri can also be said to be
the original legendary cultural head of the Umu-eri groups of the Igbo people.

An excerpt from Wikipedia drawn from oral records recounts the event as follows;
When Eri was sent by Chukwu from the sky to the earth, he sat on an ant-hill because he saw
watery marshy earth. When Eri complained to Chukwu, Chukwu sent an Awka blacksmith with
his fiery bellows and charcoal to dry the earth. After the assignment, the Awka blacksmith was
given ọfọ as a mark of authority for his smithing profession. While Eri lived, Chukwu fed him and
his people with azu-igwe. But this special food ceased after the death of Eri. Nri, one of his
sons, complained to Chukwu for food. Chukwu ordered Nri to sacrifice his first son and daughter
and bury them in separate graves. Nri complied with it. Later after three Igbo-weeks (12 days)
yam grew from the grave of the son and coco yam from that of the daughter. When Nri and his
people ate these, they slept for the first time; later still Nri killed a male and a female slave
burying them separately. Again, after Izu Ato, an oil palm grew from the grave of the male slave,
and a breadfruit tree (ukwa) from that of the female-slave. With this new food supply, Nri and his
people ate and prospered. Chukwu asked him to distribute the new food items to all people but
Nri refused because he bought them at the cost of sacrificing his own children and slaves. Nri
and Chukwu made an agreement.

According to M. D. W. Jeffreys (1956:123), a tradition has it that:

"As a reward for distributing food to the other towns, Nri would have the right of cleansing every
town of an abomination (nso) or breach, and of tying the Ngulu (ankle cords) when a man takes
the title of ozo. Also he and his successor’s would have the privilege of making the Oguji, or
yam medicine, each year for ensuring a plentiful supply of yams in all surrounding towns, or in
all towns that subjected themselves to the Eze Nri. For this medicine all the surrounding towns
would come in and pay tribute and Umunmdri people then could travel unarmed through the
world and no one would attack or harm them"[3].

Another account traces the Igbos down to Israel and claims affiliation with Abraham.
Widely believed among Igbos, it is, that Eri is a deity sent down from the heavens and through
him the Igbos were birthed.
Eri was the grandson of Jacob (the grandson of Abraham) through Gad, a son born from one of
his concubines.
Eri served as a high priest during the reign of Joseph in Egypt. He vaticinated a slavery about to
break loose, so he ran away from Egypt through River Nile, and across River Benue, settled
near the confluence then established the early kingdom with the resources and people he could
acquire.

It is believed by some Igbos that Eri had a son there and called him Nri. However, a school of
thought exists that Agulu [Now known as Aguleri; Agulu+Eri] was the first son of Eri who
migrated from Egypt with him, hence should be the original source of the Igbo race.
On this matter of origin, another suggests that since Aguleri wasn't born in the new land but in
Egypt, he can't be the source. They suggest Nri is the one who possesses the priestly nature of
his father, Eri.
Despite these arguments, tradition holds that no one breaks the kolanut, but an Aguleri man if
present.

Eri passed on, so Agulu took over the land. Now, the people increased in number and grew into
more communities. On hearing of the death of his father, Nri left the place he had established
and came back to Aguleri and stayed for a long period of time. He desired to be buried in that
same land after his death.

It is remarkable to note that the kingdom of Nri met fast growth and development. They soon
invented a banking system and currency as well. The clan did not control all the Igbo territories,
however their influence was seen all over Igboland and even beyond.

The History Recounted

Throughout events that have unfolded over time, Igbo history can be addressed adequately by
grouping with respect to an event of significance that has made its mark in the lives of the Igbo
even till date, since its known existence.
This takes the form— Pre-colonization, The Colonial Era and Post-Colonial till date.

Pre Colonial System

Before British colonial rule in the 20th century, the Igbo were a politically fragmented group, with a
number of centralised chiefdoms such as Nri, Arochukwu, Agborand Onitsha.
Traditional Igbo political organisation was based on a quasi-democratic republican system of
government. In tight knit communities, this system guaranteed its citizens equality, as opposed to a
feudalist system with a king ruling over subjects.

With the exception of a few notable Igbo towns such as Onitsha, which had kings called Obi, and
places like the Nri Kingdom and Arochukwu, which had priest kings; Igbo communities and area
governments were overwhelmingly ruled solely by a republican consultative assembly of the
common people. Communities were usually governed and administered by a council of elders.

As a result of the existence of many political institutions in Igbo land, there was no centralisation of
power among the Igbo. Instead, political institutions were performing similar or different functions.
There were no traditional rulers in the form of Kings (as common in other groups) and so no
hereditary claims to traditional stools. In this setting, there was never an Igbo Kingdom or Empire.
The largest political unit was the village.

The various institutions that exercised governmental power included family heads, the council of
elders or the ofo title holders, the age-grades, the ozo title holders as well as the lineage heads. The
Igbo pre-colonial political system was described by many scholars as an ‘acephalous political
system‘ which can be translated as ‘a leaderless or chiefless political system’.

Each family head in the village held the ‘Ofo‘ title and altogether formed the council of elders. Among
the council of elders, one was recognized as the most senior to others. He was the ‘Okpara‘.
Another level in the Igbo political administration were the ‘Ozo‘ title holders. This expensive title was
conferred on wealthy and influential men in the community who after getting the title become
recognized and could then preside over meetings with the village elders.

Colonial Events
The advent of the Europeans in Africa led to the domination and colonisation of these
autonomous communities. The Igbos were merged with other indigenous groups through the
1914 amalgamation under the rule of Sir Frederick Lord Luggard. This led to the crafting of a
British colony known as Nigeria. In fact the name was developed from the “Niger River” the
same river which the Igbo clan was situated at. The name was chosen for the area of land
located at the ‘Niger area’ and given by the person of Flora Shaw.

In addition to this unlawful enslavery of the Igbos, the Europeans made attempts to brainwash
the people— restricting their customs and practices, discouraging religion and suppressing
culture altogether, only to exchange it with that of the European man.

The centralised system using warrant chiefs implemented by the British to execute their indirect
rule was alien and incompatible with the Igbos who were used to a decentralised form of
government in their society.

The period of colonial rule was marked with numerous conflicts and tension. During the period,
the differences within each major ethnic group slowly decreased, and distinctions between the
Igbo and other large ethnic groups, such as the Hausa and the Yoruba, became sharper.

The tension can be seen in events of the likes of the 1929 Aba women riot also known as the
Igbo Women's War which took place in Aba— where the women protested against the Warrant
Chiefs
against the introduction of new taxes and low prices of agricultural products following the Great
Depression. It is regarded as a “massive revolt never encountered before in Igbo history”.

