The Igbo of Southeast Nigeria: The Same Yesterday, Today and Tomorrow?

Abstract

This paper examines UchenduÕs ethnographic study entitled Ôthe Igbo of Southeast NigeriaÕ with a view to interrogating its relevance in explaining the Igbo of the contemporary time. Chapter by chapter examination of the book shows that although written more than four decades ago, it is still relevant in its account of the continuity and change in Igboland. For instance, although marriage in the traditional way is still the most cherished and popular, church and court marriages are acceptable. Those who can afford it can go through the three rituals. The paper notes that although phenomenal changes in population growth, infrastructure and human resources development, modern economic activities, etc., have taken place, the very essence of Igbo world view, belief system, Igbo hospitality, marriage, kinship and non-kinship networks, Igbo traditional ways in government and affinity to fatherland as captured in the book, to a large extent, still holds true of the Igbo.

‘We only got Coca-Cola’: Disability and the paradox of (dis)empowerment in Southeast Nigeria

“…The practice of empowerment discourse links with Igbo culture. The Igbos of Southeast Nigeria are well-researched people (Cookey 2005; Iroegbu 2005; Nwagbara 2007; Stevenson 1985). Nwagbara (2007) outlines three different senses of the word Igbo : firstly, the Igbo territory; secondly, the domestic speakers of the language; and finally, the language spoken by them.…”

“…Viewed from material, spiritual and sociocultural ramifications, the Igbo worldview is given meaning by Igbo cosmology which provides an explanation for how the world is ordered. Nwagbara (2007) and Nwoye (2011:306) conceptualise Igbo cosmology or worldview as a system of prescriptive ethics, which define what the Igbo ought to do and what they ought to avoid, including the system of action which reveals the codes of conduct. Thus, worldviews are ‘products of experiences so pregnant with drama’ that such experiences give rise to symbols or totems of some sort.…”

“…Nwagbara (2007) modified it a little through the introduction of spiritual dimension and ‘prescriptive ethics’:…”

“…Consequently, deities, spiritual forces as well as human beings and social relations are subject to manipulation. Nwagbara (2007:104) wrote that occurrences, such as excessive rainy season, drought, business failure, ill health or whatever threatens the life or security of an individual, are ‘interpreted by the Igbo as a sign or warning that things must be set right before they get out of hand’. As we discuss later disability is one of such occurrences with abiding significance among the Igbos.…”