Journal articles: 'Igbo Women'

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Umezi, Patrick Ikenna. "Ilu Igbo: Igosipụta Ọnọdụ Ụmụnwaanyị n’ọkwa Ọchịchị n’ala Igbo." UJAH: Unizik Journal of Arts and Humanities 20, no. 3 (October 30, 2020): 216–32. http://dx.doi.org/10.4314/ujah.v20i3.12.

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Nchọcha a bụ maka Ilu Igbo: Igosipụta ọnọdụ ụmụnwaanyị n’ọkwa ọchịchị n’ala Igbo. Ihe nwanchọcha bu n’obi bụ izipụta etu ndị Igbo si eji ilu dị iche iche ha ji achọ okwu mma ezipụta na ụmụnwaanyị enweghi ọnọdụ n’ọchịchị n’ala Igbo. Nkụ dị na mba na-eghere mba nri. Ndị Igbo na-esi n’ilu dị iche iche were ezipụtaomenala ha. A bị a n’ala Igbo, ụmụnwaanyị bụ ndị a na-eleda anya nke ukwuu n’ihe gbasara ọnọdụ ọchịchị obodo dị iche iche. Odee nyochara ọnọdụ ọchịchị n’ala Igbo bido n’oge ochie ruo ugbu a; o mere ka o doo anya na n’agbanyeghị na usoro ọchịchị Bekee mere ka onye ọbụla nwee nhatanha ọnụokwu n’usoro ọchịchị mba ọbụla, ọ ka bụ ihe siri ike ugbu a nwaanyị ijide ọkwa ọchịchị n’ala Igbo. Ihe ndị a na-apụta ihe site n’ilu ndị Igbo ji ekwu okwu. Ụfọdụ ilu ndị ahụ bụ ndị a: Nwaanyị lerịa di ya, ike akpọọ ya nkụ., Ụbọchị di nwaanyị nwụrụ ka ọnụ mmiri okwu ya gwụrụ. Odee gara n’ihu wee jụọ ihe a ga-eme iji hụ na onye ọbụla nwere nhatanha ọnụokwu n’ọchịchị ododo dị iche iche. Ka o sila dị, ọ kọwapụtara na e nweela mgbanwo pụtatra ihe n’etu ndị Igbo si elegara ụmụnwaanyị anya n’ihe gbasara ọchịchị . Nke a pụtara na ụmụnwaanyị ji nwayọọ nwayọọ na-abanye n’ọkwa ọchịchị dị iche iche ugbu a. English Abstract Igbo Proverbs: X -Ray of the position of women in leadership position in Igboland. The writer intends to manifest how the Igbos use their proverbs to show that women have no chance in Igbo leadership position. The research was guided by transformational theory of leadership. The researcher traced the history of Igboleadership system from the time prior to the advent of the colonial masters till the present age. It was discovered that the Igbos look down on women when it comes to major decision making. They manifest this attitude through the proverbs they use in their daily conversations. Some of those proverbs are Nwaanyị lerịa di ya, ike akpọọ ya nkụ.(If a woman kooks down on her husband she would have a dry buttocks) Ụbọchị di nwaanyị nwụrụ ka ọnụ mmiri okwu ya gwụrụ. (whenever a woman loses her husband, she loses her speep saliva). However, it was noticed that in the present age, women are gradually being recognized in decision making process among the Igbos. He finally advocates that gender should not prevent peoples’ participation in leadership. Every person should be equal before the law. As such, women should not be excluded from leadership position among the Igbo.

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Amaefule, Adolphus Ekedimma. "Women Prophets in the Old Testament: Implications for Christian Women in Contemporary Southeastern Nigeria." Biblical Theology Bulletin: Journal of Bible and Culture 50, no. 3 (July 31, 2020): 116–35. http://dx.doi.org/10.1177/0146107920934699.

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There is a close relationship between the traditional Igbo-African culture and its treatment of women and the traditional Jewish culture and the status of women therein. This article examines the implications that the life, ministry, actions and inactions, of women prophets in the Old Testament hold for Christian women in contemporary Southeastern Nigeria where the Igbos live. Despite the obvious difference in time and clime, it is discovered, among other things, that the life and ministry of these women prophets challenge present-day Igbo Christian women to be much more courageous and self-confident, to raise their moral bars, to speak out all the more, to participate more actively in the political leadership of their region and the nation at large, to be much more committed to the Word of God, to be given, as women of fewer words but of mighty deeds, to a much more prophetic witnessing anywhere they find themselves.

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Adenowo, Kehinde T., Olugbenga O. Eweoya, Olugbemi T. Olaniyan, and Abayomi Ajayi. "Dermatoglyphic appraisal of multiple births women in Igbo-Ora and Ogbomosho, South west, Nigeria." Anatomy Journal of Africa 9, no. 1 (May 12, 2020): 1744–51. http://dx.doi.org/10.4314/aja.v9i1.14.

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The scientific study of epidermal ridges on the palms and toes is termed dermatoglyphics. Multiple births occur when more than one fetus results from a single pregnancy. This study is aimed at determining the relationship if any between multiple births and palmar flexion creases. Two hundred Igbo-Ora and one hundred Ogbomosho healthy and consenting adult female indigenes aged between 25-50 years were recruited and grouped into 4; group I consisted of multiple births women in Igbo-Ora; group II consisted of single births women in Igbo-Ora; group III consisted of multiple births women in Ogbomosho; and group IV consisted of single births women in Ogbomosho. A total of 600 palms (Igbo-Ora n=400; Ogbomosho n=200) comprising of both hands were used in the study. Palm prints samples were obtained by asking the participants to wash their hands, towel dry them, after which they were stained with stamp ink pad and prints made on A4 paper in duplicates. Palm print patterns of 105 (Igbo-Ora) and 50 (Ogbomosho) women with multiple births were compared with 95 (Igbo-Ora) and 50 (Ogbomosho) women with single births. The percentage number of primary, P and intersection, I of palmar creases with complete transverse creases, C (PIC) 300 bilaterally was significantly greater (p < 0.005) in the hands of Igbo-Ora multiple births women (52.4 %) than their single births women (37.4%) while same trend was observed for Ogbomosho women although difference was statistically insignificant,(p > 0.005). In both Igbo-Ora and Ogbomosho women, PIC 310 bilaterally was found to be significantly higher (p < 0.05) in both hands of single births women than the multiple births women. Hence, dermatoglyphics can be said to have relationship with a woman’s tendency to giving birth to multiples. Keywords: Multiple births, dermatoglyphics, palmar flexion creases, Ogbomosho, Igbo-Ora

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Emua, Onyinye Patricia, and Edwin Etieyibo. "Igbo values and women." South African Journal of Philosophy 42, no. 3 (July 3, 2023): 202–16. http://dx.doi.org/10.1080/02580136.2023.2283672.