Different aspects of Igbo culture faced reconstruction. Housing, religion and education are
prominent among others. The custom of building mud houses with thatched roofs stopped and
people moved to using concrete and blocks. The indigenous worship was replaced with
Christianity by the British missionaries.Roads were also built and vehicles adopted, alongside
hospitals, schools. Running water and electricity was also installed. With this development,
technologies such as radio, television were introduced into households.

The Period of Nigerian Independence

From the mid-Twentieth century, different African states under colonial rule began the clamour
for independence. This led to a series of wars, but after much struggle they were granted
Independence from the European administrators. The same was the case, but by the time
Independence had been achieved, the Igbos had been long fused with other groups and tribes
to form the nation-state, Nigeria.

Due to the differences that existed between the different groups of people, there were disputes
and conflict from time to time. Clashes took place between Northern Muslims and the Igbo
alongside other Eastern ethnic groups living in Northern Nigeria between 1966 and 1967. The
assassination of the military head of state, General Johnson Aguiyi-Ironsi on July 29th, 1966
and dismissal of the case during the peace negotiations between the military government that
deposed Aguyi-Ironsi and the Eastern government at Aburi Talks in Ghana in 1967.

These events led to a regional council of the peoples of Eastern Nigeria deciding within them to
secede from Nigeria and start a nation. This statement was made on May 30, 1967 by General
Emeka Odumegwu-Ojukwu who became the Head of State of the new republic.
Now, this gave rise to the popular “Biafra”, an unforgettable part of Igbo history, although Biafra
has been proven to have been in existence even before the advent of Nigeria and has been
seen in maps as early as the 1500s.

A war eventually broke out — The Nigerian civil war otherwise known as the Biafra war. It was
an event that left a large scar on the easterners. Millions lost their lives as a result of the vicious
attacks launched against them. Homes, hospitals and schools were destroyed in the process.
Nevertheless, the Biafrans put up a fight defeating troopers which came to lay siege on the land.
However, Nigeria propelled the last attack which threw Biafra into a state of pandemonium.
By setting blockages, the Easterners were cut off from food supply among other services. This
led to starvation in the land and it claimed the lives of millions especially children dying from
malnutrition.

The action provoked external and humanitarian aid for the Biafrans such as the Biafran Airlift,
which supplied food and medicine relief for the troubled people.
The war lasted about 3 years, and came to a close with the surrender of the new Republic
under the leadership of Philip Effiong, the second president of Biafra in the year 1970.

The Federal Government of Nigeria further denied easterners rights to their savings and gave
them little compensation despite whatever one may have possessed earlier.
The war also led to a great deal of discrimination against the Igbo people at the hands of other
ethnic groups.
However, in their struggle, the people of Biafra earned the respect of figures such as Jean-Paul
Sartre and John Lennon, who returned his MBE (Most Excellent Order of the British Empire),
partly in protest against British support for the Nigerian government in the Biafran War.

Recent History
After the disaster in the form of attempted liberation, some Igbo subgroups like the Ikwerre,
began dissociating themselves from the larger Igbo population.
Resulting from these events, many people from the Eastern part of Nigeria left their home-
region for safety and greener pastures. Some even changed their names to non-Igbo kinds to
secure opportunities and prevent discrimination. Even communities were not left out at there
were those in this category which changed their names too for the purpose. For instance, the
town of Igbo-uzo was anglicised to Ibusa.
Some found it difficult to gain employment during the early 1970s because of the discrimination.
The Igbos thus became one of the poorest ethnic groups in Nigeria.

However, they worked towards the rebuilding of their society. An extract from “The Igbo People”
from the renowned Wikipedia points;
“Igbo rebuilt their cities by themselves without any contribution from the federal government of
Nigeria. This led to the establishment of new factories in southern Nigeria. Many Igbo people
eventually took government positions,[137] although many were engaged in private business.
[138] Since the early 21st century, there has been a wave of Nigerian Igbo immigration to other
African countries, Europe, and the Americas.[139]”

REFERENCES

• Onyinye Winner (2021). Eri: The Father of the Igbo People- Guardian.ng

• Slattery, K. (2010). The Igbo People—Origins & History. MA Degree in Modern Literary
Studies, Belfast Queens's Univ.

• Williams, E. Obiozor, EdD (2014). Umunri- Enugwu Ukwu Ancestral Connection: A Historical
Perspective

• Igbo People- Wikipedia

• Kingdom of Nri- Wikipedia

• Stateless Nation-Wikipedia.

*IGBO RELIGIOUS WORLDVIEW*

The religious conception of the Igbo people is that there is a dual-traffic and interaction between
the inhabitants of the two worlds.
The physical (mortal) and spiritual (immortal) world. The understanding of the igbo people is that
spiritual beings and cosmic forces are highly intermingled. The activities of the spiritual beings
are often directly impinge on the affairs of humans in the human world.

In Igbo religious worldview, the world is three dimensional- The sky, the earth, intricately woven
with water and the spirit/ancestral world. The sky- Igwe, the earth- Ala and finally the underworld
Ime-Ala.

The Igbo cosmology understands the sky as the Supreme being's (Chi) palace. He dwells there
with a host of powerful divinities and primordial beings like "ANYANWU"- (The Sun god),
*AMADIOHA*- (The god of thunder), *IGWE*-(sky god) and other local major divinities.

The Igbo people premish so much in the preternatural order and super sensible beings over
humans and the material order.
Yet, humans and their world are located at the center of traditional Igbo cosmic structure.

The Igbo people, an ethnic group from southeastern Nigeria, have a rich and complex
worldview that shapes their culture, beliefs, and practices. Here are some necessary aspects of
the Igbo worldview:

1. Community and Collectivism: Igbo people prioritize community and family over individualism.

2. Respect for Elders: Age is highly valued, and elders are revered for their wisdom and
guidance.

3. Spirituality and Animism: Igbo people believe in a spiritual realm, ancestor worship, and the
concept of "chi" (personal spirit).

4. Nature and the Environment: The natural world is deeply respected, and many Igbo people
believe in a harmonious relationship between humans and nature.

5. Hard Work and Industry: Igbo people value hard work, entrepreneurship, and self-sufficiency.

6. Education and Knowledge: Education is highly valued, and knowledge is seen as a key to
success.

7. Hospitality and Generosity: Igbo people are known for their warm hospitality and generosity
towards guests and strangers.

