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The Place Of Goats In The Igbo Culture
I will not go to the village this past Christmas but I am contacting my people, kill President Obasanjo if you want, but thank your government for giving Nigerians GSM (pronounced gisim) cell phones. It’s a small miracle that I can talk to my people especially my uncle Igwe, Nna Ochie and the patriarch of my mother’s family who are talking to us reminding us that I have not yet ‘killed’ the tradition. ewu nwadiana for my mum’s umunna. He reminded me that since my mother was a member of the disciples in Umu Ada, we should try to include the celebration in our plans for the New Year before we find the ridiculous description of efulefus for ourselves.
I love Igbo culture but followers and lovers of Igbo culture will tell you that Ndigbo has this thing for goats and cows, especially goats, animals that don’t give birth much, choose to rely on their Hausa-Fulani brothers from them. North to provide all their protein needs. Perhaps as a result of oral tradition (imposed by the elders over the years) but it would seem that no event in a traditional Igbo family, kinship or village is complete without one or two goats, even a cow being impaled . or wire to hang and sleep.
This makes me wonder how the Ndigbo will fare in the end if their tumultuous desires and ambitions for the division of Nigeria finally come to fruition, if the wandering Hausa-Fulani herdsmen are guarded- their flocks of sheep, sheep, goats and cattle return home. North. Would Ndigbo still be able to sustain feasts and other people such as igbu ewu nwadiana, ewu umunna, gba nkwu obinrin and others where goats play a big part?
Uncle Igwe means that it is time for me to visit the Hausa-Fulani area in Eke Awka for the four criminals who will be used at the ceremony to kill the Nwadiana menace. There was also a subtle suggestion from him that my ‘situation’ required that in a situation of danger, I should think of killing a cow instead of the one that would be better, not that they were not happy to take the goat from me but done in Igbo language. traditionally, we think that your situation (judged by your ability to pay) should also decide if you should leave it easy with a goat, or if you should press it for manure for the event his nwadiana flare. The later choice can give you top nwadiana fame or nwadiana status.
If you read Chinua Achebe’s book Things Fall Apart, you will remember that Okonkwo fled from Umuofia to Mbanta, his mother’s village after killing Ezeudu’s sixteen-year-old son at Ezeudu’s funeral, and spent seven years in exile there. Therefore the Igbo man traditionally maintains a close relationship with his mother’s people, as a retreat if the need arises to run away from his own village like Okonkwo did. Although the reasons today may not be due to the need to secure a second home in case of emergencies, such relationships with the mother and the community are still maintained even if it makes the community spirit and the relation of the Igbo culture. . To consider that he is eligible for such benefits however requires that a person do certain procedures, one of them is to kill the traditional nwadiana risk, after which the person’s position will be automatically raised to that of the great nwadiana or top nwadiana.
The death of the nwadiana is a big decision based on the size of the nwadiana bag, and also on the family of his mother. Nwadiana is accompanied by her family members and close friends to the ceremony, and the ceremony usually takes place in her mother’s or father’s household. However, the aunts and uncles who have all moved from the big tent to their own houses that they can build in the village, then the ceremony will take place in the courtyard of the his aunt, uncles or other surviving relatives. his mother’s children. There are many foods as well as different drinks served on the day, all provided by nwadiana. All the elders who are there are blessed, we leave a libation, and we call upon the spirits of the deceased ancestors to protect and be good. In the interview that day, as everyone is having fun, the elders will joke about a special job in the village for the nwadiana, this can be from giving school students a bill, up to the evaluation of the village road and so on. that’s how it is. It is meant to be seen as obligatory tasks but the nwadiana will also be expected to help his mother’s family and the village in one way or the other where he can.
We think that after the nwadiana birth ceremony, the nwadiana will be the one who deserves to share almost equal rights with other children born in his mother’s village, this also means that he will be bound by the same local laws and customs , with him. to marry a wife among his mother’s relatives. Apart from other rights, a nwadiana can be allocated a piece of land for his own use, and his mother’s relatives will not hesitate to slap him on the back whenever and wherever they see him to bless the local adili chief, the Iga aka cha ibe unu pronunciations, all the nwadiana’s slightly and humble bow / prostrate wherever you see mothers, cousins and brothers. Women are not excluded from such privileges, although some modern nwadiana have been known to be cunning enough to refuse such a bow or to bow before their maternal uncles for traditional renewal rituals.
Women born to women or girls are not known to work in the nwadiana gambling system; they may come but they will come very quietly. It is usually a man’s word (the woman’s sons) although some Igbo people may do this in a different way. Even if such girls are Oke Ada, they have more success in life and are the sponsors of the event, yet they have to remain ‘quiet’. The igbu ewu nwadiana is simply a symbolic ceremony, traditionally it was meant to mark a day when sons of daughters (Umu Ada) return from the community to show gratitude and love to their maternal relatives (Ndi Nna Ochie and Nne Ochie) . by whom they were brought into the world.