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Bastian, Misty L. "Women in Igbo Life and Thought.:Women in Igbo Life and Thought." American Anthropologist 105, no. 2 (June 2003): 381. http://dx.doi.org/10.1525/aa.2003.105.2.381.1.

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Forchu, Ijeoma Iruka. "Depiction and Empowerment of Women in Indigenous Igbo Music." Ethnomusicology 67, no. 1 (January 1, 2023): 45–71. http://dx.doi.org/10.5406/21567417.67.1.05.

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Abstract This article aims to understand how modern Igbo women in a patriarchal, dynamic, and fast-globalizing southeastern Nigerian society interpret and create meaning through the concept and practice of traditional music. I employed ethnographic and musicological research methods and focused on the organization, performance practice, and musical contents of three Igbo women's ensembles. One of my major findings is that joint music-making efforts among Igbo women enhances bonding and reinforces group identity that yields psychological empowerment. I argue that the psychotherapeutic intentions of African music offer an ideal medium through which Igbo women can achieve psychological and social empowerment.

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MUOGHALU, CAROLINE OKUMDI, and CHIEDU AKPORARO ABRIFOR. "Traditional Society in South-Eastern Nigeria: Implications for Women's Health." Bangladesh Development Studies XLIII, no. 1&2 (August 1, 2021): 127–50. http://dx.doi.org/10.57138/wcpp4509.

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Property in Igbo traditional land and culture refers to wealth in the forms of houses, lands, money/cash, fruit trees and animals. These are transferred from the father to his children at the man's death. Property inherited from the family usually forms part of a person's wealth in Nigeria. However, in Anambra, Igbo, women are not allowed to inherit property either from their father or their husbands. Under this arrangement, a woman is seen as an inheritable property and, therefore, not expected to own properties. The paper examines the practice of women as inheritable property of the Anambra, Igbo; analyses how these practices have impacted women's health; and ascertains whether there have been changes in these practices. The paper concludes that women as inheritable property impoverishes women and constitutes a barrier to women attaining their full potentials in Igboland, which has serious implications for their health.

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Ebo, Socrates. "A Critical Analysis of Gender Roles in Marriage in Igbo African Ontology." African Journal of Culture, History, Religion and Traditions 5, no. 1 (March 24, 2022): 1–11. http://dx.doi.org/10.52589/ajchrt-wpf8q4ko.

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Marriage among Ndigbo is a powerful institution in which the two genders involved have their respective culturally designated roles. These roles are usually not left to individual fancies because there are strong taboos regarding defaults. The woman must perform her own roles. The man must perform his own roles. It is in performing these roles that the couple fulfill their identity as husband and wife. For both genders, marriage is not just a conjugal union but an essential social requirement to be fulfilled before admission into the society’s rank of respectable adulthood as a man or a woman. The Igbo marriage is basically between a man and a woman or many women, although there are interesting but rare exceptions. The Igbo marriage system shows a complementarity of roles with the male gender clearly dominating. But the Igbo marriage system also provides strong safeguards for women. This makes the Igbo marriage stronger. The marriage is not a singular event but a series of events with carefully laid down procedures. It is a communal act also. Among Ndigbo, marriage is more of a social responsibility than an individual’s conjugal fancy. This work x-rays the traditional Igbo marriage, analyzing and portraying it in philosophical perspectives as it relates to the genders.

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Cletus O. Obasi, Rebecca Ginikanwa Nnamani, and Jaclyn Odinka. "The role of Igbo women in peace building during the Nigerian civil war: 1967 – 1970." International Journal of Multidisciplinary Research Updates 5, no. 2 (May 30, 2023): 017–24. http://dx.doi.org/10.53430/ijmru.2023.5.2.0054.

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The salient roles of Igbo women during the Nigeria Civil War were a catalyst in the survival of many dying and suffering children, and the broken and frustrated Biafra soldiers. The roles too were important in the internal security of Igboland in the absence of the men who were on the war front to defend the fatherland. The devastation caused by the war affected the culture and traditional institutions of the Igbo, which in effect, posed a double challenge to the women. Igbo women were not only victims of the war, they were challenged too with roles of acting as heads of their various families and bridge builders in communal and inter-communal relations. The women amid uncertainties embarked individually and communally on peace-building processes. A spectrum of interventions embarked by the women to bring the end to the war spread across the area of health, business, international relations and food security through their salient actions, which enhanced and promoted human security and created positive peace in the land. This paper examines these roles played by Igbo women during the war and how their efforts helped bring about peace and hope during, and after the war period. Looking back and the devastation of that time, the Igbo women today would abhor any wars in Nigeria. We employ the conflict transformation theory in this narrative and conclude that Igbo women are creative peace-builders.

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C. Mbisike, Rosarri. "A Socio-Pragmatic Perspective of Some Wealth Names Ascribed to Married Igbo Women in Nigeria." International Journal of Language, Literature and Culture 4, no. 1 (2024): 24–29. http://dx.doi.org/10.22161/ijllc.4.1.4.

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Through a socio-pragmatic perspective, this research examines some wealth names that are ascribed to the married Igbo women in Nigeria. The objectives are to project some aspects of misconception of the status of the married Igbo women and their implications, as well as to advocate for the positive and progressive approaches to the perception of the status of the married Igbo women. Leech’s (1983) Socio-pragmatics provides the theoretical orientation for this research. The data is a set of some wealth names collected, through observation technique, from the ascriptions used to address married women within the Igbo context across the southeastern part of Nigeria. The method of this research is qualitative. The methodological paradigm is interpretive, based on content analysis.

