A COMPREHENSIVE EXAMINATION OF EVOLUTION AND ITS SOCIO-RELIGIOUS IMPACT ON IGBO FAMILIES
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A COMPREHENSIVE EXAMINATION OF EVOLUTION AND ITS SOCIO-RELIGIOUS IMPACT ON IGBO FAMILIES
INTRODUCTION
1.1 BACKGROUND OF THE STUDY
The Igbo people are indigenous to Nigeria’s eastern area. To the east, they are bordered by the Efik and Ibibio, who appear to have some cultural similarities with the Igbo. The northern ethnic groups are the Idoma and Igala, while the western ethnic groups are the Benin, Urhobo, and Isoko.
The Ogoni and Ikwere are found in the south. The majority of Igbo people dwell in Anambra, Abia, Imo, Enugu, and Ebonyi states in Nigeria. Others are found in the Delta and River states.
The aforementioned geographical environment explains the Igbo’s rich cultural past. One of the cultural institutions being tackled is the Igbo family system.
Despite years of schooling and the influence of Western culture, pinpointing the origins of the Igbo family system is difficult. This could be attributed to a number of conventional worldviews, external influences, and cultural implications.
Names like Ahudie, which means husband’s body, Nkem, which means mine, and Enyidie, which means husband’s buddy or comrade, suggest that it is as old as man or began with the creation of man. The Igbo family was formed sociologically to bring Igbo cultural values, rituals, and traditions together in a network of relationships. As a result, in Igbo society, people are related through blood or marriage.
An Igbo family’s father, mother, kid (ren), or ward is thus considered as the essential social, religious, economic, and political unity of the broader community (s). Individualism is thought to be forbidden in the Igbo family. This reality is exemplified by the extended family system.
As well as patrilinial and matrilinial uncles, aunts, cousins, nieces, nephews, and in-laws, extended family members include patrilinial and matrilinial uncles, aunts, cousins, nieces, nephews, and in-laws. They have a say in Igbo family matters and have always made moral, social, economic, and religious commitments to the advancement of the Igbo family structure.
They have yearned for and cherished the traditional values of their family members, and their tight grip on their relatives has nourished the traditional Igbo way of life. The Igbo people adhere to their culture’s rules and rituals. This helps to explain why some Igbo characteristics may be expected. The Igbo people, for example, are diligent workers who value labour dignity.
This is because agriculture was their primary source of revenue, and everyone worked in it, including children and women. According to Igbo custom, the desire for more labour and agriculturally enhanced productivity supports the need for more than one wife in the traditional framework of Igbo family life.
They couldn’t relate to idleness because they didn’t have any beggars. Igbo households honour the elderly because they believe they are the closest link to the representatives of the ancestors. They believe in the betterment of life, which is why they avoid violence.
This expansion of life has raised the worth of the unborn and the living dead in Igboland. As a result, there appears to be continual contact between the spirit and living worlds via the unborn and the living dead. As a result, they may be able to reincarnate into their family.
The value system affects every member of an Igbo household. The other members of the family treat every member of the family as a brother. As a result, they would rather serve than be served. They abhor envy because it can drive one individual to harm another. “Onye bebe nwanne ya ebebe” is a saying that portrays the Igbo’s spider web relationship (when one cries, his relatives cry as well).
The previously mentioned spider web relationship has created Igbo religious morality, influencing everyone in the family to act morally. In addition, they establish taboos and sanctions that serve as a moral compass in Igbo family life. This socio-religious moral framework offered a bearing, a direction, and a principle on which people’s entire life activities were based in traditional Igbo life. Traditional Igbo people place a high importance on self-effort and success, which are still recognised with traditional titles or merit awards such as Ogbuagu, Ikemba, and Dike.
In the Igbo family system, celibacy has no place. Life is seen as a never-ending set of events centred on the family. Every member participates actively in the group. The bridegroom approaches the bride indirectly through a “onye aka ebe” (witness) or “onye ajuju” (intermediary) (an inquirer or middleman) in marriage.
The bridegroom, bride, and mediator are all obliged to keep the situation private. The intended marriage may collapse if the bridegroom mismanages his marital approach and the problem becomes a public discussion point in the village before the official announcement.
This could be the result of the acts of evil or wicked storytellers whose goals are to misinform and misrepresent issues impacting the people and families involved. They are referred to as ndi agbugba or ndi emu (the gossipers). Despite these characteristics of Igbo family life, the Igbo family institution also contains some harmful marriage rituals.
Colonialism and missionary endeavours brought western education and civilisation to Igboland. This meant that, in the words of Chinua Achebe, “things broke apart and things are no longer at peace.” Significant changes occurred in authority and in every facet of Igbo society. However, the researcher is concerned about the effects of modernity on Igbo households; individualism appears to be harming respect for the elderly.