8. Respect for Tradition: Igbo people place a high value on tradition, customs, and cultural
heritage.

9. Belief in Destiny: Igbo people believe in the concept of "akalaka" (destiny), which determines
one's life path.

10. Importance of Family and Kinship: Family ties are strong, and extended family relationships
are deeply valued.

11. Respect for Authority: Igbo people respect authority figures, such as chiefs, elders, and
spiritual leaders.

12. Belief in the Afterlife: Igbo people believe in an afterlife, where the deceased continue to
play a role in the lives of their descendants.

These aspects of the Igbo worldview shape their daily lives, social norms, and cultural practices,
and are essential to understanding Igbo culture and society.
 FESTIVALS

Google Article
Written by ; Mazi Ogbonna
Year ; 2019

1. New Yam Festival

The New Yam Festival of the Igbo people know as Iwa ji, Iri ji ohuu or Ike ji, depending on
dialect) is an annual cultural festival by the Igbo people held at the end of the rainy season in
early August
The celebration is a very culturally based occasion, tying individual Igbo communities together
as essentially agrarian and dependent on yam.
Yams are the first crop to be harvested, and are the most important crop of the region. The New
Yam Festival is therefore a celebration depicting the prominence of yam in the social-cultural life
of Igbo people

August, September and October are three special months in the Igbo cultural calendar. Each
year, thousands of Igbo sons and daughters troop out enmass to celebrate the annual New
Yam Festival. This age long festival, which is as old as the Igbo culture itself, is usually held
between August and October with the date determined by each community.The aim of the New
Yam Festival is to officially present the newly harvested yams to God and the ancestors of the
land. The festival is also an avenue to thank God for sustaining the life of the farmers, the
indigenes of the land and the farm product (yam) through a successful planting
season. The New Yam Festival is indeed a colourful event which is fast becoming a major
tourist attraction.. The New yam festival is celebrated throughout Igbo land and its usually
accompanied with cultural music and dance, wrestling, masquerade display etc.

A CELEBRATION OF ROYALTY
This is the official cultural outing of the king and members of the cabinet in the year. The Ofala
Festival is an annual ceremony practiced mostly by the Igbos of anambra state
especially onitsha, nnewi, agulueri and ukpo etc. The festival serves as a rites of renewal of the
king or Obi. The festival is celebrated within two days mostly in October by the Obi. The festival
marks the end of a period of retreat sometimes called Inye Ukwu na Nlo when the Obi remains
incommunicado and undergoes spiritual purification for the good of the community. At the end of
the week long retreat the Obi emerges during the Ofala to bless his subjects and say prayers for
the community. Ofala is celebrated annually beginning from the coronation of the Obi to his
death, the latter of which is called “the last Ofala.

3. Mmanwu Festival

Igboland holds many festivities and cultural performances, most notably the masquerades and
the new Yam festivals.
Masquerades (Mmanwu) are held in accordance with the community native calendars during
festivals, annual festivities, burial rites and other social gatherings. The masquerades are
geared in colourful robes and masks made of wood or fabric. Some masks appear only at one
festival, but the majority appears at many or all. Masquerades are associated with spiritual
elements, as according to Igbo belief, they represent images of deities or sometimes even dead
relatives. The identity of the masquerade is a well-kept secret and performed exclusively by
men.

In the past, masquerades were regarded as the means for maintaining peace and order and
were primarily used as law enforcement agents. The whole village would come out for the
ceremony of the colourful masquerades. While entertaining through dances and exhibiting
extra-human feats, the masquerades would walk up to certain individuals and loudly expose any
bad habits, crimes or misbehavior of that person. As people would always take corrections from
these exposures, the masquerades were effective in keeping up with traditional norms and
values in the communities. There are annual masquerade festival in most Igbo communities
called ogbako mmanwu (gathering of masquerades) where masquerades gather in village
squares or open filed to entertain people. notable among the masquerade festival is the
annual masquerade festival in November organised by Enugu State which involves
masquerade groups from various parts of the state.

4. Iwa Akwa Festival

The Iwa-akwa festival is one of the most beautiful Igbo festival which is been celebrated every 3
years interval.

The Iwa-akwa festival is a cultural heritage of the people of Okigwe senatorial district of Imo
State and Enugu west senatorial district of Enugu state, mainly celebrated by the people of
Ugbo in enugu state, Mbanos’, Obowos’ Etiti in imo state. Although other communities does it
such as Mbaise, Orlu, Abia state and some other communities of Enugu though with a different
name. This is one of the beautiful cultures that has refused to die despite the claims of
Christianity which has wiped other beautiful cultures. It also attracts so many tourists both from
within and outside Nigeria.
The Iwa-akwa festival is a ceremony where young men who has come of age are been initiated
into manhood and given the opportunities to make their contributions in social cultural and
political affairs of the community. In this stage of life they can now sit with elders, wine, dine,
discuss issues as it affects the community and suggests solutions.

DANCES

*EGEDEGE DANCE*
Egedege Dance is one of the most renowned traditional dance outfits and an Igbo traditional
Royal-styled cultural dance in the whole of South Eastern Nigeria. Founded in 1985, it is a
reincarnation of an old version originally performed by the ancestors of the present-day Unubi.
In those days, it was a moonlight dance, performed by youths. It has however been remodeled
to fit modern trends. Their performance is a combination of songs, dance, Instrumentation and
colorful traditional outfits. Their performance is introduced by elaborate fluting which is the
entrance cue that heralds the group, led by the queen. The singing only begins when the queen
reaches the stage and takes the microphone. She arrives under a big umbrella, carried by one
man, with another fanning her from behind. She sings but sometimes dance to the rhythm of the
instrument.
Egedege dance was made popular by Theresa Onuorah in Unubi Town. She is happily married
and lives in Unubi. The name Egedege stems from a local slang for richness and bravery which
explains why the dance is considered Cultural classics and are only played in a royal homes or
rich families.

FORM AND STRUCTURE

The leader of the Unubi Egedege dance group is their queen, Queen Theresa Onuorah. She is
the chief vocalist and is sometimes supported by backup singers. There are also dancers who
contribute to make Egedege very popular. The dance became popular with audiences via their
hit singles, live performances, originality and showmanship in important occasions from the
1980s onwards and has been renowned by the royal-like representation display by the lead
singer.

SYMBOL OF IGBO CULTURE

The dance which was popularized by Queen Theresa Onuorah as the leader of Egedege dance
of Africa has helped in promoting the cultural mosaic of the Igbo cultural heritage. The tempo of
the egedege dance matches the tempo of the music, which is dependent on the beat of the
drum, "ogene," a metal gong instrument, Udu, ekwe and flutes and other local instruments. In
recent times, more artists have variation of the dance with a common traits of heavy traditional
royal costumes. It should also be noted that lyrics of the songs often time besides entertaining
also address social issues.