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Wariboko, Onyinyechi Priscilla Christian, and Caroline N. Mbonu. "Di bụ ugwu nwanyị (Husband is the dignity of a woman): Reimagining the Validity of an Igbo Aphorism in Contemporary Society." Journal of Gender and Power 14, no. 2 (December 1, 2020): 103–22. http://dx.doi.org/10.2478/jgp-2020-0016.

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Abstract Cultural aphorisms tend to sustain gender disparity. There are certain cultural expressions which tend to sustain gender disparity and oppression among the Igbo of Nigeria. One of such is di bụ ugwu nwanyị, literally translated ‘husband is a woman’s dignity’. This Igbo maxim tends to foster gendered marginalization and oppression in contemporary Igboland. The saying reinforces the status of the husband as requisite for the visibility and pride of the woman. Perhaps this may explain why some marital issues such as husband infidelity, wife-battering, are culturally underplayed for protection of the man. Thus women are forced to endure abuses in their marriages. There exist a plethora of other gender related issues that are rooted in the di bụ ugwu nwanyị metaphor. This paper engages the implications of this Igbo cultural expression amidst the advocacy of gender justice and inclusivity in Igbo land. As qualitative study that adopts the phenomenological approach, this paper, draws insight from interviews, observations, oral histories and extant Igbo literature. Akachi Ezeigbo’s snail-sense feminism and Obioma Nnaemeka’s negofeminism undergird the theoretical framework. The paper advocates for the obliteration, or reinterpretation of di bụ ugwu nwanyị that honours dignity for gender equity and inclusivity so as to valorize the status of women in Igboland.

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Onogwu, Elizabeth, Amuche Nnabueze, and Simon Ezike. "Gender and Notions of Autonomy in Igboland: An Assessment of Literatures on the Phenomenon of Female Husbands." IKENGA International Journal of Institute of African Studies 24, no. 3 (September 30, 2023): 1–14. http://dx.doi.org/10.53836/ijia/2023/24/3/006.

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The notions of autonomy in Igboland, or anywhere else, can be subjective, as it can conceptualised from an economic, cultural, gender or other standpoint. Gender autonomy, as conceptualised in this paper, focuses on how women in traditional Igbo culture married other women and assumed all the inherent functions and customary responsibilities thereon. Ifi Amadiume has elaborately documented this complex, institutionalised system of gender-bending in her groundbreaking book, Male Daughters, Female Husbands. Other writers of Igbo extraction, like Cheluchi Onyemelekwe and Akachi Adimora-Ezigbo’s books, Son of the House and Children of the Eagle, respectively, have addressed the phenomenon too. This essay is a metacritical analysis of Ifi Amadiume’s anthropological work, which explores the processes and nature of such relationships in Igboland, while also critically analysing the novels by Cheluchi Onyemelukwe and Akachi Adimora-Ezeigbo which fictionalise the practice. The paper concludes by arguing that female-female marriage in Igbo land strongly indicates the strength, agency, and individuality of Igbo women and the density of the Igbo culture, thus necessitating its continuous study.

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Orji, Bernard Eze. ""Amari-Akaghi"—The Knowledge of the Unknown: Women and Masquerade in Achebe's Things Fall Apart." Research in African Literatures 53, no. 2 (June 2022): 148–63. http://dx.doi.org/10.2979/ral.2022.a884544.

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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.

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Reynolds, Rachel R., and Joseph Therese Agbasiere. "Women in Igbo Life and Thought." Canadian Journal of African Studies / Revue Canadienne des Études Africaines 35, no. 3 (2001): 575. http://dx.doi.org/10.2307/486301.

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Okonkwo, JEN, CN Obionu, CV Okonkwo, and NJA Obiechina. "ANAL INCONTINENCE AMONG IGBO (NIGERIAN) WOMEN." International Journal of Clinical Practice 56, no. 3 (April 2002): 178–80. http://dx.doi.org/10.1111/j.1742-1241.2002.tb11228.x.

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Wosu, Kalu, and Jane Nnamdi. "Rescuing the woman from the Achebean Periphery: The discourse of gender and power in Chinua Achebe’s Things fall apart and Akachi Adimora-Ezeigbo’s The last of the strong ones." Journal of Gender and Power 12, no. 2 (December 1, 2019): 137–55. http://dx.doi.org/10.14746/jgp.2019.12.008.

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A great majority of African cultures are patriarchal, which is to say that the male members of such societies are responsible for the perpetuation of family/blood lines. Cultural practices such as succession rites, female genital mutilation, hereditary, widowhood rites, polygamy, kinship, etc., aggregate to marginalize African women, thus conferring absolute power on men. The perpetuation of the ruses of patriarchy is also enabled through writing. Since literature is ideologically determined, it is created by/through discourse; writing becomes an avenue through which male writers sustain the status quo. One author whose works have sustained patriarchal values among the Igbo is Chinua Achebe. In Things fall apart (1958), Achebe presents a coherent Igbo society whose internal dynamics revolve around an established hierarchical social structure which excludes the woman from the phallic games of power. Akachi Adimora-Ezeigbo’s The Last of the Strong Ones (1996) subverts the patriarchal structures which undermine Igbo women. This paper discusses the cultural constructs which confer ultimate power on the men in Achebe’s Umuofia. Akachi Adimora-Ezeigbo’s response to Achebe’s male chauvinism is realized through a counter discourse which seeks to reconstruct the battered image of the Igbo woman. Female Self-determination, re-appropriation of the female body, and breaking of silences are all discursive strategies adopted by Adimora-Ezeigbo in her attempt to rescue the woman from the Achebean margins. Textual analysis informs the methodology of this work, while relying on deconstruction and discourse analysis as theoretical frameworks.

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Muonwe, Michael. "Women in Igbo traditional religion and politics: prospects for women’s political leadership role in Nigeria." UJAH: Unizik Journal of Arts and Humanities 20, no. 3 (October 30, 2020): 1–19. http://dx.doi.org/10.4314/ujah.v20i3.1.

