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1
BERSSELAAR, DMITRI VAN DEN. "RELIGIáƒO COMO PATRIMá”NIO NA NIGÉRIA: Cristãos Igbos e Religião Tradicional africana." Outros Tempos: Pesquisa em Foco - História 15, no. 25 (June 28, 2018): 51–72. http://dx.doi.org/10.18817/ot.v15i25.635.
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Partindo de uma perspectiva histórica, considerando a chegada dos primeiros missionários anglicanos, em meados do século XIX, entre os Igbos, na Nigéria, abordarei o impacto do cristianismo (incluindo missionários e convertidos) sobre o debate local acerca da identidade Igbo. Argumentarei que a cultura Igbo tradicional e não cristã foi definida por e em resposta aos debates da missão cristã sobre a conversão e o comportamento dos cristãos Igbos. Depois disso, vou relatar como a identidade Igbo veio a coincidir com o cristianismo e como isso resultou em uma apreciação renovada da religião "tradicional" local como herança e não como "paganismo". Além da literatura mencionada na bibliografia, esta interpretação é baseada em entrevistas que realizei na Nigéria, jornais nigerianos locais, revistas missionárias e correspondência original dos missionários da Church Missionary Society (CMS).Palavras-chave: Religião. Patrimônio. NigériaRELIGION AS HERITAGE IN NIGERIA: Igbo Christians and African traditional religion Abstract: Starting from a historical perspective, considering the arrival of the first Anglican missionaries in the mid-nineteenth century among the Igbo in Nigeria, I will address the impact of mission Christianity (including missionaries, converts, and prospective converts) upon the local debate about Igbo identity. I will argue that traditional, non-Christian Igbo culture was defined by, and in response to, the mission Christianity”™s debates on conversion and the preferred behavior of Igbo Christians. Finally, I will relate how Igbo identity came to coincide with Christianity and how this resulted in a renewed appreciation of local, ”˜traditional”™ religion as heritage rather than as ”˜paganism”™. Apart from the literature mentioned in the bibliography, this interpretation is based on interviews I held in Nigeria, local Nigerian newspapers, missionary journals, and original correspondence from the missionaries of the Church Missionary Society (CMS).Keywords: Religion. Heritage. Nigeria. RELIGIÓN COMO HERENCIA EN NIGERIA: Cristianos Igbos y Religión Tradicional africanaResumen: A partir de una perspectiva histórica, considerando la llegada de los primeros misioneros anglicanos, a mediados del siglo XIX, entre los Igbos, en Nigeria, enfocaré el impacto del cristianismo (incluyendo misioneros y convertidos) sobre el debate local acerca de la identidad Igbo. Argumentaré que la cultura Igbo tradicional y no cristiana fue definida por y en respuesta a los debates de la misión cristiana sobre la conversión y el comportamiento de los cristianos Igbos. Después de eso, voy a relatar cómo la identidad Igbo vino a coincidir con el cristianismo y cómo resultó en una apreciación renovada de la religión "tradicional" local como herencia y no como "paganismo". Además de la literatura mencionada en la bibliografáa, esta interpretación se basa en entrevistas que realicé en Nigeria, periódicos nigerianos locales, revistas misioneras y correspondencia original de los misioneros de la Church Missionary Society (CMS). Palabras clave: Religión. Herencia. Nigeria.
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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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Okwelum, C. O. "Nigerian National Question and State Sponsorship of Terrorism in Igbo." African Journal of Law, Political Research and Administration 6, no. 1 (March 15, 2023): 9–27. http://dx.doi.org/10.52589/ajlpra-fbgofppi.
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The Igbos in eastern Nigeria are stigmatised and marginalised. Since the last war, every effort has been made to shortchange them. Their desire to be welcomed back into the mainstream of the federal state system has always been rebuffed. The return to civil rule in 1999 even accentuated the marginalisation than bringing it to bail. They then took back to separatist agitation which is familiar terrain for the Igbo. But the Igbo still have found no respite. The Federal government of Buhari which the Igbo had never supported or voted for in the previous elections of 2007, 2011, 2015 and 2019 schemed to infiltrate the Igbo with the virus of herdsmen and terrorist incursions. The resistance of the Igbo still rattles and aggravated the Buhari state characterizing the Igbo as ‘a dot on a circle’. This Study which employs the doctrinal method looks critically into the motive behind insurgency and terrorism in the Igbo of the southeast. It finds that genuine security structures which Igbo have put in place to secure the southeast heartland are being undermined by both the Federal and the State governments. They are viewed within the suspicious spectrum of separatist agitation while those instituted and used by the State are destabilising Ndigbo, prevaricating and inducing more bloodshed in Igbo. It concludes that genuine efforts should be made by the Federal government to reconcile with the Igbo and come away from the pre-war disposition of the Nigerian state against the Igbo.
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Smith, Daniel Jordan. "Legacies of Biafra: Marriage, ‘Home People’ and Reproduction Among the Igbo of Nigeria." Africa 75, no. 1 (February 2005): 30–45. http://dx.doi.org/10.3366/afr.2005.75.1.30.
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AbstractThis article examines the ways in which the legacies and collective memories of Biafra, the secessionist state established at the time of Nigeria's civil war from 1967 to1970, shape contemporary Igbo practices and experiences of marriage, rural–urban ties and reproduction. The importance of appropriate and permanent marriage and the perceived necessity of dependable affinal relations for contemporary Igbos are analysed in relation to recollections of marriage during the war. The intense identification of migrant Igbos with place of origin and the importance of ‘home’ and ‘home people’ are situated in the context of the legacy of Biafra. The importance of kinship relationships for access to patron–client networks is linked to the Igbo perception of marginalization in the wake of Biafra. Igbo ideas about the significance of reproduction and the vital importance of ‘having people’ are reinforced through collective memories of Biafra. Igbo people's conceptions of Nigerian politics, their understandings of the social and economic importance of kinship and community in contemporary Nigeria, and even their reproductive decisions can be better explained by taking into account the legacies of Biafra.
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Nwakoby Nkiru Peace and Ihediwa Augustina Anekperechi. "IGBO CULTURE AND THE DEVELOPMENT OF MODERN MANAGEMENT THEORY." International Journal of Management & Entrepreneurship Research 5, no. 12 (December 28, 2023): 1109–23. http://dx.doi.org/10.51594/ijmer.v5i12.672.
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The impression that Africans had no roots or contributions to modern-day management practices has persisted for a while. However, the Igbo people in Nigeria had their own management practice and leadership styles that were peculiar to them before the emergence of the management theories, which was why the Igbos were able to survive the indirect rule and brutal economic exploitation during the colonial era, and immediately after the civil war. This study, therefore, examined the role Igbo culture played in the development of management theories. The study specifically identified some specific Igbo cultural practice and their managerial implications and aligned some Igbo cultural practices to existing modern-day leadership theories. The literature of the study looked at the Igbo race as a people, examined culture, explained some management theories, the Igbo cultural practice and leadership theories, Igbo cultural practices and their managerial implications and Igbo cultural practices and modern day leadership theories. The study used the matching methods as the research design. The idea involved was to basically find commonalities between chosen management theories and the leadership styles of the Igbo people in southeast Nigeria. Mostly secondary sources of data were deployed for this purpose. The study also employed a qualitative methodology and a narrative analysis technique. It was revealed from the findings that before the introduction of modern-day management theory, Igbo culture had been practising the relevant leadership style that was propounded by great thinkers of management such as management by objective (Izuora), Management by exception (Izundiichie), Motivation (ituni muo/ Ikwanye ugwu), Transformational leadership (Ibezimako), Contingencies Leadership (Igbo enweze) and Transactional leadership (Echichi/ochanja/imapu na iwu).
Keywords: Igbo, Culture, Southeast, Nigeria, Development and Management Theory.
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V.O., Chukwuma. "A Legal Analysis of the Pre-Colonial Igbo Peoples’ Perspective to Criminal Justice." African Journal of Culture, History, Religion and Traditions 6, no. 1 (January 3, 2023): 16–45. http://dx.doi.org/10.52589/ajchrt-r4t4cv9k.