Modernity has an impact on worldly wants, materialism, and luxury. They are in conflict with Igbo cultural norms and values such as diligence, respect, honesty, hard work, patriotism, patience, truth-telling, and responsibility in today’s Igboland. The rejection of patriotic activities has had a devastating effect on Igbo cultural institutions such as family life.
Less stress is placed on the moral integrity of spouses since materialism appears to confound their sense of objectivity to the values and principles around which the Igbo family is based. Some parents, particularly mothers, insist on marrying the man of their dreams or not marrying at all.
The men in question may be of questionable character, but they see giving their daughter in marriage as a gesture of appreciation to such men, who may be as old as their husbands, owing to money and material pleasure. Such a spouse must have courted their future mother-in-laws in a few cases.
To avoid losing them, they convey such a bond to their daughters through marriage. These mothers use a range of techniques to persuade their children to accept the connection, including begging, threatening, and cuddling. This is especially true for widowed mothers who have turned to business.
The support they receive from such prospective in-laws is not immediately forgotten; rather, it serves as a benchmark, with the promise of more if the marriage succeeds. When such a marriage occurs in the family, it is common for the in-laws to sleep with their mother-in-laws.
In modern times, the Igbo family has faced cultural tensions. Modernity’s poison not only pollutes the Igbo system, but it also appears to cause carelessness and contempt for Igbo values. A closer look at what constitutes the issue statement will shed more light on the influence of modernity on Igbo socio-religious activities as they are experienced at home.
1.2 STATEMENT OF THE PROBLEM
According to the study’s context, there is cultural interaction between Igbo and Western cultures, culminating in a massive cultural clash. The spread of Western culture among Igbo households has weakened the fundamental socio-religious values of the Igbo people.
Although a preference for and commitment to Western culture has its benefits, the repercussions for Igbo families are varied. Is modernism a burden or a godsend in Igboland? Religious sociologists have not addressed this, but literary and historical heavyweights such as Achebe and Afigbo have. Culture has an impact on people, institutions, and relationships.
1.3 THE OBJECTIVE OF THE STUDY
The overall purpose of the study is to critically examine the evolution and socio-religious effect of Igbo families.
To determine how the Igbo people’s traditional value system might be revitalised.
Determine how Igbo morality may be restored.
To examine how evolution occurred among the Igbo people.
1.4 RESEARCH QUESTIONS
The following research questions influence the study’s objective.
How can the Igbo people’s ancient value system be revitalised?
What steps may be taken to restore Igbo morality?
How did the Igbo people come to believe in evolution?
1.5 IMPORTANCE OF THE STUDY
The thesis is notable because it is the most recent investigation of the socio-religious effects of modernity on Igbo families. This research will help to generate policy guidelines on the consequences of modernity on Igbo families. As a reference point for individuals and institutions on the Igbo family structure, the research is vital in creating balanced knowledge, social cohesiveness, and peace in the entire society.
Society is in a better position to mirror the image of the family. As a result of this research, future generations will have a greater knowledge of their forefathers’ perspective. This will aid in the development of their value system. The study challenges the church and the family in Igboland to talk so that peace, security, and unity might reign in Igboland via mutual tolerance, accommodation, and respect for human dignity.
This study will also contribute to the existing body of literature on the issue and serve as a resource for academics, researchers, and students interested in undertaking future research on this or a related topic.
1.6 SCOPE OF STUDY
The scope of the study relates to the area in which it will be done. The research subject explains the purpose of this study: Socio-Religious Analysis of the Effects of Modernity on Igbo Families. The conflict of cultures between traditional Igbo families and modernisation in Igbo family structures is being explored in Igbo states such as Anambra, Abia, Imo, Enugu, and Ebonyi.
1.7 LIMITATIONS OF THE STUDY
The research was limited to the Igbo culture. Other civilizations were not included for the study because that was its foundation.
1.8 METHODOLOGY OF THE STUDY
In order to provide high-quality work, the researcher adhered to the acknowledged rules of the historical method. The qualitative method employed the standard, analytical, and critical investigation and description of historical material.
The researcher began the investigation by evaluating and studying secondary sources for data relevant to the study’s problem. During the data collecting process, thorough notes were collected to assist the researcher to comprehend the primary concepts and important parts of the materials gathered, as well as the perspectives and conclusions of authors whose works were essential to the study.
1.9 DEFINITION OF TERM
EVOLUTION: the progressive growth of anything.
SOCIO-RELIGIOUS: Sociology of religion is the study of religious beliefs, practises, and organisational forms using sociological instruments and methods. This objective research may employ both quantitative and qualitative methodologies.
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