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The struggle for political visibility, participation, and leadership of women has been a recurrent issue in all societies, including the most developed democracies. Whereas an appreciable improvement has been recorded in many western countries, Africa still ranks low generally as far as gender inclusivity in political leadership is concerned. Some scholars on Igbo society and culture cling to the popular opinion of blaming this scenario on colonialism. Such scholars usually paint an image of an ideal, precolonial, egalitarian Igbo society where women were more or less accorded more political and leadership space than in the present. In their opinion, reclaiming the past is a sure way to better gender inclusivity in politics. This paper is designed to interrogate critically such images of the past Igbo society. The author approaches the paper with the belief that such romantic view of the past, if not cautiously guided and critically appraised, may well result in nostalgia for a past that never was. The paper aims at hermeneutical-critical reading of women’s visibility and/or invisibility in the pre-colonial Igbo political leadership landscape, with the view of presenting a possible link of the present situation with the past, as well as tracing from this a path for the future of women’s political visibility, participation, and leadership in Nigeria. Keywords: Igbo, women, politics, leadership, colonialism

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Salman, Dr Fahim Cheffat. "Dehumanization and Oppression of Females in Achebe's "Things Fall Apart"." Indian Journal of Social Science and Literature 1, no. 2 (November 30, 2023): 24–27. http://dx.doi.org/10.54105/ijssl.c1057.121221.

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African literature with its great reputation starts as an oral literature to a form of literature that is written in the languages of colonizers. It reveals many powerful cultural and political frameworks that impress to maintain displacement intact. Culture as a complicated social apparatus and regulation. This paper reveals dehumanization and oppression of females in the black continent. The place of women in Igbo cultural practices is depicted by Chinua Achebe in his famous book Things Fall Apart by highlighting the significant and vital role Igbo women play in the story. This was achieved by a thorough analysis of the book. depends on the important roles that women play in education, religion, society, and other spheres, as understood from the book. The conclusion of the essay is that women's status in Igbo culture is essential and fundamental to the survival of human civilization.

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Ikwuemesi, Chuu Krydz. "Problems and Prospects of Uli Art Idiom and the Igbo Heritage Crisis." Utafiti 14, no. 2 (March 4, 2020): 171–201. http://dx.doi.org/10.1163/26836408-14010011.

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Abstract In their various books on Igbo culture, Simon Ottenberg, Adiele Afigbo, P-J Ezeh, Herbert Cole and Chike Aniakor make references to ‘Igbo receptivity’, the ‘resurgence of Igbo arts’, and ‘Igbo cultural self-hate’, in an attempt to capture the wandering of Igbo cultural attitudes from one level of experience to another. While ‘receptivity’ and ‘resurgence’ are positive characterisations and paint a picture of resilience, ‘self-hate’ depicts a postcolonial nihilist tendency also at the heart of Igbo culture. If art is one major index for expressing and assessing the culture of a people, the Igbo uli art, arguably spanning three stages of historical-stylistic development, offers a basis on which Igbo culture and heritage can be appreciated and appraised in light of its receptivity, resurgence, as well as self-hate. Relying on the works of the uli women classicists, the Nsukka artists, and the outcomes of the Art Republic workshops, I argue that traditions never die in any finalistic sense, but rather degenerate and then regenerate new ideas, while nourishing and refreshing paradigms which extend the history and experience of the old.

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Udemmadu, Thecla Ngozi. "Anthropo-Linguistic Place of Women in the Igbo Society: Illustrations from Igbo Proverbs." AFRREV LALIGENS: An International Journal of Language, Literature and Gender Studies 8, no. 1 (March 4, 2019): 92. http://dx.doi.org/10.4314/laligens.v8i1.9.

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Oboko, Uche Gloria, and Aloysius Ebuka Ifeanyichukwu. "Genderized Implications of Bride Pricing Culture in Igbo Land." Lingual: Journal of Language and Culture 12, no. 2 (November 27, 2021): 28. http://dx.doi.org/10.24843/ljlc.2021.v12.i02.p05.

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The study aims at ascertaining the actual implication of bride pricing system in traditional marriages in Igbo land. A total of fifty respondents (thirty women and twenty men) from the five states that make up the southeast zone in Nigeria were selected for the study. Being a qualitative research, the study adopted the ethnographic research design and employed a purposive non-probability sampling method in selecting the respondents. The study made use of focused group discussions, unstructured interview and participants’ observation method as instruments of data collection. The collection of data lasted for a period of six months from June 2020 to November 2020. The research is anchored on Radical and Snail sense Feminism theories and data for the study were analysed using descriptive thematic method. Findings from the study reveal that payment of bride price does not reduce women to mere commodities in Igbo land. It also reveals that it gives undue privileges to men in Igbo land among other findings. Finally, it was shown that Igbo men and women still regard bride price payment as an important aspect of their culture which should not be abolished.

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Emeka-Nwobia, Ngozi U., and Roseline I. Ndimele. "Cultural conceptualization of women in Igbo Proverbs." UJAH: Unizik Journal of Arts and Humanities 20, no. 1 (July 16, 2019): 162. http://dx.doi.org/10.4314/ujah.v20i1.8.

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Okeudo, Chijioke, and B. U. Ezem. "Sonographic Assessment of Amniotic Fluid Volume using Single Deepest Pocket (SDP) among Igbo Women with Uncomplicated Singleton Pregnancies." AFRICAN JOURNAL OF MEDICAL AND ALLIED SCIENCES 2, no. 1 (April 30, 2019): 1–18. http://dx.doi.org/10.33798/ajmas2019/00265.