PERFORMANCE
Egedege Dance groups perform mainly at Igbo cultural festivals and high-profile event.
Sometimes the dance groups are called to perform, during funerals, marriage ceremonies or
other official government occasions.

COSTUME
The queen is dressed in an expensive and elaborately designed and decorated robe, held at the
waist by ten strings of beads. Her crown is of bronze, overlaid with ostrich feathers. Many more
beads adorn her neck. In her hands, she holds a horsetail and a bronze staff. The dancers and
instrumentalists are dressed uniformly in raffia waist shrouds and arm bands, calf and ankle
jingles, several bead necklaces, around their heads, they wear red ribbons. The major overall
color impressions are red and white.

REFERENCES https://en.m.wikipedia.org/wiki/Egedege_Dance.

*ATILOGWU DANCE*
Atilogwu is a spirited youth dance from the Igbo ethnic group of Nigeria that focuses on vigorous
body movement and often includes acrobatics. In the Igbo language, the word itself "Atilogwu"
translates into "has magic, as in sorcery/witchcraft"

The name stems from rumors that bewitchment or magic potions had to be involved if the
children of the village could perform so exuberantly and energetically, while making it look so
effortless. The tempo of the dance matches the tempo of the music, which is dependent on the
beat of the drum and ogene, a metal gong instrument. The dance is usually performed during
festivals and the festivity will also include exotic dishes created from authentic Nigerian recipes,
served buffet style.

PERFORMANCE
Atilogwu dance is usually performed by a group of dancers, both male and female, dressed in
colorful costumes that are adorned with beads, sequins, and other embellishments.

STATE OF ORIGIN
The dance is believed to have originated around the areas now within the borders of Enugu and
Anambra States , but is widely performed by young men and women at festivals across much of
igboland, leading many to term it the national dance of the igbos.

INSTRUMENTS
The performance of the Atilogwu dance is accompanied and enhanced by traditional musical
instruments such as drums, Opi (a flute-like instrument), Ogene (a metal gong) and Ichaka (a
beaded gourd), which all adds groove to the elaborate dance.

REFERENCES
https://www.makeheritagefun.com/atilogwu-dance/?amp=1
Ikpirikpi-ogu war dance(origin) :the ikpirikpi -ogu war dance is synonymous to people of abam
local government area of Abia State. The frightful dance was usually performed to welcome
brave warriors from battle.in the olden days they were many ethnic tribal wars and disputes .
The war dance is performed strictly by men of the tribe and symbolizes valor, strength and
bravery (it is a war dance). purpose : is to welcome the
brave warriors from battle.it portrays a sense of solidarity, community,unity
Purpose:the dance is to honour brave warriors for defending the community against foreign
invaders it is important to Igbo people because is one of the dance use to welcome and sing
praises to their warriors for defending the community. Costumes:the
performers are usually bare chest showcasing muscular abs.they wear long red and white
striped caps with black skirts or shorts on their upper arm they wear rarffia,neck chains and
wrist bands and brandish cutlasses. A member of the group usually carries a large ornament on
his head. The choreography:The dance form involves vigorous chest movement and jolty
Although the dance is still performed today it is simply for entertainment purposes and to
reminisce ancient day.Today the dance is performed at important ceremonies,event and
festivals.
 STORIES
Folklore refers to the traditional beliefs, customs, stories, and practices passed down orally
within a culture or community. It encompasses myths, legends, fairy tales, folk songs, dances,
rituals, and other expressions of cultural identity and heritage.

In Igbo folklore, there are numerous popular stories that are told for various reasons, often to
impart moral lessons, entertain, or explain natural phenomena. Here are a few examples:

1. The Tortoise and the Birds: This is a classic Igbo tale featuring the mischievous Tortoise
character. In one version of the story, Tortoise tricks the birds into giving him feathers so he can
fly like them. The story teaches lessons about cleverness, deceit, and the consequences of
dishonesty.

2. The Marriage of the Tortoise's Daughter: Another story featuring Tortoise, where he tries to
marry off his daughter to the wealthiest suitor. The tale explores themes of cunning, social
hierarchy, and the importance of family in Igbo culture.

3. The Creation of the World: Igbo folklore includes creation myths that explain how the world
and its inhabitants came to be. These stories often involve supernatural beings, such as the
supreme deity Chukwu, and emphasize the interconnectedness of humans, nature, and the
spiritual realm.

4. The Elephant and the Tortoise: In this story, Tortoise challenges Elephant to a contest to
determine who is the strongest. Despite Elephant's size and strength, Tortoise outwits him
through cunning and strategy. The story highlights the value of intelligence and resourcefulness
over brute force.

5. The Magic Calabash: This tale revolves around a magical calabash that grants wishes to
those who possess it. However, the calabash brings both blessings and curses, teaching
lessons about the consequences of greed and the importance of contentment.

These stories are often set in the mythical world of animals and spirits, where ordinary creatures
possess extraordinary abilities and engage in adventures that mirror human experiences and
dilemmas. They are told during gatherings, ceremonies, and festivals, serving as a means of
preserving cultural heritage and transmitting values from one generation to the next.

