I did not make it to the village this previous Christmas however I saved in contact with my folks, whip President Obasanjo any which method you want, however thank his administration for giving Nigerians GSM (pronounced g-i-s-i-m) cell phones. It was by the small surprise that I used to be capable of keep up a correspondence with my of us significantly my uncle Igwe, Nna Ochie and the patriarch of my mum’s household who in the midst of our discussions jogged my memory that I used to be but to ‘kill’ the standard ewu nwadiana for my mum’s umunna. He jogged my memory that since my mom was a member of the revered Umu Ada, that we must always endeavour to incorporate the ceremony in our plans for the New Year earlier than we earn ourselves the demeaning description of efulefus.
I like the Igbo custom however followers and admirers of the Igbo tradition will inform you that Ndigbo have this factor for goats and cows, significantly goats, an animal that they don’t breed as a lot, selecting to rely as a substitute on their Hausa-Fulani brothers from the North to produce all their protein wants. Probably because of oral custom (handed down by the elders over time) however it will appear that no occasion in any conventional Igbo household, kindred or village is full with out a goat or two, and even a cow being strung on the pole or wire to hold and roast.
This makes me to surprise how Ndigbo would fare finally if their a lot agitated needs and needs for a break-up of Nigeria finally come by, and the wandering shepherds of the Hausa-Fulani inventory shepherd their rams, sheep, goats and cows again to the North. Would Ndigbo nonetheless have the ability to maintain feasts and different omenani similar to igbu ewu nwadiana, ewu umunna, igba nkwu nwanyi and others the place goats play an enormous half?
Uncle Igwe meant that it was about time that I visited the Hausa-Fulani part of Eke Awka for some four-legged take-away that might be used within the igbu ewu nwadiana ceremony. There was additionally a refined trace from him that my ‘standing’ now required that rather than ewu, I ought to think about killing a cow as a substitute as that might be extra befitting, not that they’d not gladly settle for the goat from me however within the Igbo custom, it’s assumed that your standing (judged in your capacity to afford) must also decide if try to be let off calmly with a goat, or if try to be pressed for a cow to your igbu ewu nwadiana occasion. Choosing the later could earn you the celebrated oke nwadiana or nnukwu nwadiana standing.
If you learn Chinua Achebe’s Things Fall Apart, you’ll recall that Okonkwo fled from Umuofia to Mbanta, his mom’s village after by accident killing Ezeudu’s sixteen-year outdated son at Ezeudu’s funeral, and was to spend 7 years in exile there. Therefore historically the common Igbo man has all the time maintained an in depth relationship together with his mom’s folks, as a back-up ought to the necessity come up to flee one’s personal village like Okonkwo did. Though the explanations at present could now not be because of the necessity to safe a second house in case of emergencies, nonetheless such bonds with one’s maternal kindred and group are nonetheless maintained even when solely to maintain the communal and kindred spirit of the Igbo tradition. To be thought of worthy of such privileges nonetheless requires that one performs sure rites, one among which is the killing of the standard ewu nwadiana, after which the individual’s standing is mechanically elevated to that of nnukwu nwadiana or oke nwadiana.
Igbu ewu nwadiana is sort of an enormous feast relying on the dimensions of the nwadiana’s pocket, and likewise on the dimensions of his maternal household. The nwadiana comes alongside together with his members of the family and shut mates to the feast, and the ceremony often takes place in his mom’s predominant household compound or obi. If nonetheless, the maternal uncles have all migrated from the principle compound to their very own homes which they might have constructed within the village, then the ceremony can be held within the compound of the eldest of his mom’s brothers, uncles or every other surviving patriarch in his mom’s household. There are loads of meals in addition to assorted sorts of drinks on provide on the day, all offered by the nwadiana. Blessings are pronounced on the nwadiana by all of the elders current, libation is poured and the spirits of the lifeless ancestors are referred to as upon to guard and prosper him. In the course of the day’s deliberations, as everybody makes merry, the elders would jokingly assign a specific venture within the village to the nwadiana, this might vary from awarding scholarships to highschool youngsters, to the grading of village roads and so on. Such assignments should not meant to be considered as obligatory duties however the nwadiana would nonetheless be anticipated to assist out his maternal household and village come what may the place he can.
It is assumed that after the igbu ewu nwadiana ceremony, the nwadiana can be thought of worthy to share nearly equal rights with different youngsters born in his mom’s village, this additionally implies that he can be certain by the identical native legal guidelines and customs, together with being forbidden from taking a spouse from amongst his mom’s kindred. In addition to different rights, the nwadiana could also be allotted a bit of land for his personal use and his mom’s folks would now not hesitate in slapping his again each time and wherever they see him to pronounce the standard oga adili gi nma blessing on him, and the Iga aka cha ibe unu pronunciations, all to the nwadiana’s slight and humbling bow/prostration wherever he sees his maternal uncles, cousins and brethren. Women should not excluded from such privileges, though some modern-day nwadianas have been identified prior to now to subtly resist taking such bows or to prostrate earlier than their feminine maternal brethren for the standard back-slap rituals.
Women born to the girl or daughter should not identified to be lively within the igbu ewu nwadiana ceremony; they might be current however would stay largely quiet. It is often a person’s (the girl’s sons) affair though another Igbo communities could do that otherwise. Even if such daughters are Oke Ada, are extra profitable in life and are those sponsoring the occasion, nonetheless they’ve to stay ‘quiet’. The igbu ewu nwadiana is solely a symbolic ceremony, historically it was meant to suggest a day when youngsters born by daughters (Umu Ada) from the group come again to indicate their appreciation and like to the mom’s kindred ( Ndi Nna Ochie and Nne Ochie) by whom they had been introduced into the world.
