CHAPTER ONE INTRODUCTION
1.1 Background to the study
The beliefs, practices and relevance of ancestral veneration in Nigeria in particular and Africa in general cannot be over-emphasized. Ancestral veneration is one of the central and basic traditional forms of cult especially in Black Africa, South of the Sahara and other parts of the world such as China, Malaysia, and Polynesia. Aspect of this type of worship or religious expression or practice is traceable to the ancient Egyptians and Romans. The ancient Hebrews also had various aspects of it. However, their worship was more of a reverence for the
dead.
Let me substantiate. In China the practice is very ancient back
before 1000BC. Beyer, Graven, Mcfarland and Parker (1990,p.116) found that extending the spirits of family ancestors “were thought to have the powers to bring good luck or disaster to living members of the family. … Every family paid respect to its ancestors and made small shrines in their honour.”
In Malaysia family rites were addressed to deceased kindred who were thought to be always close by and always concerned that
the traditional way of life should remain the same. In Polynesian societies the attitude to the ancestors was that of reverence and expectation of help and guidance, but it involved little worship. In ancient Egypt ancestral worship was traceable. There was a belief that at death the soul could live on if the body was preserved, joining the king of the dead, Osiris, in eternal happiness. Beyer, et al (1990, p.80) also found out that “Ideas about the “Next World” led ancient Egyptians to believe that the dead would need clothing and food”. It should be noted that the common man did not venerate his ancestors but he commemorated their names. In ancient Rome ancestor worship was a family affair, not a public one. The deceased joined the Manes, the household gods. They visited the families and gained immortality by reliving on earth.
The Israelites practised ancestor worship in those days.
Browning (1996, p.16) observed that “The real or supposed ancestors of the Hebrews were venerated and were felt to be so close that their descendants even continued to suffer for their sins (Exodus 20:5)”. Parrinder in his book “The Bible And Polygamy” (1950, p.21) also believed that ancestor-worship was practised by the Israelites in the Old Testament. According to him: “Remnants of Totemism, of various
Taboos, and of Ancestor-worship, are to be discovered in the Old Testament”.
It appears there is no doubt that the Israelites venerated the spirits of their departed relatives. But there is no conclusive evidence which shows that ancestor worship or cult of the dead was practised by the Israelites. Probably the idea of life after death did not appear very early in the Old Testament periods, but it did occur later.
Ancestral veneration is a regular occurrence among the people of Nigeria. The people prior to Chrsitian missionary intrusion believed and still believe in the universe full of spirits which include the Supreme Being, the divinities, the ancestors and other spiritual beings such as the ghosts, or evil spirits.
Ancestors also played active roles in the lives of their children and grandchildren. The people venerated their ancestors by praying and making sacrifices to the spirits of their ancestors. Adetoro (1976, p.61) observed “that the Yorubas had a yearly festival for the ancestors.
Ancestral veneration (perhaps erroneously called Ancestor worship) is not a religion in and of itself but rather a facet of belief that deceased family members have continued existence, takes an
interest in the affairs of the world, and possess the ability to influence either positively or negatively the fortune of the living. Ancestral veneration is the proper word and not ancestor worship hence this act of “worship” (reverence) does not confer any belief that the departed ancestors have become some kind of deity. Rather the act is a way to respect, honour and look after ancestors in their afterlives as well as possibly seek their guidance for their living descendants. In this regard, many cultures and religions have similar practices. Some may visit the grave of his parents or other ancestors, leave flowers and pray to them in order to honour and remember them while also asking their deceased relatives to continue to look after them.
In Ezza community in Abakaliki, “Onwa-Eke” which usually takes place either in December or January yearly is the very month the ancestors are remembered. Kola nuts, cocks, foodstuffs, palm wine, goats are objects offered to them. Izzi people in Abakaliki in similar manner remember the ancestors by feeding them on “Otutara”. Ikwo, Ngbo and other North-eastern Igbo people also remember the ancestors yearly in their own areas of habitation. The people of North- eastern Igbo do not have a uniform month for remembering the ancestors. Arinze (1970,p.20) has noted in his “Sacrifice in Ibo Religion” that a special yearly festival which normally falls around
August time is the time all the ancestors are honoured but the North- eastern Igbo people have different months according to the community by which the ancestors are honoured.
It has to be noted that there is no uniformity of beliefs, and practices of ancestral cult in African society. There are a lot of variations. In fact, one often finds differences of details even in a country or the same ethnic group.