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Background: The amniotic fluid is fundamental for proper fetal development and growth. Ultrasound visualization of the amniotic fluid permits both subjective and objective estimates of the amniotic fluid. Objective: The objective of this study was to determine the reference values of normal single deepest pocket (SDP) – upper and lower limits, mean SDP and variation of the SDP with gestational age among Igbo women of South-Eastern Nigeria extraction carrying uncomplicated singleton pregnancy. Methodology: This was a prospective cross sectional study involving 400 women carrying uncomplicated singleton pregnancies and who were sure of the date of the first day of their last menstrual period. The single deepest pocket / maximum vertical pool were determined once at presentation at the hospital.. The study was conducted from January 1st to December 31st 2015. The second author carried out all the scanning. The SDP was obtained. Results: The womens’ mean and median ages were the same at 28 years. The gestational age range of the pregnancies was 14-41 weeks. The mean SDP was 5.8cm, while the 5th and 95th percentiles were 3.3cm and 8.5cm respectively. There was no difference in the mean SDP in both term and preterm. There was irregular but continuous rise of mean SDP to a peak of 6.8cm at gestational age of 39 weeks. In conclusion, the participants had a mean SDP of 5.8cm. There was also a positive correlation between SDP and Gestational age. We therefore recommend a longitudinal study to assess perinatal outcome and abnormal amniotic fluid volume among Igbo women of South-Eastern Nigeria. Key words: Single Deepest Pocket, Uncomplicated Singleton Pregnancy, Igbo Women.

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Ezenwa-Ohaeto, N. "Linguistic Predetermination of Conjugal Status of Igbo Women." UJAH: Unizik Journal of Arts and Humanities 14, no. 1 (October 16, 2013): 20. http://dx.doi.org/10.4314/ujah.v14i1.2.

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Ohagwu, CC, CI Ohagwu, PO Abu, CU Eze, JC Eze, and MC Odo. "Perception of male gender preference among pregnant Igbo women." Annals of Medical and Health Sciences Research 4, no. 2 (2014): 173. http://dx.doi.org/10.4103/2141-9248.129027.

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Achebe, Christie. "Igbo Women in the Nigerian-Biafran War 1967-1970." Journal of Black Studies 40, no. 5 (January 12, 2010): 785–811. http://dx.doi.org/10.1177/0021934709351546.

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I B ADINMA and A O AGBAI, J. "Multiple births in Nigerian Igbo women: incidence and outcomes." Journal of Obstetrics and Gynaecology 17, no. 1 (January 1997): 42–44. http://dx.doi.org/10.1080/01443619750114077.

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Hodapp, James. "“Ndom heaved”: Imagining Igbo women in the Ogu Umunwanyi (1929 Women’s War) in Echewa’s I Saw the Sky Catch Fire." Journal of Commonwealth Literature 55, no. 2 (April 9, 2018): 246–58. http://dx.doi.org/10.1177/0021989418763710.

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The power of women to carry out explicit acts of resistance against colonialism has traditionally been of great interest within African literary studies. It is surprising therefore that within the field representations of Ogu Umunwanyi (1929 Women’s War) in Nigeria, patronizingly referred to as “riots” in British colonial reports, have received scant attention. This article, in part, compensates for this oversight and asserts the value of one representation of the Ogu Umunwanyi: T. Obinkaram Echewa’s 1992 novel I Saw the Sky Catch Fire. This article argues that the novel mobilizes a particularly Igbo women’s solidarity, Ndom, to fill out traditional histories and ethnographies of the Ogu. Echewa “Igbofies” the war story at various textual levels to alienate Anglophone readers with seemingly untranslatable words, sayings, and concepts with the ultimate goal of communicating an Igbo women’s way of being in the world. Ndom in the novel problematizes conventional Western understandings of time, space, and gender to at once endear non-Igbo readers to a foreign culture while foregrounding the novel’s unwillingness to offer the concept as a totalizing project.

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Osuji, Ucheoma C. "A Feminist Analysis of “Woman-Husband” and “Male-Daughter” Practice in Igbo Cultural Thought." Culture and Dialogue 11, no. 1 (June 21, 2023): 104–21. http://dx.doi.org/10.1163/24683949-12340130.

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Abstract This essay examines how conceptions of “woman-husband” and “male-daughter” are supported and practiced in Igbo traditional thought. The essay argues from a feminist perspective that the practice not only promotes patriarchy but also solicits the aid and involvement of women to develop a female subjectivity that fits in with a society that privileges the male. The practice deepens the problem it tries to solve by causing existential predicament, discrimination and stigmatization to women victims and their offspring. The practice also alienates women from their natural inclination by doubling their gender roles. This essay combines analysis and phenomenology to subsequently develop a feminist critical interpretation of the issues at stake.

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Dick, Angela Ngozi. "Adichie’s Commitment to Female Biological Experiences in African Literature." English Linguistics Research 11, no. 2 (August 3, 2022): 1. http://dx.doi.org/10.5430/elr.v11n2p1.

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Molara Ogundipe-Leslie (1987) challenged African women writers to be committed about women and their biological experiences in wife repudiation and widowhood in her article entitled “The Female Writer and Her Commitment”. In view of this challenge, this article examined Adichie’s portrayal of female biological experiences in Purple Hibiscus, Half of a Yellow Sun, Americanah, the short story entitled Imitation and The Visit. The theoretical framework used in this article is African Feminism. It is established that in Purple Hibiscus, adolescent sexuality is expressed within the ambience of Igbo socialization in which sexual matters are discrete and respected. The expression of female sexuality in Half of a Yellow Sun is audacious, portraying cohabitation which has no merit in Igbo culture in spite of the ravaging civil war setting. The representation of sexual expression in Americanah through the adolescent peering between Ifemelu and Obinze is too detailed for the emotional health of the Igbo adolescent because it disrupted a legal family. Imitation and The Visit negotiated the African family so that the husband and the wife will complement each other while female sexuality is not compromised. It could be concluded that through her prose fictions, Adichie has responded adequately to Molara Ogundipe- Leslie’s challenge to African female writers. Finally, this article recommends that woman’s biological experiences should be fundamental and respected in romantic and family love relationships.

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Oyeka, Chiamaka Ngozi. "Strategies in obituary announcements of married Igbo women: a review." UJAH: Unizik Journal of Arts and Humanities 23, no. 1 (August 31, 2022): 39–81. http://dx.doi.org/10.4314/ujah.v23i1.2.

