Odibendi

ỊJỤTA AKWỤ: RECALLING AND MOURNING THE DEATH OF A MISSING CORPSE

Chinelo Edith Ude-Akpeh — 2022-12-15

Death is a sad event that leaves survivors of the deceased with pain and sense of loss. The
pain is deeper when the body of the deceased is not found. This aggravates the grief. There
are existing studies about death, grief and mourning but there is dearth of information on the
present study which was conducted to bring to the front burner, Igbo cultural slant to death,
grief and mourning for a relative whose corpse is missing. This research was carried out by
observation, in-depth interviews and focus group discussion in the Ọmabala communities in
Anambra State of Southeast Nigeria. Data was analysed using descriptive statistics. It was
found out that cultural beliefs concerning the loss of the body of a dead person increases
grief and may have negative spiritual implications for the relatives and the spirit world. This
is why the people of the area do not only insist on according due respects and funeral to their
dead relatives but also recalling their spirits and bodies home in a ritual ceremony known as
ịjụta akwụ. The study suggests proper understanding of a people's culture, beliefs and
practices before giving it a negative tag as has been the case with Christian missionaries that
labelled aspects of traditional religion and practices heathen

ODIBENDI PRELIMINARY

Ikechukwu Okodo, PhD — 2022-12-15

EDITORIAL COMMENT
This is the debut of ỌDỊBENDỊ: A Journal of Igbo Consciousness. This edition takes care of the
entries for a conference on yam and the ceremony about yam. So some titles in this publication
focus on yam and the new yam festival of the Igbo people of Nigeria. The authors, who mostly
wrote in Igbo, are Cecilia A. Eme, Patrick Ik. Umezi and Florence U. Ibeh, Edith N. Onukawa,
Chinenye C. Olakaibe, Basilica N. Eweoma and Anthony C. Mgborogwu, Christian E. C.
Ogwudile and Ikechukwu Okodo.
Some other authors looked at other aspects of the culture of the people. They include Gladys I.
Udechukwu that studied Igbo Culture Symbols and Ogochukwu R. Ifeka who wrote on covenant
which is Ịgba Ndụ in the Igbo language. Charles A. Nneke also wrote on a culture topic with
respect to the Ijele masquerade of Igbo people and Chinelo E. Ude-Akpe that delved into Ịjụta
Akwụ, that is, the Igbo culture of recalling the spirit of a missing corpse for the purpose of the
funeral. Ifeyinwa C. Isidienu and Ann C. Onyekelu looked at the masquerade as the instrument
of stability. Still on culture, Ihuoma E. Obienusi and Chinyere P. Chikwendu wrote on the effects
of patriarchy on women in the Igbo rural community, and Stanley C. Mgbemena and Benson O.
S. Udezo discussed the real Igbo people of Umuchu before the arrival of Christianity on their
soil. In addition, Fidelis C. Aghamelu, Anothony C. Nwafor and Anthony C. Onwuliri
categorically reflected the highlight of communal life over individualism in African society.
The need for developing the Igbo language caught the interest of some authors. One of them is
Chinweude N. Ugochukwu who married the Igbo language with globalisation. Another is
Aloysius U. Umeodinka that observed the brightful future of the university graduates of Igbo
Studies. And Edith U. Nwobu calls for the provision of enabling environment for the youths’
learning of the Igbo language rather than focusing on the older generation, as a way forward.
Literary Studies is not left out in this edition. Ogochukwu R. Ifeka studied some selected literary
works that concern covenant making to state that covenants create situations of trust among those
that enter into them. And Obiageli T. Nsolibe traced prophecies in the literary works she studied.
The rest of the authors include both Nnaemeka C. Abamara and Chinwe I. Onyemachi who
studied the effect of culture shock on Igbo immigrants in the diaspora. Rev’d Daniel I.
Ilechukwu and Chiamaka P. Ilechukwu assessed the Pentecostal missionary activities in Nigeria
from the end of the Nigerian-Biafran Civil War up till date. And Clement N. Okodo analysed the
duties of headmasters which are the sine qua non for the good administration of primary schools
in Nigeria.
Prof. Ikechukwu Okodo
Editor-in-Chief
March 2, 2020

ERIMJI NDỊ IGBO NA NJIRIMARA YA

Professor Cecilia Amaoge Eme (PhD) — 2022-12-15

Abstract

THE PRE-CHRISTIAN MISSIONARY COMMUNITY OF UMUCHU

Stanley C. Mgbemena, PhD — 2022-12-15

Colonialism and the Christian religion weakened and transformed the basis of the traditional
society. There is no doubt that the traditional religion on which the Igbo society was based
gave meaning and significance to the lives of people in that society, with no exception to
Umuchu community. Today, some of those values have been thoroughly affected by
historical factors, by the encounter with Europeans and their Christian religion together with
its accompanying new systems of living. This study, therefore, looked at Umuchu
community before the coming of the missionaries for proper understanding of the tenets and
values that bound Umuchu together before the arrival of Christianity in the town. This study
also suggested that we should go back to the root-culture in order to form a solid base for
authentic Christianity.