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Research shows that whereas the intuition against criminality is of universal human nature, the approach of a particular society to criminal justice administration may differ from that of other societies. According to the legal pragmatism theory, the customs, beliefs and historical circumstances of a people are relevant to judicial reasoning as well as judicial approach to crime resolution. Against this background, this research carefully examines the pre-colonial Igbo society and finds that the society had its own peculiar criminal justice system by which criminal disputes were resolved. This article therefore seeks to analyze the Igbo people’s mindset on the twin issues of crime and justice. In aid of this analysis, the researcher will discuss the Igbo customary judicial procedures, such as mediation, criminal arbitration, oath taking, and trial by ordeal as well as important customary practices such as igba afa (divination), igba ndu (covenant/bonds) and ikpu aru (purification). Notwithstanding the criticism of some of these practices in terms of human rights issues, procedural accountability, etc, the researcher argues that Igbo criminal justice procedures and practices are characterized by social harmony, flexibility, social pressure, and strong religious beliefs.
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Abejide, L. E. O., Fatima S. Sani, and Suleiman U. Kasim. "Socioeconomic, Ethnographic and Political Integrations and Challenges of Igbo Migrants in Lafia, Nasarawa State, Nigeria." Journal of Asian Multicultural Research for Social Sciences Study 5, no. 2 (May 24, 2024): 1–16. http://dx.doi.org/10.47616/jamrsss.v5i2.498.
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The study examines the socioeconomic, ethnographic and political integrations and challenges of Igbo migrants in Lafia. Quantitative and qualitative techniques were adopted to collect data on integration variables via the administration of questionnaires to groups of Igbos from the five states of the Southeast region, and the conduct of In-depth Interviews (IDIs) with Igbo elders. Fifty copies of questionnaires were distributed to each group, totaling 250. Data were analysed by SPSS version 25, and tables and charts were generated and the qualitative data were content analysed. On socioeconomic integration, the results showed that the majority (88.1%) of Igbos were first generation migrants, who arrived to start business in Lafia over 40 years ago, whereby, almost three-fifths (59.5%) of them started their current occupation. Majority (37.6%) of Igbo migrants’ present occupation was facilitated by ‘master’, ‘family’ (66.8%) facilitated their accommodation, close to 70 per cent of them possessed their personal houses, and over two-fifths (43.1%) of them got landed property through ‘friend’ while close to three-quarters (74.8%) got married to Lafia indigenes. On ethnographic integration, three-quarters were proficient in Hausa language, with half rated their proficiency in Hausa language ‘excellent,’ while Gwandara language became the best secondary proficient language. As par political integration, over half (52.0%) of Igbo migrants held political office within their association politics but few with the wider politics. In summary, Igbo migrants have been experiencing dynamic and positive integrations but facing challenges of ethnic divide and nepotism.
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Osiri, J. Kalu. "Igbo management philosophy: a key for success in Africa." Journal of Management History 26, no. 3 (February 29, 2020): 295–314. http://dx.doi.org/10.1108/jmh-10-2019-0067.
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Purpose This paper aims to present the Igbo management philosophy as having the potential to bring about success in Africa and propose a framework that comprises a set of values and three key institutions: the marketplace, the family and the apprenticeship system. The paper shows that effective leaders are servant-leaders who sacrifice for others. Design/methodology/approach This paper relied on earlier and contemporary peer-reviewed, news media and books. These materials offered insight into what Igbos believed, how they behaved and how they historically organized their lives. Materials authored by both African and non-African authors were considered. Findings The researcher concluded that Igbos developed a management system based on a philosophy that is African, which is different from the Western system. A framework for the Igbo management philosophy is derived from complex interactions of values and institutions in Igbo societies. The researcher finds that a set of values, particularly, the value of sacrifice, is crucial for ensuring effective business leadership. Originality/value Western influence on management has persisted. However, with the economic rise of China, Asian philosophical thought has taken a more center stage in academic management scholarship. Even though human civilization occurred in Africa, it is perplexing that African management systems are not mainstream. There has been research on indigenous African systems and African management philosophy in general. Previous scholarship has also explored the Igbo culture as a whole and their apprenticeship system; however, to the best of the author’s knowledge, this is the first time a framework for an Igbo management philosophy is proposed.
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Patience Ezubem, Chinyelu. "Igba Nkwu Nwanyi Ceremony of Igbo People of Nigeria." Indian Journal of Research in Anthropology 6, no. 1 (June 15, 2020): 33–35. http://dx.doi.org/10.21088/ijra.2454.9118.6120.5.
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Igboland, also known as Southeastern Nigeria and some parts of South Nigeria, is the homeland of the Igbo people. It is a cultural and common linguistic region in southern Nigeria. Geographically, it is divided by the lower Niger River into two unequal sections – an eastern and a western section. The states captured in this area includes: Anambra, Enugu, Imo, Abia, Ebonyi, and minor parts of Delta, Benue and Rivers states. The Igbo culture and traditions are filled with many colourful ceremonies that distinguish them from the other tribes in Nigeria. Igba Nkwu Nwanyi is one of the many colourful traditions of the Igbo people, and its intricacies vary from one area to another.
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Dimonye, Simeon C., and Martin F. Asiegbu. "Rekonstrukcija ideje i prakse maskiranja među narodima Igboa u jugoistočnoj Nigeriji." Synthesis philosophica 38, no. 1 (September 25, 2023): 133–55. http://dx.doi.org/10.21464/sp38108.
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Studija ispituje fenomen maskiranja u kulturi Igbo naroda. Filozofski istražuje kozmologiju i kulturnu antropologiju maskiranja Igboa, izvlačeći neke važne implikacije za koje autori vjeruju da imaju utjecaj na istinu o ljudskom postojanju. Istražuje distorzije unutar i oko ove kulturne prakse Igboa u odnosu na njen imanentni značaj i stoga je pokušava rekonstruirati. Rad pokazuje da golemi potencijali za razvoj svojstveni maskiranju Igboa nadmašuju njegove manjkavosti. Igboansko maskiranje danas često dijeli sadašnju generaciju od starije generacije igboa. Potonji se žale na to da današnji način maskiranja više ne odražava ključne kulturne ideale na roda. Ali, ova situacija nije dobila zasluženu pažnju među znanstvenicima. Značaj ove studije, dakle, leži upravo u pokušaju teorijske i normativne rekonstrukcije maskiranja među Igboima. Cilj je rada kritički se baviti Igbo maskiranjem s ciljem spašavanja od povezanih negativnosti. U svjetlu ključnih ideala istine i socijalne pravde kod Igboa, rad nudi put naprijed i daje neke preporuke. Kao filozofsko istraživanje, studija koristi metode analize, preskripcije i spekulacije.
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Nnebedum, Chigozie. "Empirical Identity as Dimension of Development in Africa: With Special Reference to the Igbo Society of South-east of Nigeria." Mediterranean Journal of Social Sciences 9, no. 2 (March 1, 2018): 195–204. http://dx.doi.org/10.2478/mjss-2018-0039.
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Abstract Identity, as discussed in this paper, is seen as a phenomenon which is constantly changing under certain circumstances. From empirical point of view, the identity of man is influenced by the environment through experience and unconscious socialization; it is continually modified by the individual’s encounter with the world. The aim of this work is to analyse the intricacies involved in understanding the situation and mentality of the Igbos as far as identity is concerned and to determine how this hampers or helps in the development of the Igbo/African society. In this work ‘identity’ as a means of development with regard to the Igbo people of South-East Nigeria is treated. The work is methodically qualitative. It analyses literatures and different views on identity and tailors the discussion of development along the lines of hermeneutical approach to subjective experiences. The Igbos and Africans find themselves sometimes in the danger of a mixture of identity. This is the case with most of the Igbo people who are scattered all over the world and who are becoming more foreign in their trends and ways of life. Being unable to maintain a definite identity, one is lost in the politics of development. Those who still hang on to pure imitation of the western life are jeopardizing their autonomy and by extension, frustrating development of the African society. Rediscovering the Igbo/African Identity and putting it to the service of development in the African continent is the task of the Africans themselves.
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Igwe, Paul Agu, Robert Newbery, Nihar Amoncar, Gareth R. T. White, and Nnamdi O. Madichie. "Keeping it in the family: exploring Igbo ethnic entrepreneurial behaviour in Nigeria." International Journal of Entrepreneurial Behavior & Research 26, no. 1 (September 24, 2018): 34–53. http://dx.doi.org/10.1108/ijebr-12-2017-0492.
