Igbo people believe that absolute power resides with only one Being, the Chukwu (Almighty God) or Chineke (God the Creator). Hence you have an echelon of power descending from the Apex, inhabited by the Almighty God alone. Then He is attended by the deities (as mediators between the Creator and human), then the ancestors, deified humans, priests, diviners, NdiIchie or community elders, heroines and heroes, Nze and Ozor title holders, various initiates of masquerade groups and various male and female age groups.
According to Adolphe Burdo(The Niger and the Benueh ,travels in Central Africa ,by Adolphe Burdo,referring to the igbo spiritual belief as documented during his voyage,1880.
"""๐ท๐๐ ๐๐๐๐ ๐๐๐๐ ๐๐๐ข ๐๐ ,๐๐๐ ๐๐๐๐๐๐ ๐๐ ๐ด๐๐(๐๐๐๐) ๐๐๐๐๐๐๐ ๐๐ ๐๐ ๐๐๐-๐๐๐ ๐๐๐๐๐ ๐ถ๐๐, ๐๐๐ ๐๐๐๐๐ ๐๐๐๐๐ ๐๐๐๐๐๐๐๐๐,๐๐๐ ๐๐๐๐ ๐๐๐ ๐๐๐๐๐๐๐๐ ๐๐๐๐.๐๐๐๐ข ๐๐๐๐ ๐๐๐ ๐๐๐๐๐๐ ๐๐ ๐๐๐๐,๐๐๐๐๐๐๐ ๐๐๐๐๐.๐๐๐๐ข ๐๐๐๐ ๐ ๐๐๐๐๐๐ ๐๐๐๐๐๐๐, ๐ ๐๐, ๐๐๐๐๐๐๐๐๐ ๐๐ ๐๐๐๐,๐๐๐๐๐๐๐ ๐๐๐ ๐ ๐๐๐๐ ๐๐๐ ๐๐๐๐.๐ท๐ ๐๐ ๐พ๐๐๐๐๐ ๐๐ ๐๐๐๐๐๐ -๐๐๐๐๐,๐ ๐๐ ๐๐ ๐๐๐๐๐ ๐๐ ๐๐๐ ๐๐ ๐๐ ๐๐๐๐๐๐.
๐๐๐๐ข ๐๐๐๐ ๐๐๐๐๐๐๐ ๐๐ ๐๐๐ ๐๐ก๐๐๐๐๐๐๐ ๐๐ ๐๐๐๐ ๐๐๐๐๐๐๐.๐๐๐ ๐ ๐๐๐๐ ๐๐ ๐๐๐๐,๐๐๐ ๐๐๐๐๐๐๐๐๐๐๐ ๐๐ ๐๐๐๐๐,๐๐ ๐บ๐๐๐๐๐๐ ๐๐ ๐ธ๐๐ ๐๐-๐ฐ๐๐๐.๐ฝ๐๐ ๐ธ๐๐ ๐๐ ๐๐๐๐๐๐๐๐๐ ๐๐ ๐ ๐๐ ๐๐๐ ๐๐๐ ๐ ๐๐๐๐ ๐๐๐๐๐ ๐๐๐๐๐๐ ๐๐๐ ๐๐๐๐,๐๐๐ ๐ฐ๐๐๐,๐๐๐๐๐,๐๐๐๐ ๐ ๐๐๐๐ ๐๐ ๐๐๐๐๐๐ ๐ ๐๐๐๐ ๐๐๐๐ ๐๐๐๐๐,๐๐๐ ๐๐ก๐๐๐๐๐๐๐๐, ๐๐ ๐๐ ๐๐๐๐๐ ๐๐๐๐ ๐ ๐๐๐๐๐๐ ๐๐๐๐๐"".
Having said that, Igbo peoples believe in and practiced “raw democracy”, which implies that every Igbo citizen doubles as a King and King-maker. No single member of the society imposes her/himself on the rest as the custodian of absolute power.This has remained so till present generation.
It is vital to mention at this point that in many Igbo pre-colonial societies male and female members work coordinately (organize the society’s complex systems in a way that the numerous people are involved and bring their contributions together to form a coherent or efficient whole; as opposed to subordinately) in ensuring that peace, equity, fairness and goodwill prevailed. This was one reason it was difficult for the Lord Lugard’s colonial (imposed) indirect rule system, which succeeded in the other parts of the later federated entity called Nigeria to work among the Igbo societies.
Igbo enwe eze therefore does not negate the possibility of a leader (as opposed to a ruler) in most Igbo societies. It simply affirms the reality that no leader chosen by his people is allowed by the Igbo peoples’ socio-political principles to wield absolute authority over the rest of the citizenry. Unlike the monarchical system among the Benin and Yoruba peoples of the Mid-Western and Western Nigeria for instance; in which the palace chiefs check and balance the king’s decision when matters of socio-political nature is deliberated upon, the Igbo chief must consult with heads of the various socio-cultural groups under her/him. The idea is that in any socio-political consultation with other ethnic nationalities an Igbo leader (chief or Eze) is actually supposed to represent the people by presenting their collective opinions or views. To accomplish this task successfully, the Eze must have consulted with the head of religious bodies, that is the chief priests and oracle men, some of whom are deemed to bring the oracle of God and venerated ancestors to bear on the living. The leader must also have the final words of the following: the outcome of his deliberations with the NdiIchie (council of aged people men and women by whatever title they are known); the Nze and Ozor title holders; and leaders of the various age-groups.
The genealogy of priests or priest Kings among Igbos dates back to the days of yore ,around 8th century AD,giving rise to the kingdom of Nri .This gives an insight into the antiquity of Igbo people and why they are among the earliest inhabitants of Nigeria, recognised by the Federal government.
The kingdom of Nri was not formed to fight neighbours or enemies, as most people will ask where is the armies of the Kingdom, No .It was a kingdom of peace, not ruled by a monarch but a priest (dibias) .
Nri expanded through converts gaining neighboring communities' allegiance, not by force.Nri influence was known all over Igboland ,East and west of Niger River ,up to idah ,kogi state, and to areas where igbo migrants had earlier migrated to west of niger River and to Idu where we have Igbanke igbos till today.They maintained ties with those who identify with them.Nri priests helped to cleanse grave social infractions and abominations and conferring of rights of leadership. They settle disputes and punish crimes, they were consulted as far as Benin by the benin Obas
Awka blacksmithers always worked alongside Nri priest(patron and founder of the Ozo title) and they made and fabricated the ozor staff(ofor) ,iron bells and other ritual staves for the Nri priest.
Ancient Nri culture and civilization is manifested in the igbo ukwu artifacts with bronze plates and mask bearing ICHI scarification all dating 8th-9th century AD,signaling a continuity of culture as observed among them up until British colonisation in Nigeria .The practice of Ichi was fully described by Olaudah Equiano,a freed Igbo slave in the 16th centuries in his book (interesting narrative of the life of Olaudah Equiano. ).
Reference:
The Dictum, Igbo Enwe Eze (Igbo Has No King) by Michael Onyedika Nwalutu
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