MGBASA EJEMOZI ỤKA MMỤỌ NSỌ NA NAỊJIRỊA KAMGBE AGHA BIAFRA NA NAỊJIRỊA BIRI: ETU IHE SI GBATA KWỤRỤ

Daniel Ihunanya Ilechukwu — 2022-12-15

Ụ mị Edemede
Ndị ka Mmụọ Nsọ bụ ndị nkụzi ha, ozizi ha na nkwenye ha gbadoro ụkwụ n‘ike nke
Mmụọ Nsọ Chineke. Ha na-agbaso usoro ofufe a haziri ahazi ma na-agba mbọ ịkụzi ihe dị
n‘Akwụkwọ Nsọ n‘agbanweghị ya. Onye ọbụla dị n‘otu usoro ekpemekpe a ka a na-akpọ na
Bekee (a pentecostal). Ihe gbasara ha na ije ozi ha ka a na-akpọ (pentecostalism). Ederede a
chọpụtara mgbe ije ozi ndị ụka Mmụọ Nsọ malitere, ihe bụ ebumnobi ha mgbe ha malitere
ọhụrụ, agamnihu ha kamgbe ha malitere na ụ rụ dị iche batarala n‘ije ozi ha tụmadụ n‘oge
ugbu a. E ji ụfọdụ n‘ime ha a ma ama na Naịjiria mere ebe mgbado ụkwụ nnyocha ederede
a. ka Mmụọ Nsọ malitere na Naịjirịa na mbido 1970. Ederede a gbara ndahie ndị ndu ha
n‘anwụ n‘agbanyeghị ezi ebumnobi ha ji malite. Nke a mere ezi ebumnobi ndị a ji akpụzi
afọ n‘ala taataa. Ederede a gosipụtara ndahie ndị isi ụka Mmụọ Nsọ ma gbaa ndị ka kwụ
chịm n‘okwukwe ha ume ka ha na-aga n‘ihu n‘ezi ọrụ ha. Ederede a bụ nke nkọwasị, n‘ihi
ya e jighị atụtụ ọ bụla nyocha ya. Ederede a ga-eme ka ndị hierela ụzọ n‘ ka Mmụọ Nsọ
chighakwute Chineke ma meghee anya ndị a na-achọ iduhie ụzọ ka a ghara idupu ha
n‘okwukwe. E nyere ndụmọdụ ka ndị niile bụ ndị otu ka Mmụọ Nsọ gbaa mbọ wepụ oke
ọchịchọ, amụma ụgha, oke ịchụ nta ego na arụrụala ndị ọzọ dị iche iche ka Chineke wee jiri
ụka a rụpụta ebumnobi Ya n‘ọ gbọ a gbagọrọ agbagọ. Usoro nkanye akara ụda olu a gbasoro
bụ nke Green na Igwe 1963. N‘ụdịdị a, a gaghị akanye ụda elu, mana a ga-akanye ụda ala na
ụda nsụda.

EFFECT OF CULTURE SHOCK ON IGBO IMMIGRANTS IN THE DIASPORA

Nnaemeka Chukwudum Abamara, Ph.D. — 2022-12-15

This paper focused on the effect of culture shock on Igbo immigrants in the diaspora. The
paper looked at the inevitability in man‘s migration from one place to the other, and the
reasons behind such migrations. It is evident that the Igbo people of Eastern Nigeria can be
found in different countries all over the globe as a result of looking for greener opportunities
to better their economic well-being. The paper went further to explore the psychological
experience of these migrants as a result of culture shock with its consequences, whether it
has impact negatively or positively to the tenets of the Igbo culture and Nigerian society.
Theories were used to chronicle the merits and demerits of migration and culture shock on
the psychological well-being of man. For the Igbo in the diaspora to adapt favourably to the
Western culture, strategies to manage and reduce the culture shock become imperative.
Finally recommendations were made among others that the Igbo in the diaspora should
become participant observers and properly integrate in such alien cultures in order to reduce
cognitive dissonance as a result of culture shock.

