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Igbo people

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Igbo "Ndi Igbo"
Olaudah Equiano • Michael Iheonukara Okpara

Total population
20–30 million^[1]
Regions with significant populations
Nigeria, Cameroon, other West African countries
Language(s)
Igbo, English
Religion(s)
Christianity, traditional, Judaism
Related ethnic groups
Ikwerre

The Igbo, sometimes (especially formerly) referred to as the Ibo/Ebo, are an ethnic group in West Africa numbering in the tens of millions. Most Igbo people live in southeastern Nigeria, who are one of the largest of the Nigeria's population;^{[citation needed]} they can also be found in significant numbers in neighboring Cameroon and other African countries as well as in other countries outside of Africa. Their language is the Igbo language.

The Igbo in Nigeria are found in Abia, Anambra, Ebonyi, Enugu and Imo, as well as in Delta and Rivers States. The Igbo language is predominant throughout this area, although English (the national language) is also spoken. Prominent towns in Igbo country include Aba, Abiriba, Awka, Abba, Nigeria, Avu, Owerri, Orlu, Nnewi, Mbaise, Nsukka, Enugu, Onitsha, Afikpo, Okigwe, Umuahia, Asaba, Ohafia, Arochukwu,Ngwo, Mbaitoli, Ikeduru and Ihiala amongst others.

See also: Igbo mythology

The Igbo believed in a benevolent creator or Chukwu (also known as Chineke) (i.e. Almighty God), that each individual was born with a spiritual assistant or guardian principle, Chi, unique to each individual, and that the individual's fate and destiny was determined by their Chi.^[2] Thus the Igbo say that siblings may come of the same mother but no two people have the same Chi.

In addition to Igbo belief in a supreme deity, the Igbo traditional belief system also included other "lower-deities" and providences related to different aspects of Igbo cosmology. This is similar to other African traditional belief systems including those of Ancient Egypt and Ancient Ethiopia (Kush).

The Igbo also believed in principal spirits of the sun (Anyanwu), the sky (Igwekaala) and thunder and lightening (Amadioha). Ala was the goddess of the Earth moral rectitude and also the guardian spirit of living descendants. There were numerous other deities related to rivers and streams, forests and sacred woods, agriculture, professions, the days of the calendar which was (and still is) structured around major and minor market days, the , and so on.

Another principal deity was Njoku or Ajoku, guardian deity of the yam - which in previous times was the major staple crop of the Igbo. In parts of Igboland there are still annual rituals in honor of the yam deity known as Ifejioku In some parts children who were dedicated to the service of the deity were named Njoku. As adults such children were expected to become prosperous yam farmers which made them into nobility.

Each major deity had a priest in every town that honored it, and the priest was assisted by a group of acolytes and devotees.

The Igbo world was divided into several interconnected realms, principal among them being the realm of the living, the realm of the dead or of the ancestors, and the realm of the unborn. Individuals who led an honorable life and received a proper burial proceeded to the ancestral realm to take their place among the ancestors or Ndichie. From there they kept a watchful eye on the clan and visited their loved ones among the living with blessings such as fertility, good health, longevity and prosperity. In gratitude the living offered sacrifices to them at the family hearth, and sought their counsel.

Children are still considered the greatest blessing of all and this is reflected in popular names such as Nwakaego; a child is worth more than money or Akuakanwa; no wealth is worthier than a child, or Nwabuugwu; a child is the greatest honor. In many parts of Igboland, women who successfully deliver ten children are rewarded with special celebrations and rites that honor their hips. Infertility is considered a particularly harsh misfortune. The Igbo believe that it is children who perpetuate the race, and in order to do so children are expected to continue Igbo tradition and ways.

The Igbo are known historically for their republicanism and the absence of monarchical or central political structures among them as a group. Igbo contempt for monarchies is conspicuously embedded in the popular saying and common name, Igboamaeze; the Igbo recognize no kings. This is so because the Igbo believe that there is a king in every man, in other words that each person is a king unto themselves and master of their own affairs. Each Igbo community or clan is organized around age groups, social organizations, the revered and accomplished and family heads with a special place for the priest. Deference is paid to the eldest man in the clan, but each grown man has a say in the affairs of the community. Issues that affect the clan are publicly tabled and discussed and the opinion of each grown man is taken into consideration in order to reach consensus. Affairs that particularly affect women are discussed in women groups and accordingly decided and settled. In every community, the daughters of the clan or Umuada (also known as Umumgboto) occupy a particularly powerful place and could return from their different places of marriage to exercise the breaking vote in matters of grave consequence to the community. Individuals are accorded special rights in their maternal clan and may return to their mother's home town when threatened or banished from their own home towns.