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Purpose The purpose of this paper is to examine the attributes of the Igbos in Eastern Nigeria and the underlying factors influencing their entrepreneurial behaviour. More specifically, the study highlights the links between family, culture, institution and entrepreneurial behaviour in the African context. Design/methodology/approach This paper is based on a qualitative research method by interviewing 50 entrepreneurs and community leaders of the Igbo nation. Igbos have been described as “naturally enterprising and ingenious” and can be found throughout Nigeria and West Africa. Understanding the vagaries of ethnic entrepreneurship can arguably only be achieved through research that is undertaken within these socio-historically rich, traditional and cultural contexts. Findings Linked to the social learning theory, Igbo families provide an entrepreneurial leadership platform which influences youths through role models, providing mastery experiences and socialisation. The extended family provides a safe environment for risk taking, creativity and innovation. Also, an informal apprenticeship system provides entrepreneurial learning that prepares the younger generation to take to business as a way of life. Research limitations/implications The study is based on a relatively small sample size of 50 respondents, which makes it difficult to generalise the findings despite the benefits of the research methods adopted in the study. Also, there are limitations to the extension of the findings to a generalised Igbo population comprising individuals who may, or may not, behave entrepreneurially. Practical implications There are significant practical implications, both nationally and internationally, for policy makers that are concerned with developing jobs for the growing population of unemployed youths and inclusive entrepreneurship in Nigeria. Originality/value The research has three main contributions. First, it valorises indigenous knowledge of family and institutional entrepreneurial behaviour in an African context. Second, it highlights the importance of the linked institutions of the extended family and the informal apprenticeship system in Igbo culture. Finally, it provides a model and an explanation of how the Igbo culture nurtures and develops transgenerational entrepreneurial behaviour.
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Ikekeonwu, Clara I. "Igbo." Journal of the International Phonetic Association 21, no. 2 (December 1991): 99–101. http://dx.doi.org/10.1017/s0025100300004473.
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Nnyigide, Nkoli Mercy, and Gladys Ifeoma Udechukwu. "Ntule omenala Igbo n’abụ ederede Igbo." OGIRISI: a New Journal of African Studies 14, no. 1 (July 1, 2019): 73. http://dx.doi.org/10.4314/og.v14i1.4.
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Cardinal, Ihejirika, ThankGod Bekweri Amadi, and Tamunosiki Markson. "Knowledge and Its Significances in African Worldview: The Case of Igbos of Chinua Achebe’s Arrow of GodIhejirika, Cardinal." International Journal of Research and Innovation in Social Science VII, no. IV (2023): 1603–14. http://dx.doi.org/10.47772/ijriss.2023.7534.
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An individual’s wealth of knowledge among other virtues determine his choices and in the case of a leader, how well he leads. The problem of leadership is a theme which runs through Achebe’s trilogy namely, No Longer at Ease, Things Fall Apart and our present Text. In Arrow of God, Achebe decries the wane of both Igbo customs and traditions which followed the advent of colonialists and Christian missionaries into Africa. Ezeulu (who epitomizes Igbo customs and traditions) finds his traditional authority being challenged. This constituted an affront to the spirituality, social cohesion and stability of Igbo society. Even Ezeulu lost his life despite his ready receptivity of some pertinent ideological changes demanded by the times. The worrisome problem becomes: how could the reliable and stable Igbo worldview succumb to a divisive foreign epistemology? The battle of these two worldviews and cultures culminated in violence and death. Achebe condemns such violence and creates the need for a knowledge system that will engender societal development by harmonizing the positive elements of African and European worldviews. In order to bridge this epistemological gap, our study examines the notions of knowledge among the Igbos of Arrow of God, identifies their significances and proposes the idea of cultural integrativism as a panacea for cultural and ideological conflicts. The researcher adopted the analytical and hermeneutical methods of inquiry.
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Hale, Frederick. "The Urbanised Generation Unhinged: Port Harcourt Igbos and Christianity in Ifeanyichukwu Ndubuisi Chikezie Aniebo's the Journey Within." Religion and Theology 7, no. 2 (2000): 213–29. http://dx.doi.org/10.1163/157430100x00054.
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AbstractThis is a discussion of Aniebo's differentiated portrayal in The journey within of urbanised characters in the southern Nigerian city of Port Harcourt who have come under the influence of Christianity but have reacted in varying ways to the promise and challenge of this new religion. A close reading of Aniebo's work warns against simplistic explanations of Igbo religious change and simplistic generalisations about the spiritual state of city-dwelling Igbos in a rapidly urbanising society where to a great extent by the 1940s traditional beliefs and practices had lost their grasp on young adults but by no means completely disappeared from their minds. The novel demonstrates the predicament of Igbos caught in a Westernising world, coping with divided spiritual loyalties, ethical dilemmas made more perplexing by the conflicting demands of modernising society whose values often diverged from those of male-dominated Igbo villages, and participation in an economy which on the surface appears to offer opportunity but keeps them in a state of squalor.
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Hale, Frederick A. "The Urbanised Generation Unhinged: Port Harcourt Igbos and Christiani1y in iFeanyichukwu Ndubuisi Chikezie Aniebo's the Jo Urney Within." Religion and Theology 7, no. 4 (2000): 213–29. http://dx.doi.org/10.1163/157430100x00388.
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AbstractThis is a discussion of Aniebo's differentiated portrayal in The journey within of urbanised characters in the southern Nigerian city of Port Harcourt who have come under the influence of Christianity but have reacted in varying ways to the promise and challenge of this new religion. A close reading of Aniebo's work warns against simplistic explanations of Igbo religious change and simplistic generalisations about the spiritual state of city-dzuelling Igbos in a rapidly urbanising society where to a great extent by the 1940s traditional beliefs and practices had lost their grasp on young adults but by no means completely disappeared from their minds. The novel demonstrates the predicament of Igbos caught in a Westernising world, coping with divided spiritual loyalties, ethical dilemmas made more perplexing by the conflicting demands of modernising society whose values often diverged from those of male-dominated Igbo villages, and participation in an economy which on the surface appears to offer opportunity but keeps them in a state of squalor.
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Emukufia Akpoyomare, Oghojafor Ben, Alaneme Gloria Chinyere, and Kuye Owolabi Lateef. "INDIGENOUS MANAGEMENT THOUGHTS, CONCEPTS AND PRACTICES: The Case of the Igbos of Nigeria." Australian Journal of Business and Management Research 03, no. 01 (January 11, 2013): 08–15. http://dx.doi.org/10.52283/nswrca.ajbmr.20130301a02.
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This paper examines core values and practices of traditional Igbo culture which have semblance with the modern management approaches and theories. The paper adopted the matching concept method and developed a model of relationship. It argues that the Igbo societies managed their affairs effectively in a manner similar to selected scientific principles and practices of the West even though it was not documented. It also submits that native management structures in advance encouraged the successful adoption of management practices from the western culture. In this paper, Human relations, Teams, Motivation, Management Functions and Decision Making are posited as African and core values of Ndigbo (the Igbos) which supported the movement of management theories in useful direction.
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Ibeachu, P. C., B. C. Didia, and A. O. Arigbede. "A Comparative Study of Palatal Rugae Patterns among Igbo and Ikwerre Ethnic Groups of Nigeria: A University of Port Harcourt Study." Anatomy Research International 2014 (September 8, 2014): 1–8. http://dx.doi.org/10.1155/2014/123925.
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Background. Palatal rugae pattern of an individual is species specific and is said to be as unique as finger print. Aims and Objectives. The aim of this study was to identify and compare the rugae pattern of Igbo and Ikwerre populations in Nigeria for human identification purposes. Materials and Methods. The present study was conducted from random sampling of University of Port Harcourt students. A total number of 140 subjects (70 Igbos and 70 Ikwerres) of age bracket of 18–30 were used. Results. The different shapes of rugae were obviously observed with varying degrees of predominance among the two tribes. The most predominant patterns are wavy and curvy followed by straight. The Igbos were predominantly wavy while the Ikwerres were predominantly of curve and straight patterns. The Igbo males and females had more wavy pattern with percentage values of 51.6% and 59.9% which is significantly higher in proportion (P<0.05) as compared to the Ikwerre males and females with percentage values of 35.6% and 40.6%. On the other hand, Ikwerre males and females proved to be curve dominant with percentage values of 45.2% and 34.4% and this showed significant difference in proportion (P<0.05) as compared to the Igbo males and females with percentage curve values of 27.9% and 26.1%. Conclusion. The result obtained from this study is clear evidence of ethnic differences in relation to sex; hence the incidence of predominance is population dependent.