ARỤMỌRỤ JI N’ALA NGWA: NTỤLE NKE UGBU A NA NKE GBOO

Chinenye C. Olekaibe, Ph.D. — 2022-12-15

Ụmị Edemede
Ji bụ otu n‘ime ihe gbara ọkpụrụkpụ a na-akọpụta n‘ọrụ ubi e ji mara ndị Ngwa. Ndị Ngwa
na-akọpụta ji ebe ọ na-ada ụda mere ha ji hiwe emume ichi Ezeji iji sọpụrụ ma kwanyere
ụmụ nwoke na-arụpụtakarịcha ji n‘ala ha ugwu. Ndị Ezeji n‘ala Ngwa na-enwe ọba ji bụ
anya bịa lere iji wee tozuo ituru ugo a n‘ihi na ọ bụ ọkwa e ji ama ndị bụ dimkpa na
ọgaranya n‘oge mgbe ochie. Mana ka ọ dị taa, ọnọdụ a agbanweela. Ji dị iche iche e ji mara
ndị Ngwa bụzị ihe anya anazịghị ahụ n‘ihi enwezịghị ndị na-arụ ha. Ọnọdụ a ji nọ n‘ala
Ngwa ugbu a bụ ihe kpaliri mmụọ ndị odee mere ha ji chọ itule ọnọdụ arụmọọrụ ji n‘ala
Ngwa, nke ugbu a na nke gboo. Nchọcha a chọpụtara na ala Ngwa bụ oke mba e ji ịrụpụta ji
ebe ọ dị ukwuu wee mara n‘oge gboo, na e nwere ụdị ji dị iche iche e ji mara ha, na ha naakwanyere ndị kacha arụpụta ji ugwu site n‘ichi ha Ezeji, na ha na-eme iri ji ọhụrụ iji nabata
ji ọhụrụ n‘ala ha nakwa ọtụtụ nsọ ha nweere ji. Ka ọ dị taa ha chọpụtakwara na ọnọdụ
nrụpụta ji n‘ala Ngwa alaala azụ. Ha nyere ndụmọọdụ ka ndị Ngwa gbalịa laghachi azụ
n‘ejirimara ha na ọ ga-enye aka ịkwalite ụzọ obibi ndụ ha. Ndị nchọcha ji ajụjụ ọnụ ha gbara
na ihe ndị ha nwetara n‘ọbaakwụkwọ mere ihe.

THE ONTOLOGICAL FOUNDATION OF INTERSUBJECTIVITY IN AFRICAN COMMUNAL SETTING

Fidelis Chuka Aghamelu, Ph.D. — 2022-12-15

Communalism presupposes the doctrine that the community is the focus of activities of the
individual member of any given society. A typical African society is organized to satisfy the
basic human needs of all its members. In this context, resources such as land are
communally owned for the benefit of every member of the society regardless of their status.
Properly situated, it is an inclusive society and this accounts for the notion of
intersubjectivity (the sharing subjective states system by two or more individuals). This
paper accounts for the ontological foundation of intersubjectivity within the context of
African thought. In what follows, it is argued that the African worldview has some
ontological and metaphysical beliefs that helped in cementing solidarity and
intersubjectivity among the members of any given African society. To achieve these, the
paper uses the expository and analytical methods of data analysis. The conclusion reached is
that the I-thou relationship which informed intersubjectivity in the thoughts of Martin Buber
has many cognates in African communalism which ranges from Ubuntu, Ujamaa amongst
others. And in the case of Africa, the good of the community is elevated over and above the
individual in the African existential life. Hence, the concept of intersubjectivity within the
context of African communalism is influenced and founded on African ontological
worldview.