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Death is a necessary end for every mortal. Conveying the news of a married woman’s death to her ancestral home in Igbo land is a delicate task that requires tact and skills. This work sets out to investigate how the message of the passing of a married woman is conveyed to her ancestral home to find out who breaks the news, the strategies involved in doing so, and the reason(s) behind employing such strategies. Five communities were purposively selected in Anambra State for the study. A mixed-method was used to source data. Face and Politeness theory propounded by Penelope Brown and Stephen Levinson serves as a guide for the study. Findings reveal that a spokesman from the deceased’s marital family or the deceased’s children might break the news of their mother/wife’s death. The breaking of the news is done stage by stage - from the stage of their daughter taking ill, to the stage of the ill-health being severe and finally leading to death. The stages involve the use of both verbal and non-verbal communications like idiomatic expressions, proverbs, euphemisms, snapping of fingers, and hisses to show members of her ancestral family how important their daughter was to them, the efforts they made to save her life, and indirectly exonerating themselves from complicity in her death. Additionally, a eulogy is outstanding as a rhetorical device in the exchange between the two families. The study concludes that the Igbo attach a high premium to a wife’s ancestral family, hence the tact in conveying the message.

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Nnamdi-Eruchalu, Geraldine Ifesinachi. "Folk Songs and Social Realities: The Nsude Igbo Women Example." Advances in Social Sciences Research Journal 9, no. 2 (March 5, 2022): 366–85. http://dx.doi.org/10.14738/assrj.92.11860.

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This study is aimed at documenting and analyzing the folk songs of Nsude women of South East Nigeria with the aim of understanding and reconstructing the traditional culture of the people which is shrinking in the face of westernization. The researcher observed that Christian songs and popular music have taken over the roles women previously performed by folk songs. The study argues that the decline in the use of folk songs by the womenfolk could be depriving the younger generations of the people certain values, beliefs, norms, and social practice which hitherto controlled behaviour and held the traditional society together, and as such stripping them of their culture and identity. Previous works on Igbo folk songs focused on documentation only, and some on the pedagogical roles of folk music. The present study addresses the folk songs sang by Nsude women so as to highlight the peculiarities of the people’s existence and philosophies.The songs were recorded from the researcher’s interaction with five elderly women from the town, as well as from her introspection. The analysis revealed that the songs in addition to being sources of enjoyment, entertainment and relaxation for all inculcates in the people the values to uphold and the vices to abhor for the harmonious existence of the community.

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NWACHUKWU-AGBADA, J. O. J. "Women in Igbo-Language Videos: The Virtuous and the Villainous." Matatu 19, no. 1 (April 26, 1997): 67–80. http://dx.doi.org/10.1163/18757421-90000256.

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Callaway, Barbara. "Contrasting socialization of Igbo and Hausa women and political efficacy." Journal of Women, Politics & Policy 8, no. 2 (1988): 45–68. http://dx.doi.org/10.1080/1554477x.1988.9970518.

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Isiugo-Abanihe, Uche C. "THE SOCIO-CULTURAL CONTEXT OF HIGH FERTILITY AMONG IGBO WOMEN." International Sociology 9, no. 2 (June 1994): 237–58. http://dx.doi.org/10.1177/026858094009002008.

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Oluwasanu, Mojisola M., Yetunde O. John-Akinola, Adeyimika T. Desmennu, Opeyemi Oladunni, and Ayo S. Adebowale. "Access to Information on Family Planning and Use of Modern Contraceptives Among Married Igbo Women in Southeast, Nigeria." International Quarterly of Community Health Education 39, no. 4 (January 2, 2019): 233–43. http://dx.doi.org/10.1177/0272684x18821300.

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This study was conducted among married Igbo women in Nigeria who have the lowest median birth interval coupled with a culture of sex preference and low use of modern contraceptives. We examined the relationship between access to information on family planning and sex preference on the use of modern contraceptive (MC). The 2013 Nigeria Demographic and Health Survey data were used. The data of 1,661 women of reproductive age were analyzed in this study. Access to information on family planning was low, and almost half (48.6%) of the women had a score of zero. Controlling for possible confounding variables, the data show that women who have good (odds ratio [ OR]= 3.92; CI [2.28, 6.75], p < .001) and poor ( OR = 2.56; CI [1.85, 3.56], p < .001) access to information on family planning were more likely to use MC than those with no access to information on family planning. Sex preference showed no relationship with the use of MC. Families where husbands want more children than their wives inhibit ( OR = 0.62, CI [0.42, 0.90], p < .05) the use of MC compared with those families where husbands and wives fertility desire is the same. Public health programs by government and donors should intensify interventions to increase access to family planning information to promote the use of MC among married Igbo women.

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Nwagbo, Osita Gerald. "Sexual taboos and euphemisms in Igbo: An anthropolinguistic appraisal." Language in Africa 2, no. 3 (October 25, 2021): 112–48. http://dx.doi.org/10.37892/2686-8946-2021-2-3-112-148.

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Due to face-threatening effect of taboo words, euphemisms are used to replace them for the sake of politeness. Several studies have been carried out on sexual taboos across cultures, including Igbo, but most have centrally focused on euphemisms for sex organs, with inadequate attention paid to the sex act itself. As a result, this study examines euphemisms about sex or copulation in Igbo with a view to delineating the categories and strategies employed by Igbo to express them. Through Participant and Non-participant Observation, data (11 conversations) were collected, from 22 participants comprising 16 men and 6 women across 6 different settings in Lagos State, Nigeria. The result showed that participants used two major strategies (idiomatic expressions and symbols) and coinage to euphemise the act of sex. Two broad categories of sex found were explicit euphemisms representing the common type, and opaque euphemisms representing the uncommon type. However, both categories are existing words in the language that are imbued with new meanings to achieve the censoring objective. The alternative forms adequately serve the intended purpose because they mask and obscure the tabooed subject and hence save the face of interlocutors.

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Okoro, Martins N. "Women in the Igbo Culture: Extrapolations from Nsukka, South-Eastern Nigeria." Asian Women 38, no. 1 (March 31, 2022): 77–106. http://dx.doi.org/10.14431/aw.2022.3.38.1.77.

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Onah, H. E., S. N. Obi, and S. P. O. Akogu. "Waiting time to conception among the Igbo women of Enugu, Nigeria." Journal of Obstetrics and Gynaecology 29, no. 5 (January 2009): 412–14. http://dx.doi.org/10.1080/01443610902904324.