The roles of the ancestors in African society are obvious. They act as intermediaries between Deity or the divinities and their own children. They also act as guardians of traditional morality as well as serve as factors of cohesion in African society. Parrinder (1974,p 57) quoting Young in “African Ideas of God” rightly noted that life has no meaning in traditional African society “apart from ancestral presence and ancestral power”. However, in spite of the important roles ancestors play in the lives of the traditional Africans, some people still nurse the idea that the beliefs, practices and relevance of ancestral veneration are now irrelevant, outmoded and something properly fitted into the era of barbaric primitiveness. Those who buy this view claim that only a handful of the traditional Africans – a very insignificant remnants – still believe, practise, and worship their ancestors. They claim that the practice will soon die a natural death
because the practice can no longer withstand the influence of Christianity and Western education. However, the traditional Africans do not agree with them. They strongly believe that ancestral veneration is a time-honoured custom which will persist and continue to be practised as long as man exists on this planet Earth.
In view of this argument, the researcher carried out a research work on the beliefs, practices and relevance of ancestral veneration in North-eastern Igboland with a view to determining the truth or falsity of their assertions. The researcher also examined the impact of Christianity and Western education on ancestral veneration. This enabled him as well to ascertain the extent Christianity and Western education promoted or retarded ancestral veneration in North-eastern Igboland.
1.2 Statement of the problem
Young in Parrinder (1974, p.57) noted that life has no meaning in traditional African society “apart from ancestral presence and ancestral power”. Parrinder further observed that “all Ibo believe that their lives are profoundly influenced by their ancestors, and this belief has far-reaching sociological consequences… Sacrifice has to be offered to them at regular intervals or when a diviner indicates”. It is
a truism that ancestral spirits play crucial roles in the lives of traditional Africans. Their presence in the spiritual realm cannot be overemphasized.
Yet in spite of the importance of the ancestors in African society most people claim that the beliefs, practices and relevance of ancestral veneration in North-eastern Igboland in particular and Africa as a whole is on the wane or in decline. They claim that only a negligible few still believe and practise ancestral veneration. Ancestral veneration is said to be of no importance to the traditional and contemporary people in North-eastern Igboland. A good number of people are apprehensive that ancestral veneration is gradually dying out as a result of western education and Christianity.
But another group – the traditional Africans and those who were not converted to Christianity claim that beliefs, practices and veneration of ancestors is very much alive in North-eastern Igboland in particular and all over Africa. The practice however, varies among peoples of Africa. The group says that the importance of the ancestors cannot be overemphasized in African Traditional Religion and culture. They claim that the traditional Africans strongly believe that ancestors occupy the place of Saints in Christianity and wonder why Christian
Missionaries could not see reason and allow them unmolested in paying reverence to ancestors as the Christians do to their saints.
The above-mentioned points are the problems of this research which the researcher examined so as to determine the authenticity or falsity of these two opposing groups of African peoples.
Moreover no scholar has carried out an in-depth research on the beliefs, practices and relevance of ancestral veneration and how Christianity impacted it in this part of Igboland. The researcher therefore, considered it a desideratum to conduct a research work in this topic so as to lay to rest the arguments and the misconception, misinterpretation and outright condemnation of ancestral veneration in this part of the country.
1.3 Purpose of the study
The purpose or objective of this study is to examine the beliefs, practises and relevance of ancestral veneration in North-eastern Igbo society and the extent Christianity and western education impacted on it. In particular, the study examined:
(a) The extent the North-eastern Igbo people believe in ancestral veneration.
(b) The extent the ancestral veneration is still being practised in the area.
(c) The relevance of ancestral veneration among the people
(d) The impact of Christianity, Western education and medicine on ancestral veneration in the area.
(e) The prospects of ancestral veneration in contemporary North- eastern Igbo society of Nigeria.
1.4 The significance of the study
The importance of this study cannot be overemphasized.
The importance rests on the following points:
(1) The study will help to show that ancestral veneration still remains an important component of various practices in ancient and modern times.
(2) The study will also show that the dead are not permanently severed from the living; that all religions have some kind of belief in an afterlife although by no means uniform.
(3) The study will serve as a guide for people unfamiliar with how ancestral veneration is actually practised and thought of in this part of the country. This will go a long way in avoiding misunderstanding.
(4) This research work will also serve as a reference to other research fellows who may likely carry out similar research work in North-eastern Igboland of Nigeria.
(5) The research work will equally be relevant to ethnographers, cultural anthropologists, missionaries and the government as well as the communities in understanding this cultural aspect of the peoples’ traditions and way of life.
(6) Finally the study will help immensely in inter-religious dialogue between the Christians and the traditional worshippers. This will bring about religious toleration which will inevitably enhance peaceful co-existence of one another irrespective of one’s religious leaning.
1.5 The Scope (or delimitation) of the Study
The scope of the study covers the four principal clans or communities namely Ezza, Izzi, Ikwo and Ngbo (which includes Ezzangbo). These communities belong to the North-eastern Igbo group as anthropologists have classified them. Linguistically and culturally they belong to other people that make up the major culture group in South-eastern Nigeria. Ottenberg (2005, p.5) says “Linguistic evidence suggests that these four groups [communities] have resided
at Abakaliki for a substantial period of time, and that they probably had a common origin”.