TRADITIONAL PERFORMANCES
Interestingly, the Igbo people of Eastern Nigeria has one of the most iconic cultural heritage in
Nigeria, if not in Africa. Suffice to say that, their cultural and traditional display ranges from, their
cultural festival to their food, down to their music and dance not to also forget their mode of
dressing. All of these ear mark the fact that their culture is their pride and their tradition is their
benchmark. The Igbos are blessed with several cultural displays which are indeed catchy to
Behold. In the course of this exact, we are going to be looking at some of them.
SOME NOTABLE TRADITIONAL FESTIVALS CELEBRATED BY THE IGBOS
1.The New Yam Festival: The new yam Festival in Igbo land is also known as Iwa ji, iri ji ohuu or
ike ji,. It is usually held at the end of the rainy season probable around August. Yam is one of
the most important crop in Igbo land and as such is treated with much respect and prestige.
During this Festival, that spans across August, September and October, people of Igbo descent
both home and abroad assemble in their community to grace the occasion. The Festival is
primarily to thank God for the productivity of the land. No wonder Ani the goddess of fertility is
mostly revered on that day. The Festival is an avenue to thank God for sustenance and making
life and health abundant for his people. The new yam Festival is accompanied with dance,
music, and masquerade display.
The Festival is performed by the oldest man or the King of the community depending on the
head of the village. The head of the community after offering prayers offers some to the gods.
The yam is usually roasted and served with palm oil
2.Mmanwu Festival: These festivals are held primarily for the display of masquerade dance,
which are adorned in colourful attire that causes attraction of the on lookers. In Igbo land
masquerade depict spiritual elements and according to beliefs they represent the image of
deities sole to speak. The identity of the masquerade is kept a secret and it is majorly performed
by men. In the past masquerade were seen as maintenance of peace and to ensure tranquillity
in the society. One of the most notable of the Festival is the one organised by the Enugu state
government around November
3.Iwa Akwa Festival: It is celebrated once in every 3 years. It is a cultural heritage of the people
of Okigwe Senatorial district of Enugu state. It is celebrated by the Ugbo in Enugu state and
Mbanos, Obowo Etiti in Imo state. It is a ceremony in which young men of age are initiated into
adulthood. After this stage they can now wine and dine with elders
4.Igu Aro Festival: It is celebrated in some Anambra communities to mark the beginning of a
new planting season. It is celebrated mainly in Umueri. The Festival is more spiritual than
physical, because on that that the priest proclaim all the good from the gods throughout the
whole planting down to the harvesting season. It is more of a Festival of prophecy or prediction
by the priest on what will happen throughout the year, whether it will be ugani (famine),
Nsogbu(problem), Agha (war) or Onwu (war). If the prophecy is positive the people work
tirelessly to reap the fruit of their labour but if it goes otherwise they tends to be cautious to avert
the impending doom
5.Ekpe Festival: It is also a masquerade festival, celebrated by the Igbos of Abia state, River
state and Nkanu people of Enugu state. The Ekpe festival has existed for millenniums and
involves so many kinds of Ekpe masquerades performing different kinds of cultural dance.
Here, male and female (old and young) dress in their cultural attire, the male must tie a piece of
George (wrapper) to make up for the cultural attire.Male children who have been initiated
into Ekpe masquerade, and are skilled in playing the cultural music, show their expertise in their
culture while the masquerade performs the dancing. People appreciate the performances of the
masquerade, players and other individual dancers by donating money to them while the music
is on. The apex of the cultural festival is when the Ekpe masquerade will use a cutlass and
behead a goat at a strike.
6.Inne Festival:This festival which is more popular among the Igbos of delta state is celebrate in
most western igbo communities. In Asaba, the capital city of Delta State which is one of the
communities that celebrates the festival, It is a 5-day event holding in the five villages of Asaba.
It is a celebration of war and of peace, and it features war dances, military-like parades,
reenactment of old battles, and other related events that spice up the annual event. although
with different name, the festival is also celebrated among the eastern Igbo especially in Abia
state.
7.Odo Festival: Odo is a term used to describe the returning of the dead who spend up to six
months with the living during the festival. the odo festival is celebrated among the northern
Igbos of enugu state especially among the nsukka and the udi people. The odo appear as male
and female masked figures played by men who are members of the death cult society, and
whose identity it is required to keep secret. The Odo are first welcomed back with celebrations,
and then make visits to their former homes, which result in more entertainment and gift giving.
Their departure is a sad one, and engages the community in an emotional leave taking event
before the Odo`s journey back. This long festival is a celebration that requires extensive
preparations and sacrifice for the community. Women are heavily involved in food preparation
and performances as chorus members as well as audience. The creation of costumes and
masks with plant fiber, leaves, beads, and feathers, although more durable cloth costumes are
becoming more common in contemporary Odo plays. A musical accompaniment, featuring xylop
hones, drums, and rattles, which
is known as obilenu music, meaning “that which lies above.” the development of these music
groups and plays are all done in a sacred area outside of the central village where the Odo
performers reside and help train new initiates to the cult. Tribal relatives from distant
communities will renew their contact with their roots by spending long periods with their family
while enjoying the dramatic presentations of the Odo characters. The transformation of the dead
in Odo characters involve guttural speaking and large movements.

LANGUAGE
Igbo is the principal native language cluster of the Igbo people, a current research in 2020
teaches us that over 31million people speak the language
This language is found mainly inthese regions:- Anambra
Imo
Abia
Ebonyi
Enugu

This regions in as much as they speak the same language, have different dialects which is
peculiar to each community or state , but the “Igbo izugbe” which is also known as the central
Igbo.

There are some certain dialects mostly spoken and they are:-
Isu, Aguata, Aguleri, Arochukwu, Awka, Anioma, Bende, Edda, Egbema, Ekpeye, Enuani,
Etche, Ezza, Idemili, Igbanke, Ika, Ikwerre, Isobo, Ikwo, Izzi, Mbaise, Mgbo, Ndoki, Ngwa,
Nkanu, Nnewi, Nsukka, Onitsha, Ogbaru, Ogba, Ohafia, Ohuhu, Okigwe, Owerri.

Proverbs and idiomatic expressions (ilu and akpalaokwu in Igbo, respectively) are highly valued
by the Igbo people and proficiency in the language means knowing how to intersperse speech
with a good dose of proverbs. Chinua Achebe (in Things Fall Apart) describes proverbs as "the
palm oil with which words are eaten". Proverbs are widely used in the traditional society to
describe, in very few words, what could have otherwise required a thousand words. Proverbs
may also become euphemistic means of making certain expressions in the Igbo society, thus
the Igbo have come to typically rely on this as avenues of certain expressions.

THE COSTUMES
The red cap is from Nri ('the land of the ideal manifestation') and was given to the Ozo (meaning
'saviours') and Nze (apprentice Ozo) who were 'peace warriors' that went on spiritual missions
(ifu ije or gbata ọsọ) across Igboland. The red symbolises fire and fire Agbala, which is the 'holy
spirit'. The red cap signifies that the Ozo and Nze are agents of Agbala. The ozo sects also acts
as a 'parliament' from which the Eze Nri is selected.

The red cap is sacred in Anambra and not just anyone can wear it on the road. Of course, in
many other parts of Igboland it's 'king' or 'chief'

Nkpara (walking stick), on a coronation of an Eze/Obi/Igwe or titled men, the walking stick is
offered-means the titled person is wished to stay long in this life and be old to the extent that the
walking stick will support him/her to walk about.

The Eze Nri himself wearing the "akwa ocha" which signifies purity and the red hat(okpu nmee)
a characteristic of the "agbala"(spirits of the land). If you pay attention to his hat you will notice a
white and black rope that goes around it. This represents the serpent "eke" which was also
venerated by the ancient Nri. The neck and wrist beads he is wearing signifies nobility and
wealth. Umu Nri di uso.

The man occupying the highest position in Igboland-Amb R. Chukwu. Uwechue in his traditional
Akwa Ocha.

