52 population. Over population on the other hand can lead to unemployment and hunger. It was also argued that the non appliance of contraceptives can also lead to the spread of infectious diseases such as staphylococcus, AIDS, gonorrhea and so on. This notwithstanding natural law stands for human good. It will lead to an unimaginable value if human law is to be based on its principles.
Having noted these theories and what they are, and for the purpose of this study, it is therefore necessary to approach this study through the natural law theory to find out how they can be applied in real life situations as well as their philosophical implications.
53 through experiences and observation, it has being noticed that some Igbo names generally points on rival as one of the major causes of hostilities; and as such people demand for justice. Some of the Igbo names and their literally interpretations that points on justice are:
1.Chikailo--God is greater than all enemity 2.Chinagqrqm—God is my defender
3. Mmxqjekwu—the spirits will decide 4. Mmxqkwxgwq—let the spirits reward 5. Anakpee—let the mother earth judge 6. Igbokwe—if the community agree 7. Xmxnnakwe—if the kindred agree
8. Xmxnnanwezueakx—if all the kindreds be wealthy 9. Qk[kad[gbo—people are never equal since ages 10.Ilod[xba—there are many enemies
11. Iloerike—enemeis are many
12. Aghad[nxnq—hostilities abound in the family 13. Ilod[nxnq—there are enemies in the family 14. Iloegbunam— enemies should not kill me 15. As[egbunam—heatred should not kill me
16. Izuegbunam—gatherings of the enemy should not kill me
17. Qnxqraegbunam—community’s utterances should not kill me 18. Ejimkeonye—whose own do I withhold
19. Okeruruonye—each persons share should not be denied 20. Akxezuilo—the enemies can never appreciate your wealth 21. Ikpeamaqnwx—death should not be blamed
22. Qgqmegbunam—my kindness should not exterminate me 23. Nkemakqnam—I should also have my own
24. Nkeonyemetalx—you reap what you sow 25. Qgxgxamakwa—He wiped my tears
Some of these names were further explained to deduce their real meanings.
a. Anakpee : Igbo people believe that the mother earth sees the activities of her children and able to exonerate the innocent. A man who is accused of an offence could beckon on the mother earth for justice or for vindication. In this way, Igbo people emphasize the idea that no matter what happens, the innocent must be defended. However the offender will not go unpunished as Ilogu (1995:25) observes that “What is important here is that the morality lapes of an individual consitues an offence against the earth goddess and the
54 ancestral spirit. This result to punishments for all the members of the commune unless the proper propitiation and restitution, where necessary, are carried out.” Generally speaking, if the wrong done to an individual is carried out by one person, that person will bear the consequences. However, were the community is involved or know about the immoral and kept quiet the calamity will befall the entire community.
b. Aghad[nxnq: In most cases there are household enemity. Igbo people advocates for good interpersonal relations more especially among the kins.
They always say, ilo niile d[ njq, ma nke ime xlq kas[ njq, and also ilo kas[ njq n’elu xwa bu ilo qny[ . It means that enemity is bad, but the household enemity is the worse, and also the worse enemity still is that between friends. Here Igbo people express their idea of communal life. Ogugua (2003: 14) observes that “The Igbo idea of justice can be properly understood if we turn our gaze at communalism for the Igbo, to exist is to be in the community.” However conflict normally occur among people that live together and share every thing in common; but Igbo people will always say, q bxrx na mmeghie ad[gh[ mmgbaghara a gagh[ ad[ But in most cases some people are unforgivable, and when such is the situation among relation or friends you might not know that you have not been forgiven. As a result, one might fall into the person’s trap.
So it is not likely possible for one to dictate the situation on time because of the close relations that exist between them. Igbo people through their names warn against the dangers of household wickedness.
c. Xmxnnanwezueakx: Igbo people were aware that conflicts normally arise when some people feel that they are not as progressive as others. Therefore when every member of the kindred is well to do, and were able to take care of there basic needs, hostilities will come to its lowest ebb.
d. Onyegbuna: Igbo people appreciate life so much so that cases of murder cannot be tolerated. They advocate that people should not take other people’s life. They know that life cannot be replaced and must be protected.
55 e. Izuegbunam: Igbo people were against those who use to instigate others. Those who plan
to eliminate others or consitute a problem to them. Through this name such people are warned to desist from such wilful act for a peaceful co-existence.
Generally every aspect of Igbo man’s life is characterized with justice. Okodo (2009:153) observes that “From birth to the death of the Igboman, there are conditions for the enthronement of traditional justice.” In his remark, “on the birth of a child everybody has to be just.” This expression is true since there are role expectations as it concerns the nurseing mother, her mother and her husband. Any person that fails to carry out or neglects his or her role amounts to unjust behaviour. For instance a case where a nursing mother refuses to breastfeed the baby not on the ground of ill health but simply because she does not want to have a flat breast; amounts to an unjust behaviour against the baby. In that case she will be cautioned. However if she proves stubborn, the matter will be reported to the appropriate qauters for reprimand.
Other areas of interest that justice manifest in the life of the Igbo as described by Okodo were economy, religion, governance among others. It is obvious that the Igbo have rules that govern their lives. Every economic venture has its rules. There are rules that govern hunting, farming and fishing for those in the riverine areas. When people do things the way it should be done, no one will seek for justice or redress. However when rules are violated, bitterness and hostilities abound. If such situations are not controlled by the community’s justice system on time, it could lead to anarchy. On religious issues, anyone that offends the morther earth, ancestors or gods of the land has commited a gross injustice; and must be punished. In governance also, it is not just for someone to force him or herself on a group. Igbo people practice democratic form of governance. Any attempt to force leadership on the people always creates hostilities and in more
56 serious cases leads to the killings of innocent people. When such situation arises people seek for justice.
Summary of the Literature Reveiw
Having come to the end of this chapter, it is necessary to state that, what other people have said, have received enough attention in this work. From the foregoing, none of the work studied, is the same with this study, and none have the same topic as the present study. For this reason, it is suggested that the present study has to be carried out. In addition to that, from the literature studied, it is obvious that there is a need for justice in the communities in Oyi Local Government Area. Since justice manifests in all aspects of their lives and most of these areas have experienced one form of crises or another; this study therefore stands to bridge the gap.
CHAPTER THREE RESEARCH METHODOLOGY
Methodology of research is basic for research studies. The method enables the researcher to obtain adequate result. It is therefore the intention of the researcher to expose the methodological
57 procedure that was adopted for this study which creates an avenue for a sound research study and excellent result.