The communities that make up the four principal clans that are to be covered are:
(1) Ezza which comprise the following communities: Amana, Amezekwe, Idembia, Amagu, Achara, Nsokara, Okoffia, Amudo. The above communities, eight in number make up Nsokara Ezza. The Kpakpaji group include the following communities: Nkomoro, Ameka, Ezzama, Amuzu, Ekka, Inyere, Oriuzor, Umuezeokoha, Umuoghara, Umuezeoka, Ogboji, Amawula, Okpomoro and Amuda.
(2) Izzi clan has the following communities: A – Amagu group – Amagu, Enyigba, Ishieke, Eda, Inyimagu, Okpuitumo, Amachi, Igbeagu. B – Ebia group, which includes Ebia, Nkaliki, Agbaja and Achara.
(3) Ikwo clan comprises A -Umuaka moiety – Akpelu, Ezeke, Muta, Effium, Amanguru, Achara uku and Ameka. B. -Utaku Moiety– which includes Alike, Achara, Inyimagu, Igbudu, Amagu, Okpuitumo, and Akpanwudele.
(7) Ngbo clan includes Ekwasi, Ukaba, Amoffia, Umuezeaka, Umugudu akpu, Umugudu osia, Okposi Eti and Okposi Ahak. Ezzangbo group include Umuagara, Amechi, Amike and Nsulakpa.
1.6 Methodology
The methodology adopted was the phenomenological approach whereby the researcher carried out an impartial and systematic study and description of the phenomena as they present themselves.
Data were collected through two main sources. The first source – primary source was made up of artifacts such as tools and objects left behind by the ancestors and ancestral huts and tombs where they were remembered by their living relatives as well as oral evidence collected from the living practitioners of Igbo traditional religion in North-eastern Igboland particularly in Ezza, Izzi, Ikwo and Ngbo/Ezzamgbo Communities. Data from these people were collected through oral interviews, participant observation method whereby the researcher witnessed and participated in the events as they happened and recorded them objectively. Oral interview and direct observation were used as major instruments to obtain data for the study. The second source – secondary source – was made up of published works
on the research topic or related topics by previous scholars. This involved intensive library research on published and unpublished works of scholars. These works were critically examined. In addition, some records from the Archives in Enugu were consulted. The research methodology adopted was survey research because of the largeness of the area. Ezza, Izzi, Ikwo and Ngbo/Ezzamgbo communities were surveyed to ascertain the beliefs, practices and relevance of ancestral veneration in North-eastern Igboland.
In this process of data collection from the field, the researcher used field assistants and local guides and interpreters which facilitated the field work in some areas it could not understand properly the local idioms. However, he has to state that the local dialects of Ezza, Izzi, Ikwo and Ngbo people are very intelligible among themselves because they descended from a common ancestor. The researcher who hailed from one of those sub-culture area did not find it difficult to understand the dialects of the other three communities in spite of minor dialectical variations.
1.7 Definition of key terms
Ancestor is any forebear or progenitor from whom one is descended.
Worship is the respect or reverence man pays to God or a god by saying prayers, singing with others, offering sacrifices, etc. In other words, it is a religious ritual which salute, revere or praise the deity.
Ritual/rite is a set of acts or actions that are always carried out in the same way, usually involving religious ceremony.
Death is the total and permanent cessation of all the vital functions of man. It is the end of life here on earth.
Hereafter is a life or existence after death.
Ancestor-worship is the religious worship of ancestors based on the belief that they possess supernatural power.
Community/Clan is a group of people who are related to one another through descent from a common ancestor.
Christianity is the religion that is based on the teachings of Jesus Christ and the belief that he was the son of God.
A missionary is a person sent to a foreign country to teach about Christianity
North-eastern Igbo (Sub-culture zone) includes Nike, Enugu, Nsukka, Ezza, Izzi, Abakaliki, which is part of Izzi, Ngbo/Ezzamgbo, and Ikwo areas. Others are Agba, Isu, Onicha and Okposi areas. However, the researcher covered only the four sub-culture areas – Ezza, Izzi, Ikwo and Ngbo/Ezzangbo. These peoples were the early
inhabitants who dominated Abakaliki at the time of the movement of British colonial forces in the first decade of the 20th century. They dominated abakaliki in those days and are still found there today. Linguistically and culturally they are a part of the Igbo-speaking people, whose more than ten million members form the major culture group in south-eastern Nigeria.