As for Ndigbo outsde Anambra and Anioma, there is a litle bit shift from what the red cap stands
for.
Red cap worn by fathers, heads of home and titled men shows that through their suffering and
shedding of their blood, their families, entire community and society grows and progresses.

In ancient times the ozo was selected to go on spiritual missions for the progress of the
community. However, significant elders and chiefs in the society are permitted to wear the red
cap today. Modern representation of the cap is found on Igbo kings and clan chiefs.
The cap is reserved for men of authority, power and title. The cap is also given to people who
have contributed significantly to the improvement of the society.
Title men that wear the red cap are Ogbuefi’s or eze. Others include Ozo, Ichie, Nze.
The Feather
High ranking people are the only ones that can add the feathers. The Ugo feather is actually the
feather of an eagle. It shows his place as a significant member of society.

The Color of the Attire

The color of the attire is also highly significant. The colors that are commonly used are black,
red and white. The white signifies purity in thought and judgment that is why the high priest wear
white with red beads on special occasions.
The ‘aAkwa Ocha’ or white outfit worn by the ‘Eze’ means purity. The Eze's red cap and the Eze
Nri have a white and black rope that represents the ‘eke’ or serpent.

The Walking Stick

The walking stick is reserved for high chiefs and royalty. The stick is referred to as Npara. It is
common to find them at special coronations of top leaders like the Eze, Obi or Igwe. Also titled
men in the society carries the sticks. The sticks signify title, longevity and wisdom.

Young maidens usually wore a short waist wrapper with colourful beads around the waist and
other decorations such as necklaces and beads. In modern Igbo society, women usually wear a
puffed sleeve blouse along with two wrappers and a headscarf. Accessories like necklaces are
also worn as a beautiful decoration to the outfit.

There's the day to day dressing and occasionally dressing

Little children do not wear clothes until they are regarded to have something to hide

The maidens tie a wrapper on their waist to knee and on their chest
The young men Tie wrapper on their waist.

THE IGBO FOOD

The igbos are a large ethnic group which has little differences between them as they vary from
one geographical location to another.
As pertaining to their food some would agree on some food while some do not but there is a
common food that all igbos irrespective of their location and differences agree on
The igbos are known for cooking several delicacies when it comes to soups, the anambra state
Igbo are known for certain soups so is the enugu state etc
The igbos don't all subscribe to the same soup and that brings us to which food do they all
subscribe to?

The core of Igbo food is its soups. The popular soups are Ofe Oha, Onugbu, ofe akwụ, Egwusi
and Nsala (White pepper soup).
Yam this is the only food that all igbos irrespective of their differences or locations subscribe to
yam
Yam is a highly respected food within the Igbo people
Yam is a staple food for the Igbos and is eaten boiled or pounded with soups.
it is respected so much that they celebrate the food by having what we call the NEW YAM
FESTIVAL.
it is considered a taboo to steal yam, anyone caught in the act of such is made to cleanse the
land by performing certain rituals
Also all events that are considered of great importance are usually accompanied by yam which
is pounded and eaten with white soup
YAM is prepared in various ways, it is boiled, roasted, porridge, pounded and the list goes on
and on
When a woman gives birth to a child the woman is served yam cooked with hot water for about
month till she recovers her strength if the family is wealthy enough...

When a yam is being roasted, what we do eat it with is called Igbo ncha.
The ingredients are
Red oil, Akanwu, Pepper, Salt, Ehuru seed and locust bean(Ukpaka)

A real titled man does not eat new yam until it is celebrated because some rituals are to be
performed during celebration before eating, but not that it has any consequence on anyone that
eats it before then, but it shows that the person is not man enough and has defiled himself as a
titled man.

Yam holds significant cultural and symbolic importance among the Igbo people. It's not just a
staple food but also plays a central role in ceremonies, festivals, and social gatherings. In Igbo
culture, yams are often associated with abundance, fertility, and prosperity. They are
traditionally grown and harvested by Igbo farmers and are celebrated during festivals like the
New Yam Festival (Iri ji ohu) where yams are presented as offerings to the gods and ancestors,
and shared among the community to mark the beginning of a new harvesting season.

OCCUPATION
The basic occupation of Igbo people:
The Igbo people have a diverse range of occupation that reflects their rich cultural heritage and
economic activities. Some of the basic occupations of the Igbo people are:
1_ FARMING; Agriculture is a primary occupation among the Igbo people. They cultivate a
variety of crops such as yam, cassava, maize, vegetables etc. They practice both subsistence
and commercial farming, contributing significantly to the food supply in Africa. Fertile lands in
Igbo communities support agricultural activities, and farming is a source of livelihood for many
families.
Farming in Igbo have a deep-rooted agricultural tradition that has been our source of
livelihood since historic times.it is not merely a means of subsistence for Igbo people; it is a way
of life,a cultural heritage passed down through generations. There's an Igbo proverb that says "
onye choro I no n'okpuru osisi na-aga akunye mkpuru n'ala ugbua" meaning he who wants to
stay under a tree- shade in old age must plant a tree on the ground now. this shows the level at
which agriculture is intertwined with our culture and beliefs system.
The preparation for the farming season is a crucial annual ritual that involves careful planning,
communal efforts, and a deep connection to the land.
Process in which Igbo people prepare for the farming season are:
a- land preparation; the first step in preparing for the farming season is land preparation; this
involves clearing the field of weeds, bushes and any debris left from the previous season. They
use various tools such as machetes,hoe and sometimes even tractors for large scale farming.
The land is tilled to create ridges and furrows ensuring proper drainage and maximizing Arabel
land.
b- seed selection and storage; send selection is a crucial aspect of preparing for the farming
season. Igbo farmers carefully choose seeds that are well-suited to the region's climate and soil
type. These seeds are often saved from the previous harvest.

2. TRADING: Igbo people have a long history of engaging in trade both within Nigeria and
internationally. They are known for their business acumen and entrepreneurs skills. Igbo traders
are involved in various types of trading activities including the sale of textiles, Palm oil, spices,
and other goods. Market such as the Onitsha main market and Ariaria international market in
Aba are famous for their bustling trade activities. They have four (4) market days which includes
A- Eke
B- Ore
C- Afo
D- Nkwo.

3- BLACKSMITH; Igbo people are skilled craftsmen and artisans know for their craftsmanship .
They excel in various traditional crafts such as pottery, weaving, blacksmithing, and wood
carving. Igbo artisans create intricate designs and patterns in their crafts showcasing their
creativity and cultural heritage. Traditional crafts are passed down through generations and
play a significant role in Igbo culture.