Traditional ancient Igbo spiritual beliefs are still practiced to this day along side or seperately from Christianity. Although the Igbo have been largely Christianized, indigenous beliefs retain influences. As with most Christianized peoples, Christian Igbo incorporated or meld many of the Igbo indigenous cultural values, customs and traditions into their Christian worship, while merely deemphasizing their origins. Most Christian Igbo profess to be Roman Catholics and Anglicans (a result of British colonization).

Each Igbo community or clan is organized around age groups, social organizations, the revered and accomplished and family heads with a special place for the priest. Deference is paid to the eldest man in the clan, but each grown man has a say in the affairs of the community. Issues that affect the clan are publicly tabled and discussed and the opinion of each grown man is taken into consideration in order to reach consensus. Affairs that particularly affect women are discussed in women groups and accordingly decided and settled. In every community, the daughters of the clan or Umuada (also known as Umumgboto) occupy a particularly powerful place and could return from their different places of marriage to exercise the breaking vote in matters of grave consequence to the community. Individuals are accorded special rights in their maternal clan and may return to their mother's home town when threatened or banished from their own home towns.

Highly accomplished men and women are admitted into orders for people of title such as Ndi Ozo or Ndi Nze. Such individuals receive certain insignia to show their stature. Membership in these orders is highly exclusive, and to qualify an individual needs more than mere material accomplishment or gallantry. They need to be highly regarded and well-spoken of in the community, and most importantly, they must be a person of the greatest integrity, truthfulness, and sanity. The slightest impeachment of character is enough to disqualify an individual from becoming a person of title and once admitted into the order, a person of title is forbidden to lie, cheat, climb a tree, covet or divest a neighbor of their belongings, or commit an abomination or crime.

Although title holders were respected because of their accomplishments and capabilities, they were never revered as kings. They often performed special functions given to them by such assemblies.

See also: Nri Kingdom

Though the Igbo did migrate to their present location thousands of years ago, possibly from Egypt/Sudan, theories concerning their origin have ranged from the confluence of the Niger and Benue rivers to as places as far away as Egypt and Israel and Ancient Meroe (Sudan). What is known is that Igbos did expand from the original lands of the Nri Kingdom. To give some directions in the issue, we must look at the Nri Kingdom as well as oral traditions (though sometimes fragmentary), genetics and linguistics (anthropologically).

...like any group of people, they are anxious to discover their origin and reconstruct how they came to be how they are. ...their experiences under colonialism and since Nigeria’s Independence have emphasized for them the reality of their group identity which they want to anchor into authenticated history.^[3]

Analysis of the sources available has led researchers to the Nri Kingdom. The Nri Kingdom is the oldest Kingdom in what is now known as Nigeria today. Exact dating of its establishment is not known and made even more obscure since modern day popular dating of the Nri Kingdom, 900AD, conflicts with the establishment of another ancient kingdom in Nigeria, the Benin Kingdom which is also popularly dated to 900AD. Via Igbo oral tradition and studies and anthropological evidences, the Nri Kingdom was founded by the progenitor Eri(or Eru). Nri (founder of the Nri-Clan) was the son of Eri. Speculation of the origin of the Igbo begins when one starts to trace the origin of Eri. By archeological account, in around 2345BC in Ancient Egypt, "M-Eru-ka (or Eru/Eri)" became a high priest to Pharaoh Teti. Because of this, the Egyptian origin of the Igbo people as many have insisted is also backed by linguistic evidences proving many Ancient Egyptian words survive in the Igbo language today and has led researchers to focus in this area. A small list of Ancient Egyptian words which survive in the Igbo language are as follows:

EGYPTIAN | IGBO (Onitsha and Uburu dialects used)

According to Eze Nri, Nri-Enwelana II, the "Nri Kingdom is the oldest Kingdom in Nigeria and was founded by the progenitor, Eri, the son of Gad. According to biblical accounts, Jacob had Leah as his wife who begot four sons for him.