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van den Bersselaar, Dmitri. "The Language of Igbo Ethnic Nationalism." Language Problems and Language Planning 24, no. 2 (December 1, 2000): 123–47. http://dx.doi.org/10.1075/lplp.24.2.02ber.
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Starting from Benedict Anderson’s notion that nationalism evolves around a vernacular readership, this article explores the relation between a nation or ethnic group and ‘its’ language. It analyses the link between ideas about Igbo language and the rise of Igbo ethnic identity in twentieth-century Nigeria. It focuses, first, on how language was introduced as an important marker for ethnic identity, and, second, on how the notion of the existence of an ‘Igbo language’ was successfully employed in debates by Igbo ethnic nationalists and others. Early efforts to standardize the Igbo language were initiated by missionaries and the colonial government, who had also decided upon the boundaries of the Igbo language and the Igbo ethnic group. Most Igbo people preferred literacy in English and were not interested in these efforts. This situation changed after 1940, when the growing influence of the Nigerian anti-colonial movement began to make an impact on the perception of the Igbo language. This does not mean that Igbo became more widely used as a written language. Nearly all articles and pamphlets on the Igbo language and its role continued to be written in English. Also, all attempts to standardize Igbo failed. Thus, the notion of the existence of one shared Igbo language was important and not the existence of a vernacular readership in that language.
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Onuh, Christiana Nneoma. "Impact of Social Media Technology in The Development of Igbo Langauge Among University Students: A Study of Imo State University Students." British Journal of English Language Linguistics 10, no. 3 (March 15, 2022): 12–29. http://dx.doi.org/10.37745/bjel.2013/vol10n31229.
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The paper studied the potential of using social media in the teaching and learning of Igbo language among linguistics students of Imo State University, Owerri. Igbo language is native to Igbo race of Nigeria. Descriptive method, involving questionnaires, were distributed to 140 Igbo linguistics students in the university. Data collected were analysed using SPSS package into percentages and means scores. Results showed students are aware of the existence of social media. Students strongly agreed that social media can be used in the teaching and learning Igbo. But factors, such as cost and poor internet connectivity, unavailability of Igbo modules, and lack of computer sets with Igbo vowels are limiting factors. Therefore, the university can provide free internet services for students. Igbo Modules can be prepared uploaded to the internet. Computer sets and keyboards with Igbo vowels can be manufactured.
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Onwukwe, Chimaobi. "Anthropolinguistic Analysis of Igbo Metaphorical Expressions." Anthropos 115, no. 1 (2020): 107–14. http://dx.doi.org/10.5771/0257-9774-2020-1-107.
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The study examines metaphorical expressions in Igbo. It specifically analyzes the linguistic and cultural values, and beliefs in Igbo metaphors. The study adopted the Key Informant Interview method in data collection as well as introspection as a native speaker of Igbo. It was discovered that interpretation of Igbo metaphorical expressions involves the linguistic features of implicature, inference and referencing well as understanding of the cultural nuances of the referents used in Igbo metaphors. The study identified that metaphorical expressions concretize the Igbo worldview. This worldview, beliefs and values are represented in the cultural connotations of referents of Igbo metaphors. The study identified some referents with their cultural connotations such as animals, and natural/physical objects. The author concludes that understanding of metaphor in Igbo entails knowledge of cultural and contextual nuances of the referent of the metaphor in the Igbo language and culture.
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Aruah, Virginus Onyebuchi. "Adulteration of the Igbo Language Through Multilingualism in South-Eastern Nigeria." Indian Journal of Language and Linguistics 2, no. 4 (November 15, 2021): 1–8. http://dx.doi.org/10.54392/ijll2141.
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The study seeks to find out the linguistic adulteration of the Igbo language through a sociolinguistic process known as multilingualism. Many scholars are lamenting that the Igbo language is going into extinction just because it is losing its original linguistic structures via multilingualism. Such alteration brings to the limelight of the study in order to address these issues on Nigerian indigenous languages in general and the Igbo language in particular. A descriptive approach is used to harvest some of these language contact issues among the Igbo populace and language. A random sampling is used to ascertain the population of the five Igbo states: Abia, Anambra, Ebonyi, Enugu and Imo States on how communication and written aspects of the language have been dealt with negatively. Participant observation and students’ essay writing in the Igbo language are used to collate these sub-standard Igbo grammar structures. The study expounds at a length the intricacy of the proper Igbo written forms and as well as pulling the Igbo language away from the effects of multilingualism. The findings of the study prove that the different types of multilingualism abound among the Igbo language native users. They also exemplify some linguistic related issues on the bold face of multilingualism among the Igbo interlocutors and how they vary among the Igbo speech communities in Nigeria. The study also finds out the effects of multilingualism on the standard Igbo teaching. The study goes further in suggesting some quintessential solutions to recuperate the status quo of the Igbo language.
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Adeyeri, James Olusegun. "Ethnic Propaganda, Hate Speech, and Mass Violence in Igbo-Hausa/Fulani Relations in Postcolonial Nigeria." Thinker 89, no. 4 (November 6, 2021): 75–84. http://dx.doi.org/10.36615/thethinker.v89i4.692.
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Opinions are divided on the conduct and nature of the 1967–70 Nigerian civil war, occasioned partly by the Igbo secession and declaration of the Republic of Biafra. Some believe that the Nigerian government adopted a genocidal war strategy characterised by mass violence against civilians, aggressive blockade of the eastern region, artificial famine, and hateful/threatening utterances by many military commanders, accompanied by about one million civilian casualties. On the other hand, some are of the view that the actions of some Nigerian military officers and men were not in consonant with the position of the Nigerian government during the war, but were influenced by their animosity towards the Igbo. In post-civil war Nigeria, Igbo-Hausa/Fulani relations and political discourses are increasingly tense and indicative of a fearful resurgence of mass violence due to prevalent lies, propaganda, and misrepresentations –verbally, on paper, and online/on social media – particularly among the youths on both sides. This paper argues that the historical crisis-ridden relations between the Igbo and the Hausa/Fulani, the attendant 1966 mass killings of Igbos in the north, the nature of the war strategies of the federal government during the civil war, and the currently mounting tension are all direct results of contending ethnic propaganda including hate speech, lies, and name-calling in a bid to gain political and strategic advantages over other ethnic groups. Thus, this paper is a historical inquiry into the role of propaganda and hate speech in socio-political interactions, discourses, and incitements of mass violence among the heterogeneous Nigerian population, particularly the Igbo and the Hausa/Fulani. The paper proposes legislative, constitutional, and active citizenship advocacies to address the menace. The article utilises primary and secondary sources to analyse and interpret the subject-matter of the paper.
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Oyelowo, O. J., A. M. Aduradola, O. D. Akinyemi, and O. R. Olatidoye. "Ground flora species richness and diversity in traditional forests of southwest, Nigeria." Journal of Applied Sciences and Environmental Management 24, no. 10 (November 3, 2020): 1731–38. http://dx.doi.org/10.4314/jasem.v24i10.5.
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Diversity indices of tree species in tropical rainforest have been studied, but less effort has been devoted to the ground flora studies especially in sacred groves of tropical rainforest, Nigeria, as it plays a critical role in nutrient cycling and energy flow within the forest ecosystem. This study was carried out to determine the ground flora species diversity, richness and density in five traditional forests (Igbo-Ile, Igbo-Oba, Igbo-Olua, Igbo-Olodumare Igbo-Gbopo) of southwestern Nigeria. The ground flora enumeration of 5 x 10m was laid at the centre of 50 x 50m laid in each of the sacred grove. All plants with dbh < 10cm were identified and the frequency of occurrence recorded. In all the Sacred Groves, a total of 14064 plants/ha individual were recorded with 80 species distributed among 36 families. Igbo-Oba had highest diversity index of 3.21, followed by Igbo-Olodumare (2.80), Igbo-Ile (2.42). The least diversity index was recorded in Igbo-Gbopo (1.97). Among the 36 families, maximum species was recorded in Sterculiaceae (10), followed by Euphorbiaceae (5), Apocynaceae (4), Combretaceae (4) and Sapindaceae (4). Among the families with lowest frequencies (1) recorded are: Acanthaceae, Araceae, Rutaceae, Sapotaceae, Solanaceae. The study concludes that anthropogenic disturbances observed, e.g. farming, spiritual engagements etc. around Igbo-Olua and Igbo-Gbopo might have contributed to low diversity index compared to Igbo-Ile, Igbo-Oba and Igbo-Olodumare where high diversity index was recorded. It is recommended that to maintain high diversity index in the scared groves, buffer zones should be created around the sacred groves.
