Location: Today Igbo-speaking individuals live all over Nigeria and in diverse

countries of the world. As a people, however, the Igbo are located on both sides of
the River Niger and occupy most of southeastern Nigeria. The area, measuring
over 41,000 square kilometers, includes the old provinces of Onitsha, Owerri, East
Rivers, Southeast Benin, West Ogoja, and Northeast Warri. In contemporary
Nigerian history, the Igbo have claimed all these areas as the protectorate of the "
Niger Districts." Thus began the process of wider unification and incorporation
into wider political and administrative units. Presently, they constitute the entire
Enugu State, Anambra State, Abia State, Imo State, and the Ahoada area of Rivers
State; Igbo-speaking people west of the Niger are inhabitants of the Asaba, Ika,
and Agbo areas of Delta State.

Size: In 1963 the Igbo numbered about 8.5 million and by 1993 had grown to more
than 15 million (some even claim 30 million, although there has been no widely
accepted census since 1963). They have one of the highest population densities in
West Africa, ranging from 120 to more than 400 persons per square kilometer.
Igbo subcultures are distributed in