Usually, the ceremony is simply carried out as soon as by every household of an Ada from the village, for instance if a daughter from the village or kindred will get married and goes on to have three sons and two daughters in her husband’s home, the igbu ewu nwadiana ceremony can be carried out on behalf of all the girl’s youngsters on the identical day, often within the identify of the eldest son who is predicted to steer his different siblings. The eldest son might also be sponsored or supported by his youthful brothers and sisters assuming that he’s not effectively to do financially, however the custom accords him that privilege of main the remainder to the occasion. It is a one-for-all affair and doesn’t require a repeat efficiency, though the nwadiana may all the time return to his mom’s village to feast below different guises however not within the identify of igbu ewu nwadiana if that had already been achieved. Also, dad and mom may sponsor igbu ewu nwadiana on behalf of their youngsters even whereas they’re nonetheless toddlers or of their teenagers, that can also be acceptable. If sooner or later the youngsters really feel like going again to their maternal village for a repeat efficiency, it is usually acceptable however can be seen as a mere umunna feast, Ndigbo hardly resist the chance to come back collectively to eat and make merry with one another.
On the problem of ewu and their function within the Igbo custom, it’s shocking that the poor issues should not but extinct judging by the best way now we have been slaughtering them for our numerous feasts and conventional ceremonies. Perhaps the approaching technology could not have any left which they might use for their very own igbu ewu nwadiana and different ceremonies. Maybe somebody ought to suggest a invoice on the National Assembly that might place goats on the endangered species checklist. Despite the truth that the Hausa-Fulani goat shepherds should not identified to use any underhand organic strategies in breeding the goats, relying largely on the extra conventional strategies of grazing and fodder feeding, it nonetheless stays one of many many wonders of this age that goats, rams, sheep and cows are nonetheless out there in giant numbers within the many Eke, Nkwo, Orie and Afor markets in Igboland.
Perhaps the key culprits within the conspiracy towards goats in Igboland are the a lot revered umunna. No conventional wedding ceremony or different ceremony is full in Igbo societies with out the supply of the well-known ewu umunna. The umunna often demand a goat as massive as a cow from potential suitors, and have been identified to desert marriage ceremonies prior to now due to the dimensions of the goat the suitor introduced alongside. The umunna maintain a special view to the ewu controversy, for them it’s from the dimensions of the goat that it will be seen if a possible suitor or future-son-in-law would have the ability to handle their daughter, it additionally determines if the longer term son-in-law would bear in mind his in-laws sooner or later. The umunnas take the view that any future son-in-law that brings a small goat, small hens (egbene) and small tubers of yams (Mbaji) to his future in-laws is already displaying indicators of stinginess, and lack (owu ite). Such in-laws should not fascinating they insist.
It can be attention-grabbing to see what animal rights activists would say to that, however earlier than they even begin considering poking their noses into conventional African issues, they need to a minimum of wait until I’ve killed my very own ewu nwadiana. I do not need their antics to result in the costs of goats going over the roof. Imagine an igbu nkita nwadiana state of affairs, tufiakwa!
Ada – A feminine baby however mostly used to consult with the primary daughter born in a household.
Alu – a sacrilegious act or offence, additionally thought of an abomination.
Egbene – a local male rooster/cock
Efulefu – a nugatory individual within the eyes of the society, one who has no regard for the elders or tradition.
Eke, Nkwo, Orie and Afor – native market days in Igboland, additionally used to calculate the Igbo native week.
Ewu – goat.
Ewu Umunna – a particular goat meant for the umunna.
Iga aka cha ibe unu – You shall be extra affluent than all of your father’s folks.
Igbu ewu nwadiana – a feast and ceremony the place the nwadiana performs the standard rites of killing a goat for his mum’s folks, the killing of the goat is symbolic and is supposed to strengthen the ties between the nwadiana and his mum’s folks.
Igba nkwu nwanyi – the standard Igbo wedding ceremony
Umunna – a big group of kinsmen, they’ve a lot powers and have the final say in most household points similar to marriages, land disputes and so on.
Umuada – daughters born into a specific group, kindred or household however who’ve now married exterior however sometimes return to their communities, they’re a really highly effective group in Igbo societies.
Mbaji – Yam tuber
Nwadiana – means ‘the son of our daughter’, referring to the male youngsters of a girl born to a specific household, village or kindred.
Nna Ochie – A time period for the male maternal family of the nwadiana
Nne Ochie – A time period for the feminine maternal family of the nwadiana
Nnukwu nwadiana/Oke Nwadiana – a worthy nwadiana, an indication of acceptance and regard in comparism to different nwadiana who could also be thought of as efulefu.
Nkita – Dog
Obi – a small outpost, simply by the principle entrance right into a compound, it’s used as a reception space in conventional Igbo societies. The Obi has historically been constructed with mud and thatched roofs, modern-day Igbo males have tried to take care of such ‘conventional’ look even when setting up their village homes with modern-day constructing supplies.
Oga adili gi nma – It shall be effectively with you.
Oke ogo – Also referred to as nnukwu ogo, a mark of respect and greeting, salutation for a son-in-law held in excessive esteem by his in-laws.
Oke Ada – A salutation or adulation for a profitable daughter born into a specific household, kindred or household.
Omenani – refers to Igbo traditions, customs and practices.
Owu ite – A derogatory time period used for somebody struggling poor fortunes.