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ADINMA, J. I. B. "Practice and perceptions of female genital mutilation among Nigerian Igbo women." Journal of Obstetrics and Gynaecology 19, no. 1 (January 1999): 44–48. http://dx.doi.org/10.1080/01443619965958.

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Adinma, JosephI B. D., JosephE Ahaneku, EchenduD Adinma, JosephO Ugboaja, RichardO Egeonu, NneomaD Adinma-Obiajulu, and MarkM Edet. "Vitamin D status and sociodemographic profile of pregnant Nigerian Igbo women." Journal of the Nigerian Academy of Medicine 1, no. 2 (2022): 83. http://dx.doi.org/10.4103/jnam.jnam_18_22.

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Brian-D Adinma, JosephIfeanyi, JosephEberendu Ahaneku, EchenduDolly Adinma, JosephOdilichukwu Ugboaja, VictorNwabunwanne Oguaka, NneomaDolores Adinma-Obiajulu, and MarkMatthew Edet. "Vitamin D levels and antenatal complications in pregnant Nigerian Igbo women." Journal of Applied Sciences and Clinical Practice 3, no. 3 (2022): 67. http://dx.doi.org/10.4103/jascp.jascp_12_21.

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Ijem, Blessing U., and Isaiah I. Agbo. "Language and Gender Representation in Chinua Achebe’s Things Fall Apart." English Language Teaching 12, no. 11 (October 24, 2019): 55. http://dx.doi.org/10.5539/elt.v12n11p55.

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This article examines the linguistic construction of gender in Chinua Achebe’s Things Fall Apart. It shows how this reflects the social reality of the relationships between women and men in society, which is firstly structured in the unconscious mind. The examination of language use in constructing genders in the novel is important as it unveils the relationships between the male and the female in society. This is because gender representation is influenced by unconscious and hidden desires in man. This study specifically examines Achebe’s use of grammatical categories in the construction of the male and female genders in Things Fall Apart. To this end, it reflects the pre-colonial Igbo society in its socially stratified mode, which language served as the instrument for both exclusion and oppression of women. This article shows that the male and female genders dance unequal dance in a socially, politically and economically stratified society where the generic male gender wields untold influence over women in that pre-colonial Igbo society. The study further shows that Achebe used language in Things Fall Apart to glorify masculine gender while portraying the female gender as docile, foolish, weak and irresponsible second-class citizen.

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Eze, Ekenedirichukwu, Christian I. Nnadi, Collins I. Ugwu, and Christopher O. Okwor. "Gender Autonomy in Contemporary Ezenwanyi Cult of Northern Igbo." IKENGA International Journal of Institute of African Studies 24, no. 3 (September 30, 2023): 1–14. http://dx.doi.org/10.53836/ijia/2023/24/3/007.

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The increasing spiritual consciousness in Igboland since the end of the civil war has created conditions for the emergence of several cult groups. One of such cults is the Ezenwanyi practice. It has in recent times gained more prominence. What started as a call to serve the spiritual needs of the people, has grown to include other interests. The cult’s uniqueness, as the name literally implies (woman king), is that its membership is an exclusive reserve of women. This has raised a number of questions: Why this female chauvinism? Is it a counter to other male cults? Do the gods also recognise gender speciality in discharging certain spiritual functions? Is it possible in a supposedly patriarchal society such as the Igbo, to have a spiritual cult group that excludes the male folk? Is it part of female empowerment? Apparently, these questions have not been adequately addressed in the literature. Therefore, in this study, the authors explored the notion of gender autonomy in the Ezenwanyi cult in Enugu-Ezike, Obollo-Afor and Okpuje using a descriptive narrative technique. The findings reveal that (apart from claims of call to service, peer influence, economic interest and social relevance), cultural revival is evident in the growing interest in and proliferation of the Ezenwanyi cult practice.

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Scent, Grace A. T., and Christian Chima Chukwu. "August Meeting and Its Change Mantra: An Appraisal of the Quest for Economic Independence for Rural Women in the Igbo Ethnic Group of Nigeria." RESEARCH JOURNAL OF HUMANITIES AND CULTURAL STUDIES 9, no. 1 (October 16, 2023): 8–22. http://dx.doi.org/10.56201/rjhcs.v9.no1.2023.pg8.22.

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The impact of discrimination, subjugation and marginalization has negatively affected the psyche of women, particularly those in the rural areas of south east Nigeria. But with the emergence of August meeting, a new change has occurred. On the basis of this, this study interrogated the essence of August meeting and its change mantra, especially its economic self reliance strategy for ameliorating the deplorable living conditions of rural women in the Igbo ethnic group of southeast Nigeria. The study adopted the descriptive and survey research designs and data collection through structured questionnaires; focus group discussions and in- depth-interviews. Among the findings, the study revealed that August meeting is nowadays more than ever very committed to changing the ugly narrative of Igbo women through the building of basic socio-economic infrastructure in rural areas. Through the activities of August meeting and its change mantra, the economic self reliance of women has improved the deplorable living conditions of rural women thereby changing the widespread poverty amongst women. Thirdly, the study also showed that August Meeting has become a force to be reckoned with, particularly in the dismantling of all discriminatory and oppressive practices against women. Finally, the study concluded that all the initiatives to improve women socio- economically were in line with the promotion of higher rural productivity and the good welfare of the rural population. Based on these, the paper recommended that August meeting should be holistic in its engagement to promptly address the widespread poverty associated with women, particularly in rural areas. Secondly, August meeting should condemn any deviant behavior that is inconsistent with the change mantra. All concerted efforts should be guided to ensure peace and love reign in their different communities.

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Ndubuwa, Ohaeri Nnaemeka, and Asukwo Edet Oko. "Ikwuano Women in 1929 Women’s Protest: A Recipe from Women War in Ancient Israel (Judges 4:4-24)." UJAH: Unizik Journal of Arts and Humanities 22, no. 2 (February 28, 2022): 164–87. http://dx.doi.org/10.4314/ujah.v22i2.7.