Keywords: sacred grove, diversity, ground flora, herbaceous
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Oboko, Uche, and Jennifer Umezinwa. "A Pragmemic Analysis of Igbo Postproverbials." Matatu 51, no. 2 (September 21, 2020): 360–78. http://dx.doi.org/10.1163/18757421-05102010.
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Abstract Igbo proverbs (Ilu Igbo) are linguistic expressions which projects principles with the intent to address diverse social, political, economic and culturally contextual issues that bother on values, morals and the identity of the Igbo people of Eastern Nigeria. Proverbs are handed down to different generations by speech acts of storytelling, conversing, rebuking or admonishing. The researchers carried out a pragmatic analysis of Igbo proverbs as a social practice, to establish their meaning and how its social significance are internalized and continually recreated. Language is central to the process of producing meaning. Using the Theory of Pragmeme by Jacob Mey (2001), the paper evaluates the pragmatic acts, the extent to which some of these proverbs are reformed and doctored, yet, maintain qualities of the Igbo culture while accommodating the identity of the 21st century ideology of the Igbo people. Primary and secondary methods of data collection are adopted. Being a qualitative study, the research randomly selected 12 Igbo proverbs that cut across the five Igbo speaking states of eastern Nigeria. The findings are that Igbo proverbs are essentially custodians of the Igbo cultural identity and orientalism, most proverbs have been moderated to fit the emerging trends in the identity of the Igbo ancestry.
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Uguru, Joy Oluchi. "Ika Igbo." Journal of the International Phonetic Association 45, no. 2 (July 20, 2015): 213–19. http://dx.doi.org/10.1017/s0025100315000067.
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Ika is a dialect of the Igbo language spoken in Ika South and Ika North East Local Government Areas of Delta State and the Igbanke area of Edo State in Nigeria. It belongs to the Niger Igbo cluster of dialects (Ikekeonwu 1986) spoken in areas bordering the west of the River Niger; Nwaozuzu (2008) refers to these dialects as West Niger Group of Dialects. A word list of Ika, written by Williamson (1968), was one of the earliest works on Ika and she points out in that work that Ika (and Ukwuani), though regarded as dialects of Igbo, are treated as separate on purely linguistic grounds. Ika phonology differs from that of Standard Igbo and other Igbo dialects and this is why the study of Ika has been of major interest to Igbo linguists in recent years. There have been moves to grant Ika a language status, as seen in the assignment of a unique reference code to Ika: the ISO language code for Ika is ISO 639–3 ikk while that for Igbo is ISO 639–3 ibo. Standard Igbo has the same consonants as Ika though the latter has two consonants, /ʃ/and/ʒ/, which do not exist in the Standard dialect. However, the vocalic system of Ika is largely different from that of Standard and some Igbo dialects which have eight vowels. Ika has a nine-vowel system which includes the schwa, which is a variant of some vowels. Furthermore, it has nine nasal vowels; Standard Igbo and other dialects of Igbo have no nasal vowels. Ika manifests intonation in addition to lexical tone. Standard Igbo and other Igbo dialects do not manifest intonation in the same way as Ika does; that is, they do not express attitudes and emotions through intonation. They manifest only lexical tone. In an earlier study of Northern Igbo dialects, Ikekeonwu (1986) could only discover the existence of upstep in Abakaliki dialect. Okorji (1991) and Egbeji (1999) have studied the intonation of Umuchu, an inland West dialect of Igbo. Their findings, particularly Egbeji’s, show that a declarative sentence can be changed to an interrogative one (repetitive question) by use of intonation. This is a syntactic function which can also be likened to what happens in Standard and most other Igbo dialects where the tone of the pronominal subject changes from high to low in the indication of interrogation. At present, therefore, there appears to be no evidence that attitudes and emotions can be expressed through intonation in Umuchu and other Igbo dialects as is observed in Ika.
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UCHENDU, EGODI. "BEING IGBO AND MUSLIM: THE IGBO OF SOUTH-EASTERN NIGERIA AND CONVERSIONS TO ISLAM, 1930s TO RECENT TIMES." Journal of African History 51, no. 1 (March 2010): 63–87. http://dx.doi.org/10.1017/s0021853709990764.
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ABSTRACTAmid assumptions of a hegemonic Igbo Christian identity, conversions to Islam began in the late 1930s in the Igbo territory of south-east Nigeria – the only region in the country that was not touched by the nineteenth-century Islamic jihad and subsequent efforts to extend the borders of Islam in Nigeria. Four decades after the emergence of Islam in the Igbo homeland, and with the mixed blessings of a civil war, Igboland began to manifest clear evidence of indigenous Muslim presence. A key aspect of this article is how one can be both Igbo and Muslim. It considers the complex interplay of religious and ethnic identities of Igbo Muslims (including the mapping of religious values onto ethnic ones) until the 1990s, when Igbo Muslims began to disentangle ethnicity from religion, a development that owes much to the progress of Islamic education in Igboland and the emergence of Igbo Muslim scholars and clerics. Igbo reactions to conversions to Islam and the perceived threat of these conversions to Igbo Christian identity also receive some attention in this article.
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Egbara, Chukwudi Christian. "Of Proverbs and Postproverbial (Re)Constructions." Matatu 51, no. 2 (September 21, 2020): 346–59. http://dx.doi.org/10.1163/18757421-05102009.
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Abstract This paper evaluates postproverbial (re)constructions of selected Igbo proverbs and the ‘altering alternatives’ regenerated from the original Igbo proverbs. Eighteen randomly selected Igbo proverbs, the proverbial expressions and their postproverbial (re)constructions were subjected to critical analysis. The study revealed that there are noticeable changings in rendering of the selected proverbs. These changings occur largely either due to lack of an in-depth knowledge in the usage of the traditional proverbs, disconnection with the custodians/sources of the Igbo proverbs, urbanisation influence on the Igbo speakers or both. Hence the manufacturing of the ‘altering alternatives’, known as postproverbials. The paper, therefore, urges Igbo language speakers and the would-be users, to draw closer by retracing their step in the choice and usage of Igbo proverbs against the near-overbearing influence of proverbials on the autochthonous, symbolic, semantic, and philosophical essence of Igbo traditional proverbs.
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Francis, OBITUBE, Kelvin, and OKEKE, Chukwuma Onyebuchi. "Sociolinguistic-cum-pedagogic Implications of Anglicisation: Evidence from Igbo Toponyms." Theory and Practice in Language Studies 9, no. 4 (April 1, 2019): 371. http://dx.doi.org/10.17507/tpls.0904.03.
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Naturally, a group’s urge to protect all aspects of its language against negative sociolinguistic influences is a task carried out with all dedication because a group’s language identifies them, tells their story and showcases their cultural heritage. Presently, Igbo toponyms are seriously threatened by anglicisation. The paper’s main objectives are to highlight the various forms of anglicisation observed in Igbo toponyms, their negative influences on the Igbo language, and how to overcome this negative sociolinguistic phenomenon. The paper adopts a qualitative analysis approach; and observes that Igbo toponyms are actually anglicised, following the trend left by the British by adding ‘r’, ‘h’, ‘aw’, etc., with negative effects such as wrong spelling and meanings of Igbo toponyms, loss of history and cultural heritage of the Igbo etc. If this negative sociolinguistic phenomenon is left unchecked, potential loss of some letters of the Igbo alphabet and the Igbo language endangerment, are imminent.
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Oweleke, Esther N. "Igbo dialects and the citation-form: the possibility of a standard Igbo dictionary." AFRREV LALIGENS: An International Journal of Language, Literature and Gender Studies 9, no. 1 (April 28, 2020): 95–107. http://dx.doi.org/10.4314/laligens.v9i1.9.
