Category Archives: TRADITIONAL

Chief (Mrs.) Anwuli Golu Installed Ogbuefi Omu Of Igbodo Kingdom

Tuesday, August 10, 2021, was a remarkable day with history as the cultural value, norm and tradition of the peaceful agrarian Igbodo Community in Ika North East Local Government Area Of Delta State, was rekindled with the formal installation of Chief (Mrs.) Anwuli Augustina Golu (Nee Azikiwe), as the Ogbuefi Omu Of Igbodo Kingdom, by His Royal Majesty Obi (Barr.) Ikechukwu Nkeobikwu Osedume 1, the Obi of Igbodo Kingdom.

The event which took place at the Idumu-Obior residence of the celebrant saw her being officially granted the approval to sit on her traditional stool, by the traditional ruler of the community to fully commence her duties as the Ogbuefi Omu of Igbodo Kingdom, having gotten her personal “Ogwa”, which is one of the major requirements for the prestigious title holder which was originally conferred on her about eight years ago.

Chief (Mrs.) Golu, the Ogbuefi Omu of Igbodo Kingdom having fulfilled the requirements for the installation ceremony with the provision of kolanuts, a bottle of hot drink, native chalks, cartons of beer and one live cow to the Community, she now has the traditional authority to function as the leader of all the ladies and women in Igbodo Kingdom.

The Ogbuefi Omu of Igbodo Kingdom with her assumption of office will henceforth, be part of the planning and execution of all the traditional festivals in the Community, like the “Ogbanigbe festival”. She is to lead other members of her group in appeasing the gods of the land, so that there will be no problem during the period of the festivals. Although the Omu is under the leadership of the traditional ruler of the community, she will also function as the traditional mother of the king, in the sense that whenever the king wants to embark on any project, she will join him traditionally in solving any problem that may arise by nipping it in the bud. Generally, the Ogbuefi Omu of the Community works in synergy with the royal father for the overall well being of the indigenes and for the continuous progress of the Community.

In a chat with Ika Mirror Newspaper reporter, the celebrant, who was all smiles and excitement, thanked the Obi and members of the community for finding her worthy as the Ogbuefi Omu of Igbodo Kingdom, saying that the title was bestowed on her about eight years ago, but she was unable to provide the items to the community then.

Continuing, the Septuagenarian who is also a traditional birth attendant by profession further revealed that she was celebrating her installation ceremony so that members of the community will know that she has fulfilled all the traditional rites and presentation of what is required from the holders of the Omu title, saying that with the approval by the king for her to sit on the Omu stool in her “Ogwa”, henceforth, she will now be greeted and addressed as the Ogbuefi Omu of Igbodo Kingdom.While appreciating the Royal Father, she pledged her unalloyed allegiance to the Obi in moving the community to greater heights.

She prayed the gods of the land to bless and protect the king. She also prayed same for all the title holders and the entire indigenes of the Kingdom.

The Omu further disclosed that apart from being a traditional birth attendant, stated that she is also involved in the production of herbal medicine which is used for curing fibroid, saying that she started the work over four decades ago in 1973, and that she was taught the business by her mother, late Mrs. Odibei Azikiwe.

High point of the epoch making event was the presentation of the required items which included a live cow, for the formal installation ceremony at the Obi’s Palace in the presence of some Palace Chiefs, members of Izu-Ani and members of Igbodo Community.

The event also witnessed the celebrant formally sitting on her traditional stool at the ‘Ogwa”, in her beautiful apartment, while prayers with the traditional native chalk was also administered on her by the Obi of Igbodo Kingdom, who was ably represented by the Olihe of Igbodo Kingdom, Prince Eugene Iyeke. The ceremony also showcased the traditional shooting of Canons to announce the emergence of the newly installed Ogbuefi Omu of Igbodo Kingdom.

Invited guests and everyone who attended the occasion were treated to a lavish reception of sumptuous meals and choice drinks.

In a chat with Ika Mirror Newspaper reporter, Dr. Okorie Golu, the husband of the celebrant, who was highly elated, thanked God for the success of the day’s event. He also appreciated the Obi of Igbodo Kingdom, members of the Palace Chiefs, Izu-Ani and members of Igbodo Community for coming to felicitate with his family.

Continuing, Dr. Golu, who also doubles as the Chairman of Igbodo Task Force and a vocal member of the Obi’s Court, prayed God to grant his wife, the Ogbuefi Omu of Igbodo Kingdom and himself good health and long life and for them and the entire members of Igbodo Community to be prosperous in their endeavours.