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This paper focused on the uniqueness of Ikwuano women in terms of their contributions towards economic and political development, particularly around 1929 events. It aimed at accentuating the valiant role of Ikwuano Women in their gallant protest to claim their rights against household taxation by the British Colonial rule through the Warrant Chiefs. The research adopted a historical method to trace the role of women in the Ancient Israeli war in Judges 4:4-24 which applies to the Aba Women Protest. A historical examination shows that the 1929 so-called 'Aba Women Riot' was an Igbo women's traditional demonstration that allowed women to express their disapproval of any policy that infringes their human rights at that time. Foreign publishers used derogatory dictions such as riot, revolt, and war and later termed it “Aba Riot”, excluding women, probably because they were oblivious of the aforementioned protest in Igbo tradition or that they denied political fault of household taxation policy and assault to women as colonialists. The findings unveiled that the contributions of Ikwuano women to the political and economic development of Nigeria cannot be overemphasized, just as Deborah's and Jael’s exploits in Ancient Israel cannot be underestimated. The paper also investigated that the so-called Aba Women Riot of 1929 emanated from a clan called Oloko, in Ikwuano under Old Aba Province, as a protest which spread to Aba, Owerri, Calabar, and other Eastern Region of Nigeria. It gained international attention that resulted in the cancellation of Women's Taxation, the improvement of the national economy, and abrogation of the Warrant Chief System. The paper recommended the empowerment of Ikwuano Women, adequate support of the Government in revitalizing the production of cash crops in Ikwuano through mechanization and mass employment of indigenous youth in the aforementioned Institutes to alleviate poverty in the area. Lessons should be learned from women's war in ancient Israel contained in Judges 4:4-24, which reveals the inherent ability of women to promote national economy, peace, politics, and defense against external aggressions.

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N., Uche, Ngozi O.J., and Ugwu C.A. "Futility of War and its Traumatic Effect on Women: A Study of Ade-Okere's Forest Dames." African Journal of Law, Political Research and Administration 6, no. 2 (July 26, 2023): 14–24. http://dx.doi.org/10.52589/jarms-gnraznua.

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War is futile and should be discouraged in its entirety by any individual, group, society or nation. Young men who never witnessed any war in their lifetime clamour for war in the face of any little provocation but those who had witnessed war never wished to experience any form of war again. During the civil war, the Northern part of Nigeria was aided by foreign allies against the Biafrans. The war was actually initiated by the northerners who started killing the Igbo people in the North with impunity. In the end, the war was declared as no victor, no vanquished even when millions of Igbo people were killed, their women and girls raped and their properties wasted. A lot of creative writings have been written on the theme of the futility of war. The creative writers in their individual works vividly demonstrate the futility of war with the aim to condemn any move for recurrence of war. Most of the writers wrote on the general perils of war. Many articles have equally been written on war and its imminent dangers to individuals and societies at large. In this paper, the researchers aim to investigate the traumatic effects of the civil war especially on Biafran women with the view to discourage further occurrence.

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N., Uche, Ngozi O.J., and Ugwu C.A. "Futility of War and its Traumatic Effect on Women: A Study of Ade-Okere’s Forest Dames." Journal of Advanced Research and Multidisciplinary Studies 3, no. 2 (July 20, 2023): 14–24. http://dx.doi.org/10.52589/jarms-gnraznu.

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War is futile and should be discouraged in its entirety by any individual, group, society or nation. Young men who never witnessed any war in their lifetime clamour for war in the face of any little provocation but those who had witnessed war never wished to experience any form of war again. During the civil war, the Northern part of Nigeria was aided by foreign allies against the Biafrans. The war was actually initiated by the northerners who started killing the Igbo people in the North with impunity. In the end, the war was declared as no victor, no vanquished even when millions of Igbo people were killed, their women and girls raped and their properties wasted. A lot of creative writings have been written on the theme of the futility of war. The creative writers in their individual works vividly demonstrate the futility of war with the aim to condemn any move for recurrence of war. Most of the writers wrote on the general perils of war. Many articles have equally been written on war and its imminent dangers to individuals and societies at large. In this paper, the researchers aim to investigate the traumatic effects of the civil war especially on Biafran women with the view to discourage further occurrence.

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Ebere Nwazonobi, Patricia, Edwin O. Izuakor, Isaac Attah Edeh, Innocent Aliama, Loveth Ogbonne Ogudu, Beatrice Ogonna Ogbonna, and Victor Chinedu Ogbozor. "Religious and Ethical Dress Code Dynamics in Africa : Igbo Traditional Society in Focus." African Journal of Religion Philosophy and Culture 2, no. 1 (June 1, 2021): 5–22. http://dx.doi.org/10.31920/2634-7644/2020/v2n1a1.

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Dress can be a reflection of the social world order, which is bound by a tacit set of rules, customs, conventions, and rituals that guide face-to-face interaction as observed in Africa and among people of Igbo descent. Africans are known for their cultural values and norms which their dress codes are significantly recognised in line with their national identity and symbols. The method adopted in this research work is qualitative to dissect these negative attitudinal changes in dressing that have led to increase in promiscuity, less zeal in education, crime and corruption. Findings showed that ‘riot’ in dress code are a reflection of lack of family values and orientations, parental negligence and irresponsibility. From late twentieth century to this twenty first century, there is a twist in the ethics of dressing that have defiled moral values, class, status, religiosity and cultural identity. For instance, before the above mentioned period in any gathering, one can easily differentiate the married from the singles, celebrities from other members of the society, the affluence from the poor, masquerades from human beings, the prostitutes, and gigolos from the decent. Today, there is ‘riot’ in dress code that some people dress like traditional priests and lunatics in the name of fashion or ‘fashion in vogue’. Women, both married and single dress alike which makes it difficult to differentiate the married from the single; this is also applicable to men. The focus of this research work on Igbo of Southeast Nigeria is for effective investigation. Again, Igbo people are adventurers which brings the globe as a village to them be it negative or positive including dressing. People ought to adhere to religious and social differentiations in dress code which recognise regional groups, classes, occupation, majority and minority groups, educational levels, persons of different ages, men and women.

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Ezumah, Nkoli N., and Catherine M. Di Domenico. "Enhancing the role of women in crop production: A case study of Igbo women in Nigeria." World Development 23, no. 10 (October 1995): 1731–44. http://dx.doi.org/10.1016/0305-750x(95)00075-n.

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Journal articles on the topic 'Igbo Women'

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