SOCIAL RITES
TRADITIONAL MARRIAGE RITES OF THE IGBO CULTURE.

From time immemorial, the Igbo culture includes outstanding ceremonies that distinguish them
from other tribes in Nigeria. Every ceremony has its excitement, beauty, uniqueness, fun and is
deeply rooted in the culture. One of the exciting ceremonies that is celebrated greatly in Igbo
culture is the Igba nkwu Nwanyi (Bride's wine carrying).
Igba nkwu, formally known as Traditional marriage, is an Igbo customary way of marriage. It is
the Igbo traditional marriage rites that a groom performs at the brides family home in the
presence of her family, extended family and his family as well. It is an affair that joins a man and
woman as well as their families and villages.
It is important to note that Igbo culture does not recognize the process of marriage proposal on
bended knee with a ring as that signifies western culture. In Igbo culture the family, extended
family and villagers do not recognize a man and a woman as husband and wife even if kids
were involved, until a woman's bride price has been paid.
In the olden days, gba nkwu used to be arranged by the parents of the future bride and groom.
In this case, after cautious inquiry parents select husband and wife for their children. In certain
instances this lead young girls to be betrothed from birth. However, in this modern age, young
people are free to choose the spouse of their choice, wherever they find love, with their parents'
approval. Every stage about Igba nkwu takes place in the bride's family and in her compound.
To that effect, there are 4 processes of Igba nkwu, and the idu uno, which is practiced by some
communities. It is imperative to know that all stages are essential.
Before the proper traditional marriage takes place, the man makes his intentions known to the
woman he's been dating.
He proposes to her and if she accepts the proposal, the next stage is to make his intentions well
known to the father and formally ask for the daughter's hand in marriage. The act of making his
intentions well known to the bride's father is the beginning of the first Igba nkwu process called
Ikuaka.

Ikuaka (inqury/knocking): Ikuaka as we have come to know is the first process of Igba nkwu in
igbo culture. Here the groom goes with his father and few relatives to declare his intention to
marry from that family. They are not obliged to come with anything at this early stage but as a
sign of goodwill they come with kola nut and hot drinks. The father of the man usually introduces
himself and makes the intention known. In cases where the father of the groom is not alive an
uncle or elder brother does that. The bride is usually summoned by her parents and asked if she
knows the groom, the reason for his visit and whether she agrees to marry him. If she accepts
the kola nut brought by the groom, then that gives way for lju ajuju or lju ese (Discovery of family
background). Of course they family of the groom will not be expecting immediate answers until
after lju ese or lju aluju.
The next process includes seeking the consent of bride's extended family known as the
Umunna: This stage is where the lju ese or lju ajuju (discovery of family background) begins.
Here both parties go into inquiry about each ether's family and what is being inquired includes
the background of the family, reoccurring issues, if there is any bad omen in the family, healthy
history, fertility, divorce traces, family history.
If any of the parties finds anything negative the marriage process has ended. There will be no
more marriage traditionally. This is because the party that found out the negativity will no longer
be in support, but in cases where the man and the woman are adamant as a result of love for
each other (as can be seen in some cases in this modern age) they might choose to do the
court marriage. The court wedding is a western culture, and has no correlation with the Igbo
traditional marriage system. Then in cases where the discovery went well the second visit is
being scheduled.
During the second visit the groom comes with larger people and gifts like kola nuts, palm wine,
beer, dry gin, soft drink to restate his intention and seek the consent of the Umunna.
Once the Umunna gives their consent as well as the bride (for the second time) then both
families share food and drink.
The next process is called Ugwo ishi Nwanyi or Imego (bride price) the bride price is the money
paid by a groom to the parents of the woman he has just married or is just about to marry. This
is where the negotiation and payment takes place. There comes a lot of bragging from the
bride's family stating their daughter's accomplishments while the groom and his family continue
to beg for negotiation. At the end there's always an agreement. The bride price goes very low or
high depending on what the bride's father chooses to take from the groom. In some cases, the
father of the bride will not take anything from the groom but advised him to take care of their
daughter, as they are all one family.
In addition, whenever a woman decides not to be in the marriage anymore because of any
reason, or the man doesn't want to marry her anymore because of whatever reason the bride's
father returns the bride price. This is also the stage where the marriage requirement list is given
to the groom and his family. The marriage requirement list is compulsory. This list differs
depending on the state, village and community and can be negotiated with the Umunna.
They might decide to do it monetarily. The marriage requirement includes yam, wrappers,
drinks, chickens, beverages, toiletries, jewelries, kegs of palm wine, bags of rice, food
ingredients, soaps, igba "Ichafu" scarfs, wrist watches, umbrellas, etc. Size, quantity and
amounts differ according to village, and community as well. The bride price and marriage
requirement list is submitted on an agreed dav or on the wine-carrying day.

The final process is the gba nkwu wanyi (the bride's wine carrying): This is the final stage of the
process of Igbankwu nwanyi in igbo culture. It is known as a celebration day. It marks the
customary wedding party, which is usually done at the bride's family. Cards are printed to invite
people, the bride's family decorates their compound and the seats meant for the couple. The
couple's seat is always traditionally decorated with palm fronds, wrappers, and gourds. The
bride's family cater for food, and might even call live bands as well as traditional dancers to
make it more
entertaining.
If the bride price and marriage requirement is paid this day it is done before the wine carrying.
The wine carrying is the major part of this event where the father of the bride pours wine in a
cup called "iko" gives it to her to give to the man that she agreed to marry. Her husband to be is
hidden in the midst of the invited guest. She dances beautifully holding the cup of wine with
smiles on her face as she searches for her husband. During this process the invited guest and
husband's friends beckons at her to bring the drink to them but she knows who her husband is
so she searches until she finds him and kneels down to serve the drink to the groom. If the man
drinks it then that signifies he is the one. The groom puts some money in the cup, dances with
the bride to receive blessing from their parents. After the blessing there comes a lot of feasting
and dancing with gifts being given to the couple by friends and family. At the end, the bride goes
to her husband's house. Traditionally, it's been seen as the first time she is going to her
husband's place.
The Idu uno comes after the traditional wedding. Some communities in Igbo land practice it.
This is when the parents of the bride officially visit where the daughter lives.
They set a day aside for it and visit her with lots of gift items to start life and family. Idu uno
gives a bride respect in her home. The items includes cooking utensils, bed-sheets, suitcases,
boxes, sewing machines, bed, pillow cases, plates, spoons, wrappers, clothes, and even cars
and other important things depending on the family's financial capability. This is done to give the
family a head start to reduce expenses for them.
In conclusion, it is not enough for a man to propose to a woman. Marriage in Igbo culture is not
a matter of man and woman alone. It concerns the close kin of both, and the relationship even
extends to both villages. Women are held in high esteem in Igbo culture. The groom has to
formally follow the due traditional way to marry a woman in labo culture. Each process has its
uniqueness and all make up the beautiful ceremony known as Igba nkwu nwanyi in Igbo culture.