ỊGBAMA IHE ỊRỊBA AMA GAJE IME N’ỌDỊNIIHU DỊ KA A HỤTARA N’AKWỤKWỌ EJIJI IGBO ỤFỌDỤ

Obiageli Theresa Nsolibe, Ph.D. — 2022-12-15

Ụmi edmede
Edemede a gbadoro ụkwụ n‘ibu amụma maọbụ ịgba ama ihe ịrịba ama gaje ime n‘ọdịnihu.
Ọ nwere ihe ga-abụ ọ mee, o bụrụ ihe iju anya nye ndị mmadụ. dị ihe dị otu ahụ gụnyere
anụụlọ ibido bewe akwa n‘etiti ehihe maọbụ n‘etiti abalị, ikwighikwighi ibe n‘etiti abalị,
ụkwụ aka ekpe ịkpọ mmadụ, anya ịdọ mmadụ pem pem pem na ụmụ ihe ndị ọzọ ahụtaghị ka
ihe dịbu adị. Ime ka ndị mmadụ mata na ụmụ ihe ndị ahụ anaghị eme na nkịtị na o nwere ihe
ọ na-eme ka a mata gaje ime kpaliri mmụọ odee ide n‘isiokwu a maka na ụfọdụ ndi mmadụ
na-asị na o nweghi ihe ọbụla gaje ime. Odee ji akwụkwọ ejije atọ e dere were nyochaa
isiokwu a. Ọ gbasoro usoro nnyocha sọvee. A chọpụtara na ụmụ ihe ụfọdụ na-eme dị ka
ụmụ nnụnụ ibe n‘etiti ehihie maọbụ abalị, anụ ụlọ ibekwa n‘ụdị oge ahụ, ụkwụ aka ekpe
ịkpọbi mmadụ na ihe irịba ama ndị ọzọ nwekwara ike e si na nrọ gosi, nwere ihe ha na-agba
ama ya gaje ime. Ha na-agba ama ihe ọjọọ maọbụ ihe ọma ga-eme nọdịniihu. A
chọpụtakwara na e nwere ike gbochie ihe ọjọọ gaje ime ma a gbaa ama ya n‘ụzọ ndị a e
kwuru n‘elu site n‘ije na nke dibịa afa maọbụ na nke ndị ekpere ka ha kwuo ihe a ga-eme iji
medaa ndị mmụọ obi maọbụ kpeere Chukwu ka o gbochie ihe ahụ ka ọ ghara ịbịa na
mmezu. Edemede a ga-abara ọhanaeze uru site n‘ ime ha Amata na ihe ụfọdụ anaghị
anọkata mewe na o nwere ihe na-akpata ya. Nke a ga-eme ha hụ ụdị ihe ahụ ka ha chọọ ụzọ
igbochi ya ka nsogbu ghara ịdị. Nke a bụ alo a na-atụ n‘ edemede a.

IGBO LANGUAGE AND THE YOUNGER GENERATION: THE NEED FOR MOTIVATION

Edith Ukamaka Nwobu — 2022-12-15

It is important to consider how effective our parents (the older generation, especially the
elites) have been able to make the Igbo language attractive to the younger ones. Have they
given the younger generation reason(s) for learning, understanding and speaking the Igbo
language? On the contrary, they have given them reasons to develop cold feet for their
identity, that is, their Igbo language. For this reason, this paper seeks to bring to fore, the
failure of the older generation in handing down the Igbo language to their children and the
need for professionals to make the learning of Igbo very appealing to the younger generation
such that they will be self-motivated to learn and use it. The research is a descriptive one
and adopts intrinsic motivation theory for data analysis. Data for the study is got from
observation and various social media platforms. Findings show that the older generation
insinuates to the young ones that Igbo is of lesser importance and that English is the elitist
language. It was also discovered that the young adults at home and abroad appreciate and
would love to learn the Igbo language. Another finding is that people could be motivated to
learn Igbo on their own by providing learning resources on different social media platforms
like facebook, instagram, twitter, youtube, podcast and so on. The paper therefore concludes
that Igbo children love the Igbo language but are discouraged by their parents (the older
generation) and as such, professionals should give attention to providing learning materials
that appeal to this digital age.

ỊGBA NDỤ N’OBODO ỤFỌDỤ N’ALA IGBO: NZIPỤTA AGBAMNDỤ N’AGỤMAGỤ IGBO NDỊ A HỌỌRỌ

Ogochukwu Roseline Ifeka, Ph.D. — 2022-12-15

Ụmị Edemede
Ọtụtụ nsogbu ezinaụlọ ndị Igbo na-agabiga n‘oge a mere na ha anaghị atụkwasị obi n‘ebe
ibe ha nọ. Ha na-ahụta onye ọbụla nọ ha nso dị ka onye a ga-eze ndụ. fọdụ ndị isi ụka
ọgbara ọhụrụ na-akọnye ndị mmadụ ụjọ n‘ahụ gbasara ibe ha. Nke a kpalitere mmụọ
nchọcha isiokwu a bụ ―Ịgba Ndụ n’Ala Ig o”. Site n‘ịgba ndụ ka a ga-esi kpọghachi mmụọ
ndị na-eche na ibe ha chọrọ igbu ha maọbụ nye ha nsị. E lebara anya n‘obodo atọ dị n‘ Steeti
Anambara: Alọ (Idemmili Saụtụ), Uli (Ihiala) na Ọkụzụ (Oyi), iji zipụta ihe bụ ịgba ndụ
n‘obodo ndị a họọrọ n‘otu n‘otu. A gbaara ọhanaeze n‘anwụ etu obodo ndị a si eme nke ha,
usoro na oge ha ji eme ya. E ji usoro nkọwasị wee mee nchọcha a wee zipụta n‘uju ihe a tụrụ
anya n‘ịgba ndụ n‘ala Igbo ọ kachasị n‘obodo ndị e ji mere ebe mgbakwasa ụkwụ.