In addition to the pattern of evidences of migration from Egypt, other people also entered the Igbo territory in about the fourteenth or fifteenth centuries. Many of these people still exhibit different characteristics from that of the traditional Igbo people – for example geographical marginality, the institution of kingship, a hierarchical title system. The Igbo word "Igbo" is now used in three senses, to describe Igbo territory, to identify the Igbo people (whether they speak the Igbo language or not) and to Identify the language spoken by Igbo people.(see (A.E. Afigbo,1981: Ropes of Sand, Caxton Press,Ibadan. and T. Shaw:1970; "Igbo Ukwu: An Account of Archaeological Discoveries in Eastern Nigeria", Faber and Faber, pp. 268-285).

See also: Nri Kingdom

Pre-colonial Igbo political organization varied depending on the area. Some parts were based on a quasi-democratic republican system of government in tight knit communities. Other places, notably Onitsha, and Nri were theocratic monarchies. Still other places like Arochukwu, were theocratic plutocracies. In any case, the authority of those governing often included councils of elders. This way of governing was immensely different from most other communities of Western Africa, and only shared by the Ewe of Ghana.

The Portuguese were the first Europeans to encounter the Igbo in the 15th century. The arrival of the British in the 1870s and increased encounters between the Igbo and other Nigerians led to a deepening sense of a distinct Igbo ethnic identity. The Igbo also proved remarkably decisive and enthusiastic in their embrace of Christianity and Western education. Under British colonial rule, the diversity within each of Nigeria's major ethnic groups slowly decreased and distinctions between the Igbo and other large ethnic groups, such as the Hausa and the Yoruba became sharper.^[4]

Main article: Nigerian Civil War

Following a campaign of genocide against the Igbo and other peoples of Eastern Nigeria living in other parts of the country between 1966 and 1967, and the assassination of the Nigerian military head of state General Johnson Aguiyi-Ironsi by Northern Nigerian elements in the army, as well as the failure of peace talks between the military government that deposed Ironsi and the regional government of Eastern Nigeria at the Aburi Talks in Ghana in 1967, a regional council of the peoples of Eastern Nigeria decided that the region should secede and proclaimed the Republic of Biafra. A civil war, after which the federal government reabsorbed Biafra into Nigeria, stretched from 1967 until 1970. Several million Eastern Nigerians, especially Igbo, are believed to have died between the pogroms and the end of the civil war. In their brave but brief struggle for self-determination, the people of Biafra earned the respect of the world and were hailed by diverse great 20th century figures such as Jean Paul Sartre and John Lennon who returned his British Knighthood in protest against British collusion in the Nigeria-Biafra war.
In July 2007, former Biafra leader General Emeka Odumegwu-Ojukwu renewed calls for the seccesation of the Biafran state as a sovereign entity. He reaffirmed that "the only alternative is a separate existence" and went further to say that "what upsets the Igbo population is we are not equally Nigerian as the others". ^[5]

^{This short section requires expansion.}

See also: Nigerian American

After the Nigerian Civil War, many Igbo People emigrated out of the traditional Igbo homeland in southeastern Nigeria due to an absence of federal presence, lack of jobs, and poor infrastructure. Not only have the Igbo people moved to such Nigerian cities as Lagos and Abuja, but have also moved to other countries such as Cameroon, Equatorial Guinea, Gabon, Ghana, Togo, Canada, the United Kingdom, and the United States. Prominent Igbo communities outside Africa include those of London in the United Kingdom and Houston, California, Atlanta, and Washington, D.C. in the United States.^{[citation needed]} In the 2003 PBS program African American Lives, Bishop T.D. Jakes had his DNA analyzed; his Y chromosome showed that he is descended from the Igbo.^[6]^[7]

After the Nigerian Civil War, Igboland was severely devastated. Many hospitals, schools, and homes had been completely destroyed in the brutal war. In addition to the loss of their savings, many Igbo people found themselves discriminated against by other ethnic groups and the new non-Igbo federal government.^{[citation needed]} Due to the discrimination of employers, many Igbo had trouble finding employment, and the Igbo became one of the poorest ethnic groups in Nigeria during the early 1970s. Igboland was gradually rebuilt over a period of twenty years and the economy was again prospering due to the rise of the petroleum industry in the adjacent Niger Delta, which led to new factories being set up in southern Nigeria. Many Igbo people eventually took government positions.^[8]

The Igbo, however, continue to face many problems and challenges. Even today, Igbo people have sometimes continued to face discrimination from other ethnic groups. Also, because the traditional Igbo homeland was becoming too small for its growing population, many Igbo have emigrated out of Igboland.