Speaking shortly after the ceremony, Mr. Azikiwe Isiwuzo Ikemefune, the Elder brother of the newly installed Omu, who was feasibly happy with the development, described the celebrant as not only a sister but, someone who represented their late Mother. He thanked God for the memorable event and wished his sister good health, saying “My greatest desire is that she will continue to grow with us and for God to spare her life that she will grow with the family and be a honest Omu, for the goodness of Igbodo Community”, he concluded.

In the same vein, Chief (Mrs.) Dumnodi Azubuike, the Iyase Omu of Igbodo, a very closed associate of the Ogbuefi Omu of Igbodo Kingdom, disclosed that their duties as Omu, is geared towards the progress of the indigenes of the Community and the growth of the Kingdom. She Prayed the gods of the land to grant the celebrant, longevity and good health, praying same for the children, husband and all members of Igbodo Kingdom, both at home and in the diaspora.

Some notable personalities at the event included, Prince Eugene Iyeke, (The Olihe of Igbodo Kingdom), Chief Ifeoha Azikiwe (The Odogwu of Igbodo Kingdom), some members of the royal family, some members of the Obi in Council, members of the Izu-Ani, members of Idumu-Ozei quarters, members of Idumu-Obior Quarters, enlarged members of Igbodo Community, amongst many others.
The post Chief (Mrs.) Anwuli Golu Installed Ogbuefi Omu Of Igbodo Kingdom appeared first on IKA Mirror Newspaper Online.
Source: Ika News Agbor
Ika News: Chief (Mrs.) Anwuli Golu Installed Ogbuefi Omu Of Igbodo Kingdom



(ndi Igbome)

Since witches fly with birds or swift nocturnal animals or with other materials, it is not surprising that their favourite haunts are on top of trees. Tall trees in the forests or hollow or curiously shaped trees, especially silk-cotton, baobab and Iroko trees are widely held to be their meeting places.

It is also generally believed that the guild of witches has its regular meetings and ceremonies in forests, or in open sandy places called ubom (covens) in the middle of the nights. The meeting, a respondent explained, is the meeting of “souls”, ‘spirits’ of the witches. It is believed that the spirits leave the bodies of witches in the form of birds.

Their main purpose is to work havoc on other beings; but the operation is the operation of spirits upon spirits; that is, the mortal bodies of the victims are attacked, extracted and devoured. This is what is meant when it is said that witches have sucked the entire blood of their victims. ‘Spirits meet spirits’, spirits operate against spirits, while the actual human being lie ‘asleep’ on their beds. It is always held that if anything prevents the return of the witch’s soul to its body, the owner (witch) will die. By definition, therefore, a witch is known to harm not through any palpable materials and as such, there are no rites, ceremonies or incantations which a witch has to perform. Perhaps, this is why it is not easy to know who is a witch in the community.

Witchcraft is an evil thing. Another respondent explained that it is hereditary with more than eighty percent of its practitioners being women. She said that mothers pass down their witchcraft to their daughters, but very rarely to their sons. Some, she agreed, are born witches; others acquire it, while many more are unknowingly given the act of witchcraft through food, kola nuts or drinks. Practitioners of witchcraft are mostly old and handicapped women, she said.Another respondent said that it is a well known fact that witches bewitch mostly themselves and their families. In line with her thinking, the witches are charged, each to provide victims in turns, and they meet to feast on their victims. These victims brought to the assemblies are mostly close relations of theirs.

Witches prey most often upon those who are in close contact with them. The new witch entering the company must bring the soul of a relative, often one of her children. “Witches are terrible, and that is how they are initiated”, the respondent added. If the witch does not find a victim, she is liable to be torn to pieces by the other enraged harpies. The witches are said to eat their victims spiritually; that is to say that although descriptions of the feast sound like cannibalism, yet it is spiritual. The assembled ghouls tear the victim limb from limb, eat it raw or cook it. Or the blood may be sucked, vampire like fashion. Yet all these are done to the soul and not the body. “The soul is closely linked to the body, and as the witches devour the ‘spiritual body’, so the mortal frame weakens. Its blood is sucked away spiritually. Pains, paralysis or impotence appear in different victims. When the centre of blood, the heart or liver, is reached, then the victim dies”.

In the olden days, and even till date, it is believed in Ika that all kinds of troubles may be caused by witches, from barrenness in human beings to bad harvest. A wife who was a witch was believed quite capable of sucking her husband’s blood at night. In such a case, the husband would waste away, while the wife grows fatter and more robust.

Witches could cause abortion, and could delay a pregnancy beyond the usual nine months or indefinitely. They could enter the womb and devour the unborn child, so that a full-blown pregnancy would gradually wither away until it disappears. Witches could cause monstrous births. The child could turn into a tortoise, chimpanzee or snail, or it might have two heads, and so on.