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It is the norm in lexicography to have dictionary headwords in the standard variety of the language. But up to date, no Igbo dictionary exists in this variety. Most Igbo lexicographers have adopted the dialectal or multidialectal approach in their choice of a citation-form. The multiplicity of Igbo dialects accounts for this situation. This paper examines both sound and lexical variations in the language; describes the lexicographic problems of choice and arrangement of headwords, and discusses the suitability of the Igbo dictionary as a tool for standardizing the language. Two major sources of data were employed: the modified Ibadan 400 wordlist of basic items - used for a survey of the seven dialect zones identified by Manfredi (1989), and the dictionaries of Welmers and Welmers (1968), Williamson (1972), Igwe (1999) and Echeruo (2001). The paper demonstrated that sound and lexical variants in Igbo can be harnessed by Igbo lexicographers to produce an Igbo dictionary in the standard variety. Considering the optimal benefits derivable from a standard dictionary, the following suggestions for future Igbo lexicographers are proffered: words from different dialects of the language should be included in the dictionary; the standard forms be selected and consistently entered as headwords. Words with sound variation should be treated as sub-entries and lexical variants be cited as main-entries in their right alphabetical positions. The paper argued that, for the Igbo dictionary to fulfil its indispensable role as a language standardizing tool, the production of a Standard Igbo dictionary is imperative in Igbo lexicography and Igbo language studies.
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Ezejideaku, Emmanuel, and Esther Nkiru Ugwu. "Igbo English in the Nigerian video film." English World-Wide 30, no. 1 (February 17, 2009): 52–67. http://dx.doi.org/10.1075/eww.30.1.04eze.
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This paper examines the use of Igbo English, one of the ethnic varieties of Nigerian English, in the Nigerian video film. By Nigerian video film, we mean video films produced in, and/or about Nigeria in English as opposed to those produced in Nigerian indigenous languages which are variously known as Igbo video films, Yoruba video films, or Edo video films, among others. The data for this study come from a random selection from video films produced in Nigeria between 2003 and 2006. In all the films studied, it is observed that Igbo English is essentially the medium of communication. Igbo English is one of the three major ethnic varieties of Nigerian English and is characterized by the fact that, while the vocabulary is mostly English, the sentence pattern is essentially Igbo. The choice of Igbo English as the medium for the films seems to be part of the efforts by the producers to retain, as much as possible, the “Nigerianness” of the films, which inevitably have to be produced in English to accommodate the international audience. This study observes that Igbo English, as used in the films studied, manifests itself in four forms: Igbo English proper, composed of English vocabulary in Igbo sentence structure; Engligbo, a form of code-mixing that is almost a fifty-fifty blend of English and Igbo; translation, in which Igbo idiomatic and other rhetorical expressions are transferred literally into English; and errors induced by the influence of the mother tongue (Igbo) on English.
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Anthony, Douglas. "‘Islam Does Not Belong to Them’: Ethnic and Religious Identities Among Male Igbo Converts in Hausaland." Africa 70, no. 3 (August 2000): 422–41. http://dx.doi.org/10.3366/afr.2000.70.3.422.
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AbstractBefore the civil war, conversion to Islam for Igbo men resident in the predominantly Hausa city of Kano in northern Nigeria usually meant becoming Hausa. More recent converts, however, have retained their Igbo identity and created an organisation, the Igbo Muslim Community. Three case studies from the first group detail the process and criteria of becoming Hausa, including immersion in Hausa economic and social networks; three case studies from the second group demonstrate that, while Hausa-centred networks remain important, converts have worked to construct new, Igbo-centred support structures. The watershed in the changing relationship between religious and ethnic affiliation for Igbo converts is the end of the war in 1970 and resultant changes in Igbo perceptions of Muslims, and changes in Igbo community structures.
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Agama, Christian Sunday. "Symbolism and social order among the Igbo." Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 9, no. 2 (October 27, 2020): 17–34. http://dx.doi.org/10.4314/ft.v9i2.2.
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In this essay, I argue that though symbolism performs many roles in different cultures, it has a uniquely moral one in Igbo land. That unique role which symbolism performs in the pristine communalistic Igbo society concerns the regulation of human freedoms and actions in order to maintain social order. But is this something that can be sustained in a modern Igbo society that is more individualistic than communalistic? This paper is of the view that through the proper maintenance of such symbolism: social control between individuals and groups shall be more coordinated in the contemporary Igbo world; regulate and checkmate the Igbo moral consciousness of oneness; control some cultural maladjustment and bring more about social unity in Igbo land.
Keywords: Symbol, Symbolism, Social Order, Igbo, Oji
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Oyali, Uchenna. "Bible translation and lexical elaboration." Sociolinguistic Studies 17, no. 1-3 (August 7, 2023): 205–28. http://dx.doi.org/10.1558/sols.24055.
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This study investigates how the translation of the word ‘virgin’ in the Igbo Bible has expanded the Igbo lexicon and how this lexical enrichment has spread among Igbo speakers. Although prior to their encounter with Christian missionaries in the 19th century and the subsequent translation of the Bible into Igbo, Igbo people had words that referred to virgin, these words were polysemous as they were also used for young and unmarried persons. In the course of translating the Bible into Igbo, Christian missionaries transferred the biblical euphemism for sex, ‘to know’, into the Igbo Bible and used same to innovate terms for ‘virgin’, thereby distinguishing a virgin from an unmarried or young person who might have had sex. Adapting the concept of language elaboration, this study analyses the lexical processes involved in creating these new terms. Then it presents findings from a questionnaire survey on the spread of the innovated terms among Igbo speakers. The survey findings demonstrate that the biblical innovations have not only spread among Igbo speakers but also became a springboard for further lexical innovations. This article accentuates the impact of Bible translation in reshaping the Igbo language. It also reveals the involvement of the language users in the process of language change.
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Ezenwafor, Chibunma Amara. "Vowel Harmony Peculiarities in Ekwulobia Igbo." CLAREP Journal of English and Linguistics 1 (October 10, 2019): 201–14. http://dx.doi.org/10.56907/gat43b0c.
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Patterns of vowel harmony in the Igbo language vary from one variant of Igbo to the other. Employing a descriptive framework, this study examines the operations of vowels and their harmonic peculiarities in the Ekwulobia dialect of Igbo. It established that Ekwulobia Igbo has eight phonemic vowels dividing neatly into two sets, and one phonetic vowel [ɛ] that occurs in a mutually exclusive environment. Unlike the Standard and the Onitsha Igbo, the perfective marker suffix in Ekwulobia Igbo adheres strictly to vowel harmony rule within the perfective verb form. Observed also is the fact that the cv (where c is the alveolar nasal /n/) and vcv (where c is the voiced glottal fricative /h/) demonstrative markers also conform to the vowel harmony rule; a pattern which is not obtainable in Standard and the Onitsha Igbo. Finally, in marking negation in the Ekwulobia Igbo, there is a strict correspondence of the vowel of the suffix with the vowel of the root. It might suffice to say, therefore; that in the Ekwulobia Igbo, there seems to be a stronger harmony pattern as demonstrated in the perfective marker suffix, demonstrative markers, and negation marker suffix than seems to operate in the Standard and Onitsha Igbo dialects, a feature which is quite peculiar to it.
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Ibrahim, Dr Amal M. A. "THE IMPACT OF COLONIZATION ON IGBO CULTURE." Journal of English Language and Literature 09, no. 02 (2022): 93–99. http://dx.doi.org/10.54513/joell.2022.9213.
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The study highlights the dramatic changes that have arisen in Igbo culture. The study displays some of the valuable dramatic changes carried through by white men or colonizers such as spreading and encouraging Christian religions, stopping the taking of the life of twins, and ending polygamy. The colonizer did good things for the Igbo such as opening schools and spreading education which helped the Igbo people to raise the level of their academic and cultural capabilities. The colonizers were smarter in altering the Igbo traditions. For instance, the system of the leadership of the clan or tribe has been stopped and the worship and sacrifice to unidentified gods were replaced by the Christian religion. According to the Igbo, the colonizer could not identify the valuable elements of the traditional Igbo culture that kept the Igbo living together in peace and security and have cooperation and loyalties to their tribe or clan and leadership. The study concludes that the colonizers have brought forth a lot of benefits for Igbo. Chinua, the author of the novel was awarded higher education and was turned into a Christian. On the other hand, Okonkwo symbolizes the Chinua who wishes to go back to the Igbo heritage but failed to withstand the colonizer's culture and attempted suicide.