NAMING CEREMONY OF THE IGBO CULTURE

In Igbo culture, the naming ceremony comes up almost immediately after the birth of the child. It
is normally done on the 7th to the 12th day after the birth of the child. When a child is born in
Igbo land, he or she is welcomed into the world with joyous songs. In our culture, as soon as the
news of a safe delivery of a baby is broken, the women around will assemble and start singing
joyous songs. These women will then go into the house and rub
"Nzu" (a white powder) on their necks as a mark of purity of heart, goodwill and welcome for the
new child. After this, the family will then start making arrangements for the child's naming
ceremony, which is a very big event in Igbo land.
In Igbo culture, the naming ceremony of a child is often referred to as "ikuputanwa or igu nwa'
aha" and this marks the formal presentation of the child to his people, which comprises of his
kinsmen, family, friends, well-wishers and the entire community at large. This event is normally
done to fulfill the social-religious obligations, that are believed to become activated when a child
is born, as well as to thank God for the safe delivery of the child and to ask him to guide the
child, as he embarks on a journey through the earth.
In traditional Igbo life, there is a lot in a name. The name is more than just a tag; it's more of an
identity. An Igbo name always bears a message.
Now coming to the naming ceremony proper, in Igbo land, the paternal
grand-parents officiate Igbo naming ceremonies. The child is brought out by the paternal
grandmother, who hands him or her to the child's father.
The ceremony then begins with the usual breaking of kola-nuts and prayer, which involves the
pouring of wine libation to the gods. After this, the child is then given a name by the father. In
some communities in Igbo land, a tree is also planted to represent the life and survival of the
child. The ceremony is then ended with the presentation of gifts to the child.

An Igbo funeral is characterized often by huge amounts of money expended on livestock and
alcohol. This depends on the age grades, or in other words, the position of the deceased within
their community. Additionally, Igbo spend large amounts of money entertaining the guests and
for the transportation of the corpse. Furthermore, the appropriate final resting place for an Igbo
man is his ancestral village, whereas for a woman her husband’s village. Because of that, long-
distance transportation of the body is quite common.
BURIAL RITES OF THE IGBO CULTURE

The body of the deceased is often scrubbed with camwood dye and placed on plantain leaves.
After that, the oldest daughter of the deceased, called ada, takes part in the ino uno akwa rite.
During that, she has to consume the favorite meals of the departed for a whole day.
Additionally, this needs to take place in silence. By consuming the meals in silence, she ensures
that her father has constant access to nutrition in the afterlife. Furthermore, the wife – or wives
in case of polygamy – are wailing for their dead husband. It is also common to shave their hair
completely as a sign of grief.

The family usually spends months saving money for the even more expensive ceremony of ikwa
ozu, or second burial.

Second Burial
Ikwa ozu means ‘celebrating the dead’ and is also referred to as the second burial. This
ceremony may take place anytime from weeks to a year after the first burial. According to Igbo
traditions, funerals are also a rite of initiation of the dead to the group of their ancestors. Austin
Echema, an Igbo priest and scholar summarizes this: “The goal of life is to become an ancestor
after death”.

Mock Trials & Spirits

Additionally, Igbo customs include dances, eating and drinking, as well as the use of cows and
horses. The dead person’s age grade is thus visible in all these examples. In some cases there
is even a mock trial to determine who had killed the departed, even if it is no-one’s fault.

Furthermore, Mmanwu is a traditional masquerade of the Igbo. Only males perform them, and
they are dressed in elaborate, colorful costumes that are meant to invoke ancestral spirits. They
also participate in certain festivals and special moments for the community.

Second Burial
Ikwa ozu means ‘celebrating the dead’ and is also referred to as the second burial. This
ceremony may take place anytime from weeks to a year after the first burial. According to Igbo
traditions, funerals are also a rite of initiation of the dead to the group of their ancestors. Austin
Echema, an Igbo priest and scholar summarizes this: “The goal of life is to become an ancestor
after death”.

Mock Trials & Spirits

Additionally, Igbo customs include dances, eating and drinking, as well as the use of cows and
horses. The dead person’s age grade is thus visible in all these examples. In some cases there
is even a mock trial to determine who had killed the departed, even if it is no-one’s fault.
Furthermore, Mmanwu is a traditional masquerade of the Igbo. Only males perform them, and
they are dressed in elaborate, colorful costumes that are meant to invoke ancestral spirits. They
also participate in certain festivals and special moments for the community.

Effects for the Dead & Living

Respectability is also important: even if the deceased accumulated respect during their time
alive, this does not apply to their afterlife status. An example of that is the funeral of Chinua
Achebe, a famous Nigerian author. Despite his accomplishments when he was alive, he would
not receive respect in the afterlife if the rites of ikwa ozu had not been performed.

Finally, it is a common belief that if a family does not organize an ikwa ozu they will be
tormented by spirits. Additionally, they are also banned from obtaining any titles or key positions
in their community.

Therefore, the ikwa ozu seems to benefit both the dead and the living!

Navigating Belief Systems

Church-goers, though, find ways of intermixing Christian and Indigenous Igbo death customs, in
an attempt to bridge religious and social discrepancies. For instance, during the shaving of
widows’ heads, the rest of the women may start chanting Christian rites and songs. Additionally,
instead of being completely silent during the meals of the ino uno akwa, the ada prays by
reading the Bible. Finally, another effort to bridge the two belief systems is that the second
burial is then called a memorial service.

These death practices are examples of reconciliation between two belief systems. They also
underline how the Igbo manage to combine tribal and Christian culture and social norms, in the
face of death.

CONCLUSION
In conclusion, the Igbo cultural aesthetic is a very multifaceted concept, we hope that by this
paper and presentation have effectively showcased the different parts of a whole that
showcases the intricacies of the aesthetically pleasing aspects of the Igbo culture. The history of
the Igbo's Which like most African traditional culture will have various accounts of origin and
while it's not necessarily a pleasing thing to hear that a people don't know their true origin but all
in all the products of a long lasting generation of unique and die hard people passionate about
promoting family values and the idea of procreation which on a community increases the
population a united people and in turn the world. Every aspect of the aesthetic is to be treated
seriously but playfully at the same being confident about asking about more things about the
Igbo people and their culture. Thank you for your audience.