Virtually, any illness whose cause was unknown was attributed to witchcraft, especially those diseases that cause the patient to lose weight progressively. To provoke illness, witches are said to enter the bodies of their victims in the form of crabs, lizards, spiders, ants and the like; thus, it was quite unusual for a sick person to complain of creatures crawling round his body and causing pains. Sudden deaths, lunacy, crop pests, invasion by soldier ants or bees, witches take the blame for them all. Children who cry out in the night may be troubled by witches, and even animals that behave strangely have perhaps been bewitched. They cause social disaster, sickness, unemployment, etc.

Some sorcerers and idibie are able to extract disease so caused from the bodies of their sufferers. The extracted diseases usually assume the form of stones, pins, nails, tiny pebbles, etc. The extracted materials are shown to the patients who would often recover thereafter.

A respondent told this writer. “Well, you are a child. Those who have seen life know that there are witches and wizards. One just prays that they do not put their hands in one’s load”

In modern Africa communities like Ika, there is great fear of witchcraft; and people look round before voicing their opinion on matters concerning witchcraft.

The subject which occupied the people’s minds in the olden days, in Ika community, was witchcraft with which the aged, and perhaps, childless women were constantly accused to their destruction. No matter who they might be, whether the mother or wives of a king, of a rich or poor person, when once accused of witchcraft by any priest or dibie, they would be prepared to die. They had to pass through the danger of drinking the poisonous tonic drink made from the leaves or barks of inyin tree to prove their innocence, which nine cases out of ten proved fatal. The result of an ordeal would sometimes be manipulated through the influence of bribery. Thus, a poison brew for an ordeal could be diluted or strengthened if the death of the accused was desirable. Tradition has it that the doses were regulated by the priest according to whether the priest regarded the accused as innocent or guilty, or in some cases, whether he had been bribed or not. The ordeal might include that of pouring poisonous fluids in the eyes and beating.

Witchcraft can also be used for the benefit of man. In that case, it is called white witchcraft. This is so because it is thought to be used for protection as when a woman uses it to protect her children, a respondent said.

BELIEF IN ANCESTORS IN IKA CULTUREAncestor-worship is at the centre of Traditional Religion in Ika culture. In the community, any ritual begins with the invocation. Osolobue (Deity) come and eat kola nut, Olokun come and eat kola nut; our ancestors come and eat kola nut. This shows indisputably that the ancestors are assigned a significant place in rituals.

The people of Ika do not debate whether their ancestors are gods or can be prayed to or not; they believe that having passed the grave, the ancestors have out-soared the shadow of their nights. They have acquired new powers, and so can help mortal beings on earth. It is this belief that makes a man to appeal to his ancestors for help in times of need. Their belief is generally that only good people become ancestors after they have received a ‘well-done’ judgment by the deity or by the ‘court of the ancestors’. In other words, they are those who lived well and great live when they were on earth; those who attained perfection and have joined the ancestors in the final home of mankind, okun.

Bad or wicked people will be cast into a ‘rubbish heap’, the ‘hell of midden’, or the ‘hell of potsherds’. In some cases, they become wanderers in celestial plain. The bad and the wicked people never arrive at the sublime resting place. They stay in their graves or keep roaming about on earth constituting bad or wandering spirits, ihoghai, and disturbing human beings and causing troubles. When they re-incarnate, they are afflicted with all sorts of misfortunes as punishments and purification for their bad deeds.

The Ika people believe that the ancestors have survived death and to be living in a spiritual world, but still taking active interest in the affairs of their families. They are believed to be watching over their families like a ‘cloud of witness’. Everything that concerns the family, its health, wealth and fertility are of interest to the ancestors since they are its elders, and will also seek rebirth with the same family. The family land is their property, and they must be consulted when land is let out to other people. In everyday life of the community, the dead are very present. Most people, as a regular habit, never drink and may never eat, without throwing a small portion on the ground for their forefathers.

As a result of their concern about, and their presence with their families, the community believes that their lives are profoundly influenced by their ancestors. Consequently, the ancestors should be continually loved and respected; their names should be adopted; their descendants should bear their titles of relationship like father and mother, respect their beliefs, values and culture handed over to them. These beliefs require the people to respect their parents and elders, maintain their family bounds such as to avoid meddling with wives of their kinsmen, ina nwunyen ebon, and so on; and practice hospitality towards strangers and visitors. The living should always call upon them when they are about to undertake any great task. They should invoke the ancestors when they break kola nuts, or when they are at meals. Their ancestors should always be in their lips so that their lives may be guided by their sacred presence. And above all, they should strive to live noble lives so that they may join them after death.

(To be continued)
The post BELIEF IN SPIRITS IN IKA CULTURE appeared first on IKA Mirror Newspaper Online.
Source: Ika News Agbor