Main article: Igbo language

The Igbo people largely speak the Igbo language. The language was used by John Goldsmith as an example to justify deviating from the classical linear model of phonology as laid out in The Sound Pattern of English. It is written in the Roman script. Igbo is a tonal language, like Yoruba and Chinese. The British colonial policy of indirect rule depended on a local ruler for authority and as an intermediary. However, many Igbo communities did not have such rulers, so warrant chiefs were appointed. Deriving their authority from the British Crown, they were given wide authority over their subjects. Although some "Igwes" or "Ezes" (as they are known today) are hereditary, most are now elected by a council of elders.

Igbo secret societies also had a ceremonial script called Nsibidi. The Igbo had (and still have) their indigenous ancient calendar in which a week has four days. A month consisted of seven weeks and thirteen months made a year. In the last month, an extra day was added. This calendar is still in use in villages and towns to determine the market days. It is still in use today.

They also had mathematics called Mkpisi and Okwe used for counting, measurements and a form an ancient strategic Igbo game also called "Okew". The Igbo have had a banking system for saving and loans called Isusu which is still in use today. Many Igbo people carried this system with them during the trans-Atlantic slavery to Jamaica, Cuba, Haiti, United States, Brazil, Belize, Trinidad and Tobago and others. They settled law matters via mediators.^[9]

^ Sources vary widely about the population. Mushanga, p. 166, says "over 20 million"; Nzewi (quoted in Agawu), p. 31, says "about 15 million"; Okafor, p. 86, says "about twenty-five million"; Okpala, p. 21, says "around 30 million"; and Smith, p. 508, says "approximately 20 million".
^ Nwoga, Donatus Ibe. The Supreme God as Stranger in Igbo Religious Thought, Hawk Press, 1984, and Achebe, Chinua, 'Chi in Igbo Cosmology' in Morning Yet on Creation Day, New York, Anchor Press, 1976
^ Afigbo, A.E.. ‘Prolegomena to the study of the culture history of the Igbo-Speaking Peoples of Nigeria’, Igbo Language and Culture, Oxford University Press, 1975. 28.
^ Kalu, Ogbu (1992) "Education and Change in Igboland 1857-1966" in Afigbo A. E. (ed.) (1992) Groundwork of Igbo history Vista Books, Lagos, ISBN 978-134-400-8 pages 522-541;
^ "Call for Biafra to leave Nigeria" BBC.
^ COMMENTARY; Reclaiming black heritage by using DNA
^ EthnicLoft - Sharing and celebrating the treasures of our heritage and culture
^ Olisa, Michael S. O. (1992) "Igbo politics and governance" in Afigbo A. E. (ed.) (1992) Groundwork of Igbo history Vista Books, Lagos, ISBN 978-134-400-8 pages 161-177;
^ Njoku, Onwuka N. (2002) Pre-colonial economic history of Nigeria Ethiope Publishing Corporation, Benin City, Nigeria, ISBN 978-2979-36-8 ;

Agawu, Kofi (2003). African Music: Postcolonial Notes, Queries, Positions. Routledge.
Forde, Cyril Daryll and Jones, G. I. (1950) The Ibo and Ibibio-Speaking Peoples of South-Eastern Nigeria International African Institute by Oxford University Press, London.
Mushanga, Tibamanya mwene (2001). "Social and Political Aspects of Violence in Africa". Social Problems in Africa: New Visions. Praeger/Greenwood.
Njoku, John Eberegbulam (1990) The Igbos of Nigeria: Ancient Rites, Changes, and Survival E. Mellen Press, Lewiston, NY, ISBN 0-88946-173-2.
Okafor, Clement (2004). "Igbo Cosmology and the Parameters of Individual Accomplishments in Things Fall Apart". Emerging Perspectives on Chinua Achebe. Volume 1: Omenka the Master Artist: Critical Perspectives on Achebe's Fiction.
Okpala, Benneth (2003). Toasting the Bride: Memoirs of Milestones to Manhood, 2nd ed. Trafford Publishing.
Smith, David Jordan (2004). "Igbo". Encyclopedia of Sex and Gender: Men and Women in the World's Cultures. Volume I: Topics and Cultures A–K. Springer.
Smock, Audrey C. (1971) Ibo Politics: The Role Of Ethnic Unions In Eastern Nigeria Harvard University Press, Cambridge, MA, ISBN 0-674-44025-0.
Uchendu, Victor Chikezie (1965) The Igbo Of Southeast Nigeria Holt, Rinehart and Winston, New York.

Igboguide.org - An insight guide to Igboland’s Culture and Language

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