THE SIGNIFICANCE AND USE OF CULTURE IN THE CONTEMPORARY AFRICAN SOCIETY: THE STUDY OF IGBO SYMBOLS AS A PARADIGM

Gladys Ifeoma Udechukwu — 2022-12-15

Africans in general and Igbo people in particular are blessed with some cultural artifacts
which help and direct them to live in accordance with their traditions. It has been observed
that because of civilisation and western education, they have abandoned some of these
cultural artifacts which helped them in their daily lives in the past. This has created many
problems to them. One of the things which distinguish man from all other animals is his
ability to symbolise memories, imaginations and religious experience. A symbol operates
because it bears a relationship with the symbolised things and these place limits upon its use.
The Igbo as an ethnic group in Nigeria is widely known, not only because of its largeness
but also as an ethnic group that is endowed with rich cultural heritage. Igbo culture is full of
many symbols which have much significance and effects to life. It is true that Nigeria has
many other ethnic groups but the culture of Igbo people ranging from material to nonmaterial aspects give proper identity that distinguishes Igbo people from other ethnic groups
in Nigeria. This study therefore aims at giving clear identification and definition of Igbo
culture symbols and their significance and effects to Igbo cultural life. This will help the
present Africans and Igbo people to understand the importance of these symbols and their
uses in their daily lives, which will also help to minimise the negligence of their cultural
observances.

IJELE: AKAMGBA CHERE YA DỊ KA MMỌNWỤ NA ỌRỤ NKA NDỊ IGBO

Charles Azụbụike Nneke, PhD — 2022-12-15

Ụmị Edemede

Ijele dị ka mmọnwụ na ọrụnka pụtara ihe nke ukwuu na ndụ ndị Igbo. Ọ bụ etu ahụ ka o si
nwe ọtụtụ akamgba chere ya n‘ihi na ọ bụ ka onye ha ka isi na-awa ya ha. E si n‘edemede
nchọcha a wee lebaa anya n‘akamgba chere mmọnwụ Ijele, bụ ndị na-eme ka ọ daa ada. Ha
gụyere: ikuku, ozizo mmiri, na anwansị dị ka ịkọ nsị na ife ajụ. N‘aka nke ọzọ usoro obibi
ndụ ọgbara ọhụụ dị ka ekpemekpe, agụmakwụkwọ na ọrụ Bekee nke enyeghi ụmụ Igbo
nwere mmasị n‘etim mmọnwụ ohere. Ebumnuche e ji bagide edemede a bụ ka e si na ya
wee leghachi anya azụ n‘ihe mere n‘ọrụnka na mmọnwụ bụ Ijele n‘ebe o metụtara ọnọdụ ya
na ndụ ndị Igbo. Ọ bụ n‘ihi nke a ka o ji dị mkpa na e lebara anya n‘ọdachi ndị a ma chọpụta
ụzọ ọgbara ọhụụ a ga-esi wee gbochie ha. N‘otu aka ahụ e si n‘edemede a wee na-enye
akamgba ndị a chere Ijele ọnọdụ kwesịrị ya n‘etiti edemede ndị ọzọ e derela maka mmọnwụ
Ijele iji bawaye agụmagụ banyere ya. N‘ụzọ pụrụ iche ka e si n‘edemede a zipụtara ọhaneze
akamgba ndị ahụ chere ya. E mere nchọcha a n‘agụmagụ ọdịnala ma bụrụ n‘isiokwu e si na
ya ezipụta akamgba chere ọrụnka na mmọnwụ bụ Ijele. Ọ bụ site n‘ihe a hụrụ anya, ajụjụ
ọnụ, ọbakwụkwọ na ịntanetị ka e si weta ihe e dere n‘edemede a. Atụtụ e ji wee tụchaa
edemede nchọcha a bụ atụtụ mkpọghaobi nke na-ahụ ọrụnka ọbụla dị ka onyinyo na
ọdịmara zuru mba ọnụ. A tụchara ụsa dị iche iche e nwetara site n‘ihe a hụrụ, ajụjụ ọnụ,
ọbakwụkwọ na ịntanetị weta. Nke e si na ha wee chọpụta na e nwere otụtụ ihe mkpọbiụkwụ
na-agba mgba megide usoro obibi ndụ ndị Igbo n‘ebe o metụtara ọrụnka na mmọnwụ Ijele.
Edemede a ga-abara onye ọbụla na ọhaneze uru, ọ kachasị n‘ebe ọ gbasara inwe mmasị na
mmọnwụ ijele na ọrụnka ya.