Most of the time, only one ceremony is held by an Ada family in each village, for example if a village girl or a relative gets married and gives birth to three sons and two daughters in her family, the ceremony of killing the nwadiana. it will be done for all the children of the woman on the same day, usually in the name of the eldest son who is expected to lead his other brothers. The eldest son can also be sponsored or supported by his brothers and sisters who are considered unfit to finance, but the custom gives him that opportunity to lead the rest to the occasion. It is a matter for everyone and does not require repetition, although the nwadiana can always return to his mother’s village to eat under other traditions but not in the name of killing the nwadiana if he has already done so. Also, parents can sponsor the nwadiana risk for their children even when they are still children or in their youth, that is also acceptable. If in the future the children want to go back to their mother’s village for a rehearsal, it is still acceptable but they will see it as a mere munna festival, Ndigbo are not difficult to resist the opportunity to gather to eat and have fun with each other .
On the issue of danger and their role in Igbo culture, it is surprising that the poor have not been destroyed by how we kill them for our various festivals and cultural celebrations. Perhaps the next generation may not have enough money to spend on their own nwadiana and other celebrations. Perhaps someone should propose a bill in the National Assembly that would place goats on the endangered species list. Although the Hausa-Fulani goat herders are not known to use any scientific methods in the breeding of goats, relying mostly on traditional methods of grazing and grazing, it is still one of the many wonders of this season of the goat. , rams, sheep and cattle are still abundant in many markets of Eke, Nkwo, Orie and Afor in Igbo land.
Perhaps those who are important in the breeding of ducks in Igbo town are the ones who are paying a lot of attention. A traditional wedding or other ceremony that is completed in Igbo societies without the provision of a popular religious ceremony. Umunna usually asks for a goat as big as a cow from the well-off, and they have been known to cancel wedding ceremonies in the past because of the size of the goat he brought. Mothers have a different perspective on the risk issue, for them from the size of the goat they will see whether the beneficiary or the future husband will be able to take care of their daughter, as well. decide whether the future son-in-law will remember his future sons-in-law. Ummunna accepts the idea that if the future son-in-law brings a small duck, a small chicken (egbene) and a small yam tuber (Mbaji) to his sons-in-law showing signs of stubbornness, and lack (cotton wool). ). They do not like such in-laws.
It will be interesting to see what animal rights activists have to say to that, but before they start thinking of sticking their noses into African traditional texts, they should wait at least until I kill the nwadiana menace of myself I don’t want their antics to lead to the goat’s money going on the roof. Imagine what the next scenario is, tuafiwa!
Ada – A female child but more commonly refers to the first born daughter in a family.
Alu – an act or sin that is sacrificial, also considered an abomination.
Egbene – male chicken / rooster
Efulefu – someone who is not social in the eyes of society, someone who has no respect for age or culture.
Eke, Nkwo, Orie and Afor – native market days in Igbo, also used to calculate the native Igbo week.
Danger – duck.
Ewu Umunna – a special duck that exists for Umunna.
Iga aka cha ibe unu – You are more fortunate than all the people of your father.
The killing of the nwadiana – the celebration and ceremony of the nwadiana has the traditional process of killing a duck for his mother’s people, the killing of the duck is a symbol and it makes the relationship between the nwadiana and his mother’s people strong.
Igba nkwu woman – the traditional Igbo marriage ceremony
Umunna – a large group of relatives, they have a lot of power and have the last word in many family matters such as marriage, land dispute etc.
Umuada – girls who are born into a particular community, relationship or family but who have married outside but occasionally return to their community, they are a very powerful group in Igbo societies.
Mbaji – yam tuber
Nwadiana – means ‘son of our daughter’, refers to male children of a woman born to a particular family, village or kinship.
Nna Ochie – Words for the families of mothers and fathers
Nne Ochie – Words for Nwadiana mothers
Nnukwu nwadiana/Oke Nwadiana – appropriate nwadiana, sign of acceptance and respect compared to other nwadiana that can be eaten like yellow.
Nkita – Dog
Obi – a small farm, under the entrance of an escape route, is used as a reception area in traditional Igbo communities. Obi used to be built with mud and wooden roofs, today’s Igbo men have tried to maintain such a “traditional” look even when they use modern construction materials to build their houses.
Oga adili gi nma – It shall be well with you.
Oke Ogo – Also called Oke Ogo, praise and greeting, salutation for the son’s husband who is high by his in-laws.
Oke Ada – Congratulations or praise for a successful girl born into a particular family, relationship or clan.
Omenani – refers to the customs, traditions and practices of the Igbo.
Ow ite – A derogatory term used for someone who is suffering from the poor.
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