a period when all gather to re-enact the norms and values which they consider apt, cogent as it ensures community harmonious co-existence.
themselves and without the help or participation of other communities around them.
Among the Igbo, decisions affecting the whole community are taken communally, starting from the macro families to Umunna and then to Igwe-in-council. The Igwe/Eze (chief) does not rule like monarch. He as a representative of the people does what the people wants him to do. He cannot dictate to the people what to do except after due and sometimes extensive consultation, (p.26).
The Igbo are republicans in their political outlook and behaviour. This means that issues of general concern undergo debates, discussion and consultations from Umunna to clan levels.
In doing this, they show political independence or sovereignty. Nwabude noted that the Igwe, the political head of an Igbo locality, is the speaker of the community which he leads. He rules with elders in council. Matters are therefore discussed to benefit all in the community. Igbo communality therefore emphasizes communal spirit which allows for debates on serious issues that may affect the community. In a nation where everybody is equal, social wise, each person’s view or review must be heard for peace to reign in the village. Omolewa (1986), corroborates Nwabude’s view thus;
The smallest unit, the family or the house hold, sees itself as having one common ancestor. This principle is also present in the minimal lineage. Here house hold see themselves as belonging to one family and thus have a common father. This is extended to major and maximal families. Thus the whole family believes that decisions on issues are of common interest as brothers, (p.83).
Omolewa concurred with Nwabude that, decision affecting the community are, decided by all through dialectical process. The political independence of each community in Igbo land gave the authority and understanding of each village. It exerts power fostering their collective
decision on its religion, social organization, structure and institutions. The community is strongly held together because of the knowledge that they descended from a common father.
This belief extends also to the clan and most often cluster of villages and clans. The core belief in common descent either patrilineal or matrilineal is responsible for the protection of common beliefs, opinion, sustenance of political structure, and socialization of people of the same parents. To protect this therefore, communities have to agree to protect their interests as their culture. Even though everyone might know the reason for such procedure, personalities involved must attract certain levels of criticism, evaluations and final approval. This final approval brings on it community seal or authority. General agreement on pressing issues is a clear mark of recognition of the Igbo, Nwankwo (1999) reflected on the above this way:
Identity as a product of consciousness in the context of affirmation relates to the degree to which an ethnic formation realizes its inherent and manifest possibilities, and the extent to which this could be utilized for self perpetuation. Of course there is no doubt that a contradiction exists between a group self perspective agenda with its willingness to contribute meaningfully to the affirmation of those ideals which it shares with others (p.19).
Seeking of opinions before taking action in a republican society, relate to the degree or level to which a community realizes her inherent and means of show-casing such possibilities.
Any community celebration is a product of consciousness to affirm its existence, philosophy within its members and possibly neighbours. We can see this clearly in Igbo family clan or general gatherings. This is a natural setting for the Igbo to agree or disagree over any burning issue at stake. In the understanding of Nwankwo, it is geared towards achieving self perpetuation which the Igbo try endlessly to achieve in her social activities.
For Ekwuru (1999), the consensus philosophy of the Igbo is a rigorous pathway to truth, which must be interspersed with an interjection like ‘Igbo Kwenu’. Ekwuru explained this process of agreement the Igbo thus:
Ndi Igbo ezukoo Kwere tupu ihe di egwu adiri. “The Igbo must gather and agree before a great thing happens” The first step toward the achievement of Igbo cultural renaissance is the call for a rational conviction and agreement. Before taking any decision, the Igbo have the tradition of gathering to discuss and weigh varied issues concerning the point of decision in order to arrive at a consensus philosophy and agreement. This is the basis of Igbo radical politics of consensus philosophy called the Igbo republicanism (p.134).
‘Igbo Kwenu’ is an interjection that calls for silence or for a rejoinder from one standing or from one who thinks he has something important to say to the community in which he is member. From a socio – cultural anthropological level of interpretation, Ekwuru interpreted vociferation of Igbo – Kwenu as that which:
Represents the constituting symbol of Igbo social gathering; It is in this sense, a conscious declaration of this recognition of a social body gathering together to perform declaration of this recognition of a social, body gather together to perform its social function of effective mutual interaction. In this regard the bellowing of Igbo Kwenu creates in every Igbo person an in-depth awareness of the deeper dimension of the root of the social character that is embodied and reflected in every Igbo man. Igbo Kwenu is the formula recognition of the freedom and right of each individual within the village confines of a republican set up (p.135).
This social action deliberation is foundational to all Igbo social, political and cultural action. What prompts such deliberation must certainly be of community interest, this validates community consciousness as a demonstration of ancestral cult in Igbo traditional societies’.