PRIMARY SCHOOL ADMINISTRATION IN NIGERIA: THE ROLE OF THE HEADMASTER

Clement N. Okodo — 2022-12-15

This paper discusses the role of the headmaster in the affairs of the primary school as
indispensable. Without him, there would be no success in achieving the objectives of the
school. The problem necessitating this work is that a lot of people do not know the duties of
the headmaster. This is more disturbing when we learn that some headmasters do not know
their duties. This affects various primary schools. The data for this work are derived from
library materials. The researcher used survey method in the work. The findings are that
various duties of the headmaster, whether glaring or subtle, have been made clear.The
significance is that various headmasters that read this work will learn their duties and so
improve on their jobs. In addition, non-headmasters will learn the duties of the headmaster
and so would contribute in reminding headmasters of their duties so that they will sit up.

MPỤRỤICHE JI NA NKWENYE NDỊ IGBO

Edith Ngọzị Ọnụkawa, PhD — 2022-12-15

Ụmị Edemede
Ndị Igbo nwere ọtụtụ akụkụ ọdịnala ma nke pụtakarịchara ihe n‘omenala ha bụ ji. E deela
ọtụtụ edemede banyere ji n‘omenala Igbo, ma edemede ndị a hiwekarịchara isi n‘emume iri
ji ndị Igbo. Ka o sila dị, edemede a na-akọwapụta ihe ndị mere ka ji bụrụ mkpụrụ akụkụ
pụtakarịchara ihe ma bụrụkwa nke ndị Igbo kacha akwanyere ugwu n‘omenala ha. Nchọcha
a gbasoro usoro nkọwa ma site n‘akwụkwọ dị n‘ọba akwụkwọ nweta ngwa ọrụ e ji mee
nchọcha a. Nchọpụta sitere na nchọcha a gosiri na ndị Igbo nwere nkwenye na ji nwere
agbara nke ya, tinyekwara ọtụtụ ihe ndi ọzọ ndị mere ya ọpụrụ iche n‘akụkụ ndị ọzọ. Na
mmechi, nchọcha a kwenyere n‘ezie na ji bụ isi mkpụrụ akụkụ ndị ọzọ e nwere n‘omenala
Igbo. Nchọcha a tụnyere aro ka ndị okenye kụziere ụmụaka ihe banyere mpụrụiche ji nwere,
mere e ji a kwanyere ya ugwu

IGBO LANGUAGE AMIDST GLOBALISATION: THE WAY FORWARD

Chinweude N. Ugochukwu — 2022-12-15

Globalisation, as a concept, idea or practice has come to stay. It refers to the process of
increasing economic, political, social and cultural relations across international boundaries.
It is a process that brings both positive and negative realisation on every aspect of human
life. The forces of globalisation are fast pervading the entire globe. As the tempest of
globalisation increasingly burrows into the fabric of human activities, it leaves minority
languages more vulnerable and doomed, as people now prefer to conduct business and
communicate in widely-used languages such as English and French. The paper finds out that
the effects of globalisation have not been the same. There is obviously variation in the way
globalisation is taking place around the world. Language is a living thing hence it needs to
grow and develop in its environments. Every language is capable of growing, developing
and dying. It is crystal clear that the wind of globalisation is not doing the Igbo language any
good hence the paper calls on linguists, speakers of the language, enthusiasts and
government to wake up to the challenge. The Igbo people can decide the extent to which
globalisation will affect them. The paper advocates tangible measures to forestall the
negative effects of globalisation on the Igbo language.