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U., Nnyagu, and Igwedibia A. "Material Lore as an Appendage of Folklore: The Kola Nut Example." African Journal of Culture, History, Religion and Traditions 6, no. 2 (October 14, 2023): 56–62. http://dx.doi.org/10.52589/ajchrt-h8mg2bgp.
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Kolanut is an indispensable aspect of the Igbo tradition. As an integral part of the Igbo tradition, kolanut is present in every traditional and customary festival in all parts of the Igbo society. It is held in high esteem in Igbo as no festival would take place without the presence of kola. According to the tradition, kola nuts must be prayed with, broken and eaten by the people present before any occasion can progress. In the same vein, any visitor to an Igbo person, not offered a kola nut by the guest is simply understood to mean that he is not welcomed by the guest. Despite the role of kolanut in the Igbo society, many Igbo people are ignorant of the significance of kolanut and the right way to use kola nuts for an occasion. The researchers are aware that many people have written on kola nuts but the writers concentrated solely on the importance of kola nuts. In this paper, the researchers have decided to take a different part by vividly analysing the significance of kolanut in the Igbo society, with emphasis on the symbolic implications of each type of the Igbo kola nuts. As the research bothers on culture, the researchers see New Historicism as the most appropriate theoretical framework for the study.
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Chukwudi, Ezenwa, Bons N. Obiadi, I. M. Onuorah, E. I. Kikanme, P. U. Mbah, and C. C. Okafor. "Nri People and the Challenges of Preserving the Igbo Custom and Tradition: the case of Establishing an Igbo Traditional Centre." RESEARCH JOURNAL OF HUMANITIES AND CULTURAL STUDIES 9, no. 1 (October 16, 2023): 23–29. http://dx.doi.org/10.56201/rjhcs.v9.no1.2023.pg23.29.
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The lifestyle in Nigeria is shaped by distinctive ethnic groups and their culture. Most times, people come together in centres, public spaces to experience their culture, lifestyles and exhibitions. These centres are in most cases, called cultural centres. Over the years, they have played tremendous role in societies by promoting the arts, history, religion, and heritage of different cultures and the way of life of a particular group of people or community. At Nri, a town in Anocha local government area in Anambra State, the people still maintains the culture and tradition of the Igbo people yet, with no physical structure that supports such. Nri is widely asserted to be the motherland and cradle of the Igbo ethnicity. The leader of Nri, is the priest-king in its truest definition, more of a ritualistic father figure with mystic powers, but no military authority. With the disappearing tradition of the Igbos’ culture, and Nri particularly, the history of the people have been given very little attention as a result, a variable and sustainable eco-cultural tourism, through the use of museums, historical sites and cultural festivals, is needed for a logical prosecution of the war against the eradication of Igbo custom and Tradition.
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Uwaegbute, Kingsley Ikechukwu, Stanley Ndubuisi Nweze, and Onyekachi Gift Chukwuma. "“May God Bless Nnamdi Kanu Wherever He Is”: Biafran Separatist Nationalism in Nigeria and the Emerging Roles of Igbo Christian Leaders." African Studies Quarterly 21, no. 3 (December 15, 2022): 21–38. http://dx.doi.org/10.32473/asq.21.3.135953.
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The Biafran separatist calls of Nnamdi Kanu and IPOB have spread like bush fire over the years among Igbo people. Presently, it is one of the most discussed topics among Igbo people and Nigerians. The narrative of both Kanu and IPOB operate is that Igbo people are marginalized in Nigeria and therefore need freedom. This article examines how some Christian leaders of Igbo extraction now fit into the picture as regards Biafra separatist cause. Utilizing oral interviews and the theory of marginalization, the article illustrates how some Igbo Christian leaders are now supporting the Biafran separatist cause. Their strategy appeals to the Christian faith for justification for Biafran separatism. Hence, ‘spiritual legitimization’ of the Biafran cause by some Igbo Christian leaders helps make Biafran separatism more appealing to many Igbo youth. Christianity now plays a role in the Biafran separatist struggle, although usually neglected in the discourse on Biafra.
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Ude, Donald Mark C. "Modernity and the Igbo Lifeworld: Theorizing the Modernization Dynamics of the Igbo World from the Habermasian Framework." Philosophia Africana 20, no. 2 (October 2021): 129–52. http://dx.doi.org/10.5325/philafri.20.2.0129.
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Abstract This article theorizes the modernization dynamics of the Igbo world, using the Habermasian framework. Drawing on Habermas, it argues that Igbo modernity or, more precisely, the transformations associated with Igbo modernization, may be understood in terms of the “uncoupling” of systems from the Igbo lifeworld. Relatedly, it further argues that the crises and pathologies that attend modernity in Igboland owe largely to the “colonization” of the Igbo lifeworld by systems of modernity consequent upon this uncoupling. The article pays special attention to the realm of the lifeworld because it is a neglected sphere in the scholarship on the Igbo (African) experience of modernity. Besides, focusing on the Igbo lifeworld would provide the much-needed contextualized reading—one steeped in Africa—of Habermas’s important but rather rarefied theory of modernity. The significance of the article perhaps lies in this two-pronged engagement—the focus on lifeworld and the attempt to contextualize Habermas.
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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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Eze, Okonkwo C. "Deities as the third arm of traditional Igbo government." IKENGA International Journal of Institute of African Studies 24, no. 3 (September 30, 2023): 1–20. http://dx.doi.org/10.53836/ijia/2023/24/3/008.
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Igbo studies, especially on political organisations, have enjoyed robust scholarly attention in historical discourse in recent times. The Igbo, unlike their immediate neighbours such as Benin (Edo) and the Igala, ran two parallel systems of government in the pre-colonial period. While some practised a centralised system of government, a reasonable number of Igbo communities contended with decentralised systems. Some reasons for the reign of peace and harmony amongst the Igbo have remained largely uninvestigated and unappreciated. The role of deities as the judicial arm of government in the defence and execution of the law in Igboland has been sketchy in the literature. This extant gap appears to have been ignored by most Igbo scholars who, having been trained in mission schools, have negatively profiled deities and their roles in the traditional Igbo political system. This Eurocentric view calls for a re-interpretation so as to broaden the frontiers of knowledge of this religio-political institution and its role in justice delivery among the Igbo in the decentralized group. This study, therefore, investigates the role of deities in the sustenance of village democracy and autonomy in Igboland. Data garnered from the above sources were organised, analysed and presented through descriptive and analytical approach. This study stirs up deeper insight into this more or less dormant area of Igbo history and also arouses scholarly attention thereto. The study found that deities in non-centralised Igbo communities substituted monarchical institutions and thus brought spiritual dimensions into the Igbo system of governance.
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Abakporo, Princewill, and Gloria Samuel. "Between e-culture and real culture: a peep through the lenses of Nollywood." Pedagogika Społeczna Nova 2, no. 4 (February 12, 2023): 149–63. http://dx.doi.org/10.14746/psn.2022.4.09.
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E-culture otherwise referred to as electronic culture has become a robust field of study especially in understanding its trajectories and intersections with politics, economy, propaganda, education, culture, and arts. The term which generally captures everything that can be classified as online or digital culture has become a dominant factor in (re)imaging, projecting, and influencing opinions about individuals, ideologies, policies, culture, and arts. It has also fueled debates about fidelity between what is projected online and the reality of the situation offline especially as seen in Nollywood films. This work pilfers from the canons of Cultivation and Spiral of Silence theories, to investigate the fidelity of Nollywood as e-culture to Igbo culture and the consequent transnational impressions created by the medium about the Igbo character and his cultural allegiances. Through assessment of Igbo cultural motifs in domains of costume, makeup, and Igbo character portrayals in recently selected films, this work fingers Nol- lywood as responsible for the demeaned diasporic perceptions about Nigeria as well as the persistent Igbo cultural erosions. It concludes that while we give credit to Nollywood in areas of thematic render- ing of the Nigerian realities, the Igbo contextual (Igbo periodic and geographic settings) presentation is what this paper classes as pseudo-culture, a culture that betrays its source or what Ernest-Samuel Glo- ria refers to as “imitation of imitation.” It recommends among others, the privileging of a re-engineered mindset of filmmakers and cultural research in Igbo films to redeem the Igbo identity and possibly avert the UNESCO prediction of erosion of salient aspects of Igbo Culture by 2025.
