Death in Igbo African ontology

Ebo, Socrates

doi:10.21847/1728-9343.2019.3(161).171815

Cited by 5 publications

(6 citation statements)

References 13 publications

(1 reference statement)

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“…They are considered to be one of the three most populous tribes in Nigeria. Ndigbo are autochthonous Black Africans who belong among the Kwa language groupings [1,2]. Ndigbo can be found as indigenous people in thirteen out of the thirty-six states that make up the Nigerian federation.…”

Section: The Igbo Nationmentioning

confidence: 99%

A Philosophical Exposition of Kinship in Igbo African Ontology

Ebo¹

2022

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Ndigbo have a peculiar way of being as a people. They have a peculiar way of relating among themselves and establishing social affinities; they have their unique idea of relatedness. This peculiar sense of relatedness bound them together as a people despite the absence of a central government in the pre-colonial era. Kinship was cherished and was in some situations elevated to the sacred. It was the sacred bond that established as well as defined social relations among Ndigbo. The Igbo social web of relatedness generally revolved around the father. Patriarchy was ubiquitous in the Igbo society. The mother was important but was not the pivot of kinship relations among Ndigbo. However, Afikpo, Ohafia and Abiriba stand out as notable exceptions due to their matrifocal kinship practices. Although kinship is generally expressed by proximity and consanguinity, Ndigbo have their peculiar ways of interpreting and expressing consanguinity in their cultural milieu. Ndigbo express certain levels of relatedness with people in their proximity but definitely do not ipso facto see such people as kith and kin. Although, Igbo kinship is mostly patrilineal, it certainly does have significant bi-lineal components. This work showcases Igbo kinship system in philosophical formations. It is essentially a philosophical investigation of the Igbo idea and practice of kinship using the analytic method of inquiry. The work will systematically explore the subject matter in logical formation.

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Section: The Igbo Nationmentioning

confidence: 99%

A Philosophical Exposition of Kinship in Igbo African Ontology

Ebo¹

2022

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“…In retrospect, Mthembu (2019:68) argues that identifying the need for decolonisation and decolonial knowledge is the first step towards reimagination and reconstruction of an African-centred syllabus. In addition, Ebo (2018) highlights that a southern African curriculum should be centred on a concept of place, as it is one of the fundamental aspects in curriculum development. In support of this view, major contemporary curriculum discourses argue that the curriculum should encompasses the political, autobiographical, phenomenological and gender features that are interconnected to a theory of place, as it is rooted in the Bantu philosophy of ethical teachings and a related literacy conception of place (Mthembu, 2020:102).…”

Section: Significance Of the Tehuti Perpsectivementioning

confidence: 99%

“…According to African mythology, Word, is perceived as Ptah, who created the universe and everything in it. Nevertheless, its vital to be familiar with the teachings of Tehuti (who received them from Metatron, deity of fire), the deity of scribe, science, mystery school, time, medicine, mathematics, wisdom, the peace of the gods and companion of Maat (in South Africa referred to as Nomkhubulwane) especially when we discuss African centred syllabus (Ebo, 2018). This deity also known as Djehuty the great, great, great; DHwtii Aa, Aa or Djehuty the great, the great, the great (DHwtii pA aA; pA Aa, pA Aa" as engraved in hieroglyphs in the ancient temples of Thebes (Asante & Abarry, 1996:11).…”

Section: Novelty Of the Tehuti Principlesmentioning

confidence: 99%

“…Nevertheless, Ebo (2018) suggests that intuition is realised by the adoption of a peaceful state of being, which can be achieved through private contemplation or in peaceful and calm milieus. In other words, to gain a better understanding, the application of the 11 Laws of Creation, as the proper guide to reach thoughts, emotions and actions that brings about the peace that is needed to actualise intuition (wisdom).…”

Section: Principle Of Dualitymentioning

confidence: 99%

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Fundamentals of an African-Centred Syllabus in Higher Education in the Post-Colonial Era: The Tehuti Perspective

Mthembu¹

2022

Int. J. Criminol. Sociol.

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Socio-political change in South Africa, also known as Azania,1 brought about the high hopes and opportunities, especially among the black African majority, in this instance, the recognition and revitalisation of their knowledge systems, in particular, in the learning sphere. The name, Azania becomes more relevant in this discussion, as it divulges the basis of indigenous African knowledge and related methodology systems, specifically on issues that encompass knowledge creation, categorisation and classification of events and circumstances. Nevertheless, the review of literature on the significance of aspects of African knowledge creation such as Tehuti perspective is revealed in this instance. This manuscript posits that diverse paradigms often influence the research approach in a particular milieu. It also suggests that the Tehuti perspective will facilitate the eradication of stereotyping imposed by the narrow cultural perspective in the social sphere including education, especially when it comes to research approach. It concludes by highlighting the need for consideration of diverse knowledge value systems, in particular, when dealing with narratives as indicative of a particular milieu rather than a prescriptive.

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“…The notion of the inevitability of death has been well established in different religious and philosophical literatures and thoughts. The different cultural and cognitive beliefs, attitudes and perceptions of death and dying by societies have also received great attention in scholarship (Anetoh 2017;Ebo 2019;Dimkpa 2023;Kamalu et al 2023). The Igbo of Southeastern Nigeria, like most traditional African societies, believe in the dichotomous existence of life and death.…”

Section: Introductionmentioning

confidence: 99%

Cultural–Cognitive Study of Selected Death-Oriented Personal Names in Igbo

Kamalu,

Onumonu,

Udisi

2024

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Working chiefly within the tenets of Cultural Linguistics (CL), this study examines the cultural and cognitive motivations that underlie selected death-oriented personal names among the Igbo of South-eastern Nigeria. Based on the cultural linguistic perspective, the analytical tool for the study is shaped by insights from cultural schemas, cultural categories and cultural metaphors as signifiers of ideation and social meaning. The cultural frames enable the language user to have a better understanding of the cultural and cognitive motivations that underlie the conceptualization of names and naming among the Igbo. Much has been done on the structure and sociological forms of Igbo personal names and their meanings, but only a few studies have been undertaken on the names that express the notions of death and dying in Igbo. More importantly, no previous study has used insights from Cultural Linguistics (CL) or the Conceptual Metaphor Theory (CMT) to explain the motivations for the preponderance of death-oriented names among the Igbo people. Thus, this study specifically aims to address the lacuna. The study reveals that the Igbo, like most African and other human societies, recognize and accept the inevitability of death. Consequently, they use language in diverse forms and contexts to express their perceptions of the horrors and pains associated with the inevitability of death. Songs, proverbs and ritual practices are some of the verbal and social semiotic forms through which the Igbo express their knowledge of and attitude toward death and dying. However, names and naming are the most vivid cultural cognitive patterns by which the Igbo show their understanding of the nature of death and dying and their psychological effects on the living. Constrained by space and scope, this study identified and classified six major death-oriented names among the Igbo, as follows: names that depict the overwhelming power of death; names that make an appeal to death; names that depict death as wicked/evil/terror; names that depict death as no respecter of wealth/social class; names that challenge/mock the assumed power of death; and names that depict death as an insensitive entity. Thus, the above frames constitute the major paradigms by which the Igbo express their knowledge of and attitudes toward death and dying.

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Death in Igbo African ontology

Cited by 5 publications

References 13 publications

A Philosophical Exposition of Kinship in Igbo African Ontology

A Philosophical Exposition of Kinship in Igbo African Ontology

Fundamentals of an African-Centred Syllabus in Higher Education in the Post-Colonial Era: The Tehuti Perspective

Cultural–Cognitive Study of Selected Death-Oriented Personal Names in Igbo

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