ỌMỤMỤ IGBO NA MAHADUM ABỤGHỊ ANỌMNÌSÌ

Aloysuis U. Umeodinka, PhD — 2022-12-15

Ụmị edemede
Nchọcha a bụ nke isiokwu ya bụ ―Ọmụmụ Igbo na Mahadum Abụghị Anọmnisi‖. Otu n‘ime
ebumnuche ndị e ji maka ha eme nchọcha a bụ ịkọwa ihe bụ anọmnisi. Ebumnuche ndị ọzọ
bụ: ịchọpụta etu ndị na-amụ Igbo si anọ n‘isi, ihe na-akpata ọnọdụ ịnọ n‘isi, ọghọm na-esite
n‘ịnọ n‘isi na ihe a ga-emegasị iji wee belata ọnọdụ anọmnisi. Usoro anyị na-agbaso n‘ime
nchọcha a bụ usoro nchọcha kenkọwa nkịtị (descriptive research) na usoro nkọwa
kesọvee/usoro nkọwa keajụjụ ọnụ (descriptive survey research). Atụtụ nchọcha a bụ nke ike
agbụrụ (Ethnolinguistic vitality theory) na atụtụ njumafọ onwe (theory of self-esteem).
Nchọpụta nke mbụ bụ na ụmụakwụkwọ ngalaba Igbo amatachaghị uru dị n‘amụmamụ ha.
Nke ọzọ bụ na onye ọbụla gara mahadum bụ asambo digrii ka ọ na-achọ, etu ahụ ka ọ dịkwa
onye na-amụ Igbo. Ya bụ na ọrụ na-eche onye mụrụ ihe ọzọ na-echekwa onye mụrụ Igbo. A
chọpụtakwara na nchịkọta ihe a na-akụziri ha gbadokarịrị ụkwụ na sayensi asụsụ, nzikọrịta
ozi, kọmputa, amụmamụ na omenala.

PATRIARCHY AND CULTURE: THE POSITION OF WOMEN IN THE RURAL IGBO COMMUNITY

Ihuoma Elizabeth Obienusi, PhD — 2022-12-15

This paper focuses on the tremendous setback that patriarchal culture has brought to the
women in Igbo rural communities. The patriarchal ideology of the society has in no small
measure influenced the stratification of jobs, skills, political offices and businesses. This
began with the traditional gender roles in the pre-colonial period. However, rural women
have been found to play an important role in agriculture and agricultural development.
Indeed, Williams (1988) and Mahawonku (1998) have both emphasized the paradox that
women are the nutritional bedrock of human society, who feed, nurture mankind and
manage the home. Despite these realizations, rural women continue to suffer subordination
and their abilities to fully realize their potentials are greatly hampered. Therefore, this paper
critically discusses the historical perspective and analyzes how patriarchal culture
determines the position of women in the rural Igbo community. This is a descriptive
research. Findings reveal that women suffer some constraints as a result of patriarchy that
rules the rural Igbo community. These constraints involve among other things financial
strangulation. The researchers recommend that; there should be a push for a culture of
excellence, to hold men accountable for their language and actions, where all people can
make positive influences on the world.

MMEMME ERIMJI ỌHỤRỤ N’OGHE

Christian E. C. Ọgwụdịle — 2022-12-15

Ụmị Edemede
Mmemme iri ji ọhụrụ dị ka aha ya si dị bụ ihe a na-eme were eri ji izizi e gwuputara n‘ala. Ọ
bụ mmemme a ka a na-eme tupu onye ọbụla kọrọ ji enwee ike igwute nke ya rie. N‘obodo m
bụ Oghe ọ bụ mmemme na-ejikọta mmadụ niile ọnụ ma ndị kọrọ ji ma ndị akọghị ya.
Ebumnobi nchọcha a bụ ịkọ maka iri ji ọhụrụ n‘Oghe. Nwanchọcha lebekwara anya ma
kọwaa ma e nwere myiri na ndịiche dị n‘etu ndị Oghe si eri ji ọhụrụ na etu ndị Igbo ndị ọzọ
si eri ya. Usoro nchọcha a bụ na nwanchọcha gbara ụfọdụ ndị okenye na ndị maara etu e si
eme mmemme iri ji ọhụrụ ajụjụ ọnụ. Ọ gakwara n‘ọba akwụkwọ dị iche iche gụọ ụfọdụ ihe
ndị odee dere banyere oriri ji ọhụrụ n‘ala Igbo. Atụtụ a gbasoro mee nchọcha bụ atụtụ
nkọwa. Nchọpụta e mere gosiri na e nwere myiri na ndịiche dị n‘etu ndị Oghe si eri ji ọhụrụ
na etu ndị Igbo ụfọdụ si eri ya n‘ihi na ọkwa mba na-achị n‘olu n‘olu. Nwanchọcha tụrụ alo
ka ndị Igbo jidesie omenala oriri ji ọhụrụ aka ike ka ọ bụrụ mmemme a gaghị enwe ihe gaegbochi ya ịga n‘ihu, ka ọ bụrụ nwa tote, o tokwuru.