CHAPTER FIVE 5.0 Ancestral Cult and Igbo Community Solidarity
The cult of ancestors are those ways of life, ideas, attitudes and convictions held and practiced by our progenitors, forebears, which they found axiomatic and consistent with human values and as such preserved in cultural events and ceremonies. Igbo traditional setting in its world-view has not only aimed to preserve live but also to enhance it. This accounts for why to a traditional Igbo man, to live is to live in a community. This is primarily aimed at assisting one other at various points of need. This informs why cults of ancestors are built on such foundations that endorse community consciousness. As a matter of fact, men took off from religion march along with religion and arrive at religion in their daily engagements. Arising from the foregoing, Igbo people demonstrate their religion with mark of honour or reverence for the super-sensible world. Thus, this demonstration serves as a schema of religious ceremony to the Supreme Being through divinities or ancestors. Igbo people demonstrate a rich religious heritage which they display in communion with the higher beings. This religious observance is pivotal to them and they are always with them. Thus, Igbo people are not bereft of religion. As a matter of fact, we have benefited immensely from various works of scholars such as E. B.
Idowu, J. O. Awolalu, Ade P., Dopamu, and J. S. Mbiti among others. They have all done invaluable works on African religion with particular regards to ancestors.
Owelle Otti Community Ancestral Shrine at Iwollo oghe Eziagu Local Government Area of Enugu State
Awolalu supports what Idowu had previously posited that the ancestors are deceased spirits who stayed in close relation to the family as well have enhanced prestige. In their various works, it was discovered that African ancestors have become a common place. But none of these scholars has specifically touched on how their cults promote community consciousness.
It is the intention of this work to look into specifically on how some cultural creations, beliefs and ceremonies preserved and handed down by our ancestors from generation to generation promotes community consciousness. In fact the communal ceremonies unify and consolidate the society, because it is generally believed that when people converge in public gatherings, they express their feelings and emotions, even sentiments through singing, dancing, clapping of hands and expression of joy. Undoubtedly, this fact of public gathering at which people or community meet to honour their ancestors is called festivals. Festival promotes social
solidarity, communal order and hopes of people are kept alive. Socially speaking, festivals virtually bring together the whole community and provide an occasion for the renewal of strained relationship among the community. Awolawu and Dopamu (1979) observed that:
The coming together of the people is re – enacted and many people for the first time in the year meet in festival occasions. Men and women are brought together in one crowd and there is usually a sort of social re – union (p.276).
Through festivals, the life of community is renewed. People are entertained and their tensions find an outlet. As a matter of fact, human life needs some important festivals to give both solemnity and laughter. The celebration of festivals in honour of the ancestors is wholly engulfed with grandeur of rituals and people come out in their best attires and feast together.
This is equivalent to Christmas in modern societies. The chief priest and the head of the community would sit in state and receive homage from sub- chiefs and subjects. The people see festivals as the social safeguard of the basic needs of their existence and of the basic relations that makes up their social order, land, rain, bodily health, the family, the community.
During this time, the people help to foster the sense of identity and belongingness as well as solidarity. These are the integrative and cohesive factors upon which the survival and continuity of the community depends. Religiously, the festivals welcome the ancestral spirits to human societies and renew their relationship. The religious values are repeated through communal festivals. To this end Mbiti (1992) summarized thus:
People seize such occasions to solicit blessings from God or the departed, and there is a general feeling that the visible and invisible worlds co – exist for the benefits of man who is at their centre. Rituals and festivals are religious ways of implementing the values and beliefs of society (p.143).
Sequel to the above, ancestral celebrations are important to re- affirm and consolidate these religious values which promotes community consciousness and which are inherent and deep- rooted among the people. To this end, celebration of the ancestors is a common place rehearsal in African religion. Thus, the celebration of the ancestors is a mark of honour and remembrance as well as the invocation of the African dead. Ancestral veneration aids adherent spiritually as regards healthy and cordial relationship among the community with the spirit world. Ancestral veneration is either performed annually, monthly, bi-monthly or anytime especially at the dictate or oracle divinity.
The Priest of Owellotti Deity and His Secretary in Iwollo oghe Eziagu Local Government Area of Enugu State
It becomes germane at this point to look briefly into some of these ceremonies, festivals or rituals that provide occasions, for ancestral cult and promote community consciousness.
Among them are Igodo festival, Mmanwu festivals, new yam festivals, marriage festivals, Egwu, Owa, etcetera in some communities in Enugu state.
5.1 Traditional Marriage Ceremony in Eziagu Local Government Area of Enugu