The researcher deliberately chose this sub-culture area approach because it would provide a better and more functional framework for this discussion. This would go a long way in avoiding the negative effects of sweeping generalization of Igbo Religion which scholars of Igbo religion have been raising in literature since the days of G.I. Jones, C.I. Ejizu, Onwuejeowu and others.
Veneration is the respect or reverence man pays to the ancestors or the saint either directly or through images or relics.
Sacrifice is a religious act which normally involves oblation (act of offering) and immolation (the act of killing) of an animal or person to the supernatural being or beings. In some cases the animal or person could be left un-killed and be dedicated and allowed to roam or wander about.
Prayer is a solemn request or thanksgiving to God or any object of worship
CHAPTER ONE INTRODUCTION
1.1 Background to the study
The beliefs, practices and relevance of ancestral veneration in Nigeria in particular and Africa in general cannot be over-emphasized. Ancestral veneration is one of the central and basic traditional forms of cult especially in Black Africa, South of the Sahara and other parts of the world such as China, Malaysia, and Polynesia. Aspect of this type of worship or religious expression or practice is traceable to the ancient Egyptians and Romans. The ancient Hebrews also had various aspects of it. However, their worship was more of a reverence for the
dead.
Let me substantiate. In China the practice is very ancient back
before 1000BC. Beyer, Graven, Mcfarland and Parker (1990,p.116) found that extending the spirits of family ancestors “were thought to have the powers to bring good luck or disaster to living members of the family. … Every family paid respect to its ancestors and made small shrines in their honour.”
In Malaysia family rites were addressed to deceased kindred who were thought to be always close by and always concerned that
the traditional way of life should remain the same. In Polynesian societies the attitude to the ancestors was that of reverence and expectation of help and guidance, but it involved little worship. In ancient Egypt ancestral worship was traceable. There was a belief that at death the soul could live on if the body was preserved, joining the king of the dead, Osiris, in eternal happiness. Beyer, et al (1990, p.80) also found out that “Ideas about the “Next World” led ancient Egyptians to believe that the dead would need clothing and food”. It should be noted that the common man did not venerate his ancestors but he commemorated their names. In ancient Rome ancestor worship was a family affair, not a public one. The deceased joined the Manes, the household gods. They visited the families and gained immortality by reliving on earth.
The Israelites practised ancestor worship in those days.
Browning (1996, p.16) observed that “The real or supposed ancestors of the Hebrews were venerated and were felt to be so close that their descendants even continued to suffer for their sins (Exodus 20:5)”. Parrinder in his book “The Bible And Polygamy” (1950, p.21) also believed that ancestor-worship was practised by the Israelites in the Old Testament. According to him: “Remnants of Totemism, of various
Taboos, and of Ancestor-worship, are to be discovered in the Old Testament”.
It appears there is no doubt that the Israelites venerated the spirits of their departed relatives. But there is no conclusive evidence which shows that ancestor worship or cult of the dead was practised by the Israelites. Probably the idea of life after death did not appear very early in the Old Testament periods, but it did occur later.
Ancestral veneration is a regular occurrence among the people of Nigeria. The people prior to Chrsitian missionary intrusion believed and still believe in the universe full of spirits which include the Supreme Being, the divinities, the ancestors and other spiritual beings such as the ghosts, or evil spirits.
Ancestors also played active roles in the lives of their children and grandchildren. The people venerated their ancestors by praying and making sacrifices to the spirits of their ancestors. Adetoro (1976, p.61) observed “that the Yorubas had a yearly festival for the ancestors.
Ancestral veneration (perhaps erroneously called Ancestor worship) is not a religion in and of itself but rather a facet of belief that deceased family members have continued existence, takes an
interest in the affairs of the world, and possess the ability to influence either positively or negatively the fortune of the living. Ancestral veneration is the proper word and not ancestor worship hence this act of “worship” (reverence) does not confer any belief that the departed ancestors have become some kind of deity. Rather the act is a way to respect, honour and look after ancestors in their afterlives as well as possibly seek their guidance for their living descendants. In this regard, many cultures and religions have similar practices. Some may visit the grave of his parents or other ancestors, leave flowers and pray to them in order to honour and remember them while also asking their deceased relatives to continue to look after them.
In Ezza community in Abakaliki, “Onwa-Eke” which usually takes place either in December or January yearly is the very month the ancestors are remembered. Kola nuts, cocks, foodstuffs, palm wine, goats are objects offered to them. Izzi people in Abakaliki in similar manner remember the ancestors by feeding them on “Otutara”. Ikwo, Ngbo and other North-eastern Igbo people also remember the ancestors yearly in their own areas of habitation. The people of North- eastern Igbo do not have a uniform month for remembering the ancestors. Arinze (1970,p.20) has noted in his “Sacrifice in Ibo Religion” that a special yearly festival which normally falls around
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