INSTRUMENT OF STABILITY: A STUDY OF MASQUERADE IN IGBO TRADITIONAL SOCIETY

Ifeyinwa Cordelia Isidienu, PhD — 2022-12-15

The masquerade enforces order and discipline in Igbo traditional society. Masquerading is a
very effective means that sustained peace and order, settlement of disputes, good
governmenance among Igbo communities in the past. The roles performed by the
masquerade in Igbo society seems to be dwindling at this age due to westernization; western
religion and globalization. It seems that crimes are in the increase in recent times than in the
past when people feared the masquerade so much. The study therefore, sought to assess and
evaluate the roles of the masquerade in Igbo traditional society to ascertain its place in the
modern Igbo society. The study is descriptive in nature. Data collection was through oral
consultations, observations and library sources. The study shows that masquerades perform
various roles in Igbo traditional society. Masquerades are instrumental in maintaining law
and order, acting as an agent of justice among other roles. The roles performed by the
masquerade helped in the stability of Igbo traditional society. However the roles performed
by the masquerades have been very much affected by westernization, as most of the roles
they perform have been taken over by modern agencies, such as the police and other law
enforcement agencies. It is advisable that the modern agencies should work diligently to
ensure that the modern Igbo society will be more stable than what it was in the past. A
stabilized society is a peaceful and a progressive one

ỌJỊ: ERIRI NJIKỌ ASỤSỤ NA OMENALA IGBO

Patrick Ik. Umezi — 2022-12-15

Umị Edemede

Nchọcha a bụ maka ‗Ọjị: Eriri Njikọ Asụsụ na Omenala Igbo‘. N‘edemede a, e bu n‘obi
ịchọpụta etu emume ọjị si ejikọta asụsụ na omenala Igbo ọnụ. Mgbe e mechara nchọcha a, a
chọpụtara n‘ezie na ọjị bụ eriri jikọtara asụsụ na omenala Igbo ọnụ. Nke a na-apụta ihe
n‘ụzọ dị iche iche; dị ka mgbe a na-agọ ọjị Igbo n‘omenala Igbo, ọ bụ naanị n‘asụsụ Igbo ka
a na-eme nke a, maka na ọjị anaghị anụ asụsụ Bekee. Nke ọzọ dị ka o si dị n‘omenala Igbo,
ọji na-agwa ndị Igbo okwu site n‘ibe ole ọjị ahụ gbara. N‘otu aka ahụ, ndị Igbo na-eji ọjị
agwa Chineke na ndị nna nna ha okwu n‘asụsụ Igbo.

ERIMJI ỌHỤRỤ: OMENALA NDỊ IGBO

Ikechukwu Okodo, PhD — 2022-12-15

Ụmị Edemede
Omenala agbụrụ ọbụla bụ ihe e ji mara ha. Mpekele omenala ọbụla na-adị ụbara. Erimji
ọhụrụ bụ otu mpekele omenala e ji mara ndị Igbo malite n‘oge gboo rue ugbua. Ọtụtụ
mmadụ na-eleghara omenala anya n‘ụdị na ọ bụ ihe ndị ọgọ mmụọ nke na-emetụta mpekele
omenala a. Ọtụtụ amaghị uru ya. Usoro nchọcha a gbadoro ụkwụ na nkọwadaru ala. E
nwetara ngwa nchọcha n‘ọba akwụkwọ. Nwanchọcha si n‘ọba akwụkwọ weta ngwa
nchọcha ya. A chọpụtara na ji bụ eze akụkụ ndị ọzọ, nwere arụsị na-elekọta ya anya. Arụsị
ahụ bụ Ifejiọkụ nke nwere mgbanwe n‘aha ya site n‘otu ebe ruo n‘ebe ọzọ. Nchọcha a gaaba ọtụtụ uru. Uru ndị ahụ gụnyere na ndị mmadụ ga-amata ọkpụrụkpụ omenala ndị Igbo a
bụ erimji ọhụrụ, mata ka o si enye aka n‘agụmarọ, ịkpọkọta ndị mmadụ ọnụ n‘otu oge ka ha
mara ibe ha n‘otu n‘otu, ekpere na achụmaja iji yọta isiọma n‘aka Chineke wdg.