SEGMENTACIÓN POR ÁREA

When we talk about religious rites and ceremonies, we are reflecting on certain passage of life like, burial, funerals, Izu Asa’, Mmalu-uno etc. A distinction must be made between death rites and ‘funeral rites,’ the purpose of the ‘death right’ is simply the interment of the corpse, whereas the purpose of entrance to the spirit – land. The Igbo say, ‘ka owere laruoulo, so that he may reach home.’ It is therefore a rite of passage.’ When a man dies he goes to the spirit-land, it is clear to every Igbo man that entrance to the spirit land is impossible without the funeral rites befitting one’s status in life – A simple interment is not enough and those who have no grown-up children are deeply worried because their entrance to the spirit-land is not assured. Igbo funeral rites can best be appreciated if they are

viewed as symbolic acts of leading a person home, ‘Olarubeghi ulo; such a person becomes a wandering ghost and an evil spirit and the peace, status and honor due to the ancestor are lost to it forever. This, for the Igbo, represents a state of punishment in the after-life. According to Jordan. (1971):

The spirit of the dead was restless and confused in the next world if it did not get the type of burial it demanded... the anger and amazement at the thought of the poor spirit wandering aimlessly. “Poor soul”, they said, “poor soul...he will be lonely and friendless forever. (p.126)

Hence it is regarded as a dreadful misfortune to die and be buried away from home.

unnecessary expense and inconvenience undertaken to hundreds of miles away. Those who work in outstretched over the grave they name all physical deformity is bad habits the deceased had when alive, and ask the deceased not to return with these in his reincarnation. The grave is then filled up and some yams are left on it. These are supposed to be the yams he will plant in the spirit-world. Yam-growing is the principal occupation of the Igbo especially the Ogidi people. I have no reason at all to doubt Mr. Achu’s (1975) explanation of the significance of the rite. The sacrifice is offered on this occasion to ask God o receive the dead and to keep ruin in peace (p.14).

Life, death, and reincarnation are directly and completely under the control of God. It is generally taken for granted, argues Basden, (1966) “that when men have run their course on earth, they return to” (p.283). But the goal of life after death is not fully achieved by Ilaru ulo, going home to the creator. One has to reincarnate and reincarnation is completely

controlled by Chukwu. The anxiety of Ogidi people over their lot in the after life is further heightened by the fact that reincarnation is more or less subject to the good behaviour of the spirits in the ala mmuo or spirit-land. Basden (1966) said that, “should they be so unfortunate as to arouse the ira of their master, (God) they are in danger of being, banished to

‘Ama nri-ma madu an intermediate state between this material world and spirit- world”.

(P.286). this retribution is the after life has its place in their cyclic conception of existence.

Going home to the spirit-land is not a terminal stage, as the more fortunate among those reaching home would be allowed by the creator to reincarnate. The eventful world of the living with its bright sunlight and its fascinating traditional life is preferable to gloom and monotony of the spirit-land. Evil conduct in this life may be punished by either exclusion from

being given a bad chi during the next term of life on earth. This last option would bring a series of misfortunes and could eventually end with the victims exclusion from the spirit-land and from the life-cycle. This is probably what Basden means in the passage quoted above. The Igbo think of the after-life as essentially dynamic.

Funeral rites for onwu ojoo (bad death). The funeral rites for victims of onwu ojoo differ in many ways from those of onwu chi. The distinction made between the one and the other bears out the fact that one’s status in the affairs –life is dependent on moral conduct.

This becomes evident when one examines funeral rites for victims of bad death in defects, for the normal funeral rites are preceded by lengthy and elaborate rites of absolution and purification in the case of bad death. Not all victims of bad death are given the final funeral rites: sorcerers’ witches, notorious criminals, those killed by lightening suicides, leprosy and cholera are not given funeral rites at all. Their evil lives are thought to provide enough evidence for them not to be admitted to the spirit-land. They are damned and will forever remain wondering evil spirits.

Final funeral rite however, are of great value for some kinds of bad, death especially those which result from the involuntary breaking of taboos those who die on an Afo – and victim of dropsy, smallpox, death in child birth and so forth. Absolutions and purifications feature very prominently in these funeral rites, which may not begin until a full year after the victims’ death.

3.7.7.4.1 Izu Asaa

The ‘Izu asaa’ was seven market days into seven. This is the time after the burial of the dead, the family members will come together with members of the deceased family. It was

a period of settlement, it was a time debtors can identify and those the person owned can as well looked into, either for sharing or to be better organized. In those days, the traditional canopies will be removed the same day. With the coming of the Christian mission, transformation and revivals changed some inhuman practices and laws.

3.7.7.4.2 Nmalu – Uno

It was for the father of the girl to visit the in – law, with the wife to familiarize the family of the daughter. ‘Nmalu-Uno, if it was not done, the mother of the girl will not eat in that family when the daughter put to bed. During the nmalu – uno, the in-laws, that is the place when the girl is being married to, will prepare food, wine and other gifts to offer to the in-laws.

3.7.7.4.3 Economic Setting Of Ogidi

The social change of the people boasted their economy and made Ogidi to interact with big cities like Onitsha, Benin and others. They changed from petty trading of buying and selling. By late 80’s Ogidi had produced very many people travelling abroad for both business and education. There are various professions scattered in diaspora who can be found performing creditably well in those cities of the world, like America, United Kingdom, Japan, Australia, India, Dubai, Israel, Greece, China, and other parts of the world.

In educational sector, there are lecturers in various institutions of higher learning.

There are legal practitioners, engineers, Architects, Medical doctors, economists, town

Today, statistics has shown that Ogidi has the greatest number of priest and teachers in the media sector, they are there. Most people still do subsistence farming. They produce vegetable and fruits all the year round. They sell in all the market days in the week:- Eke ,Afor ,Nkwo and Orie. Most of the things listed above would not have been possible without the presence of the missionaries who made the light shine into darkness , personalities ,like Prof. Chinua Achebe, Rev. Anyaegbu, Rev. Ikpeze, and a host of others. Economically, Ogidi can be counted among the first five (5) in the whole of Anambra State . It is difficult to go to any part of the world under one (1) month, without seeing somebody from Ogidi, professor Chinua Achebe is not only a national figure, but he is also a world man who has placed his feet in the sands of times and in the annals and history of the world through writing.

3.7.7.4.4 Agriculture

They are into subsistence farming. They are well known for seed yam and cultivation of cassava, cocoyam, and Vegetables. The Ogidi people go to Oze, to get more land for their farming. They are also involved in some domestic animals like goat, fowl, sheep etc. They are not good at mechanized farming. They have some economic trees like orange, mango, pear, Kolanut, Palm trees, ogbono, ugili and very many others. Food from Ogidi man’s farm are sold locally in the local market, while others are exported to international market. For example, garri, vegetable and fruits are exported to countries like America, Japan and London. In the middle 80’s, Emeka Okoye Odu’s affluency came up as a result of his ability to dry some food like bitter leaf, bread fruit and parts of Europe. Agriculture in Ogidi is one of the sources of economic increase till today.

3.7.7.4.5 Commerce

Commerce and industry in Ogidi cannot be mentioned without mentioning the foremost commercial people like E. O. Mbekwe, who before the 1970’s and immediately after the Nigerian civil war entered into motor business of transportation and later joined it with other commercial ventures. A.C Ekpechi has his alpha paper mill, which he started late 70’s . The industrial fame, spread all over Anambra state and beyond . There are Ephraim Mmuanyas chains of commerce and industry .

Sir Fred Unachukwu in the middle 80’s made Ogidi people proud in the commerce and industry, especially in the Onitsha main market. Also, he did well in the banking industry.

In the late 80’s, the KP beverage industries started and today, the industry who produces both beverages and drugs have made wave in the state and in nation in general. There are most of others too numerous to mention in the area of commerce and industry. Ogidi people have some prospects in commerce even when they are not remembered by the Government of Anambra state in constructing roads that lead to their farm lands and business but when their roads are constructed ; there will be a boom in their commerce

3.7.7.4.6 Craft

Before the Nigerian Civil War in 1965 there were men in arts, carving industry sawing and others. in the life and times of Alexander Udora, he started the cottage industry at Oraukwu. He trained people in carving, sowing, knitting and other crafts work. He was producing pull over and stockings for schools. He had a retinue of staff who can boast their ego in their crafts workshop today. It was the zeal of missionary mind that made Evangelist

to become one of the foremost musical composers Ebenezer Church Ogidi ever had. There was the weaving, plating of hair, making of basket with palm front Materials and rubber materials. There was a man known for making of and producing brooms in a very Large quantity.