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Ezeanolue Uju, Scholarstica, Faith Onwuchekwa, and Chike Nwosu. "ENTREPRENEURIAL TRAINING AND PERFORMANCE OF SMALL AND MEDIUM ENTERPRISES AMONG IGBO TRADERS IN ANAMBRA STATE." International Journal of Management & Entrepreneurship Research 4, no. 5 (May 19, 2022): 253–67. http://dx.doi.org/10.51594/ijmer.v4i5.321.
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This study examined the influence of entrepreneurial training on the performance of small and medium enterprises (SMEs) among Igbo traders in Anambra State. The population of the study consists of all the SMEs owned by Igbo traders in Anambra State. Multi-staged sampling technique was used to determine the sample size of the study. The study employed descriptive and inferential statistics on a sample of 482 respondents. Simple percentages and regression analysis of Ordinary Least Square (OLS) were used to analyze the study. From the analysis of the study, findings revealed that: Business risk has a significant effect on the performance of SMEs among Igbo traders in Anambra State. Business skills were found to be statistically significant in influencing the performance of SMEs among Igbo traders in Anambra State. Mentorship has a significant effect on the performance of SMEs among Igbo traders in Anambra State. Business communication has a significant effect on the performance of SMEs among Igbo traders in Anambra State. Business tolerance has a significant effect on the performance of SMEs among Igbo traders in Anambra State. It was concluded that entrepreneurial training has a significant positive influence on the performance of small and medium enterprises among Igbo traders in Anambra State. Among other this, it was recommended that the owners of SMEs particularly should strive to learn enterprise risk management and that their training in business skills is imperative. Keywords: Entrepreneurial Training, Performance, Small and Medium Enterprises, Igbo Traders and Anambra state
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Olumba, Philomena Ijeoma, Stephanie Terna, and Torkuma Tyonande Damkor. "A comparative semantic analysis of personal names in Igbo and Tiv." Journal of Languages, Linguistics and Literary Studies 2, no. 3 (August 11, 2022): 101–8. http://dx.doi.org/10.57040/jllls.v2i3.271.
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The study entitled ’A comparative semantic analysis of personal names in Igbo and Tiv’ is relevant because the available literature at the disposal of the researchers do not treat the semantics of Igbo and Tiv personal names from the comparative perspective. Hence, the present study is designed to examine the personal names in Igbo and Tiv with the aim of discovering the similarities and differences between Igbo and Tiv personal naming systems. The study is predicated on LoCatsro (2012) notion of Anthropological Pragmatics. LoCatsro notion holds that the interpretation of semantic elements and properties are based on cultural peculiarities that can only be understood using the link between culture and contextual meaning of words. The conceptual framework supports the present study because it accounts for the existing personal names in Igbo and Tiv. The personal names in Igbo and Tiv, which are means of group and individual identities, usually reflect the experiences, wishes, religious beliefs, expectations, opinions, advice and caution among the peoples. The findings of the study show that the naming systems for the Igbo and Tiv personal names share some similarities based on the belief in God Almighty, philosophy about life, importance of children, circumstances surrounding the birth of a baby or the parents at the time of the childbirth. On the contrary, the naming systems of Igbo and Tiv differ due to certain beliefs that are peculiar to the Igbo and the Tiv peoples respectively.
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Peter Chukwuemeka Iloanya and John Nwanegbo-Ben. "Entrepreneurship and dignity of man in Igbo Worldview." World Journal of Advanced Research and Reviews 12, no. 1 (October 30, 2021): 047–55. http://dx.doi.org/10.30574/wjarr.2021.12.1.0498.
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One of the greatest values in Igbo cosmology just like most people of the world is the dignity of the human person; and the parlance that there is dignity in labour is not strange to the Igbo people of Nigeria. In fact, it would be said that ndi Igbo are the people that understood the parlance better than every other people of the world. Consequently, an Igbo person does anything humanly possible to acquire the dignity bestowed by labour on humanity through genuine means he or she knows how.One will now wonder little why ndi Igbo engage in all sorts of enterprise excluding none. This is because they believe that it is in enterprise that man’s dignity is haboured. Physically, among the factors that enhance man’s dignity, wealth is the simplest and most visible that one can easily access; ndi Igbo believe that it is through ones enterprise that wealth can be created. Therefore, the paperseeks to consider analytically those enterprenual activities that ndi Igbo explore such as Igbaboi, Imuahia, olu aka and other entrepreneurial and apprenticeship system through which they ensure that wealth keep on circulating in their midst in other to ensure that man’ dignity remains sacrosanct in Igbo cosmology.
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Oyali, Uchenna. "The Retranslation Hypothesis and Lexical Borrowings in Bible Translations into Igbo." Lebende Sprachen 63, no. 1 (April 3, 2018): 84–100. http://dx.doi.org/10.1515/les-2018-0005.
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AbstractIn this paper, I explore the validity of the retranslation hypothesis – that the first translation of a text tends to be more target culture oriented than subsequent translations – in representations of certain Biblical concepts in the translations of the Bible into Igbo. Specifically I investigate instances of lexical borrowings in the first complete translation of the Bible into Igbo because, following from the hypothesis, subsequent translations of the Bible should also borrow the same items. I discover that most of the borrowings in the first translation are de-borrowed in the retranslations, while the retained borrowings undergo various forms of grapho-phonological adjustments to reflect the Igbo linguistic system. Thus, the retranslation hypothesis is not validated in this study. I trace this choice of indigenization in the subsequent translations to the agents involved in the translations. Being specialists in Igbo Studies, they understand the Igbo linguistic system better than the agents of the first translation who were mainly European missionaries with little knowledge of the language system. Unlike the missionaries, these Igbo agents are not only interested in having the Bible in Igbo, but also in having it in an Igbo that is in sync with the way the language is actually used.
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Nwigwe, Nwakaego, and N. O. Obeka. "Communicative Approach in Developing the Oral Communicative Ability of Igbo L2 Learners at The Upper Basic Level in Ebonyi State, Nigeria." British Journal of Education 12, no. 3 (March 1, 2024): 8–15. http://dx.doi.org/10.37745/bje.2013/vol12n3815.
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It has been observed that Igbo L2 curriculum has not been promoting the major objective assigned to it, namely, to inculcate in Igbo L2 learners’ communicative competence in Igbo language. This study investigated the effectiveness of communicative approach on oral communicative ability of Igbo L2 learners at the upper Basic level. The quasi-experimental research design involving non-randomized experimental research design. Two research questions and one null hypothesis guided the study. The sample for the study consisted of ninety (90) Jss II Igbo L2 learners drawn from two intact classes in Ebonyi Local Government Area of Ebonyi State. Igbo L2 learners were taught for six weeks (6) using the communicative approach. Mean and standard deviation were used to answer the research questions while t-test statistics was used to test the null hypothesis at 0.05 level of significance. The results revealed that L2 Igbo learners taught with communicative approach achieved higher in their communicative ability than those taught with conventional method. The study, therefore recommends that teachers of Igbo as a second language should adopt a communicative approach in teaching. They should combine dialogue, games, contests, role play and songs so as to motivate learners and make their lessons very interesting.
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Nnaemedo, Bartholomew. "MONSIGNOR PROFESSOR SIMON O ANYANWU'S CALL FOR A DAILY CATHOLIC NEWSPAPER IN SOUTHEAST NIGERIA: IMPLICATIONS FOR IGBO LANGUAGE PROMOTION." International Journal of Education Humanities and Social Science 06, no. 03 (2023): 56–68. http://dx.doi.org/10.54922/ijehss.2023.0518.
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Msgr Prof Simon Anyanwu, in his work, Igbo Catholicism on the Move, called for a daily Catholic newspaper in Southeast Nigeria. This paper investigates the implications of that call for Igbo language promotion. Specifically, it aims to portray how implementing that clarion call would promote Igbo language documentation, preservation, maintenance, development, propagation, revitalisation, renaissance, and hybridisation. The primary data sources are the work mentioned above and interviews, while the library and the internet are the secondary sources. The theoretical framework is Joshua Fishman's theory of revising language shift. The data analysis and interpretation methods are descriptive, analytical, and hermeneutical. However, the finding indicates his advocacy for a daily Catholic newspaper is implicitly Igbo language-promoting. Thus, this paper recommends that the proposed newspaper promote the Igbo language unreservedly and simultaneously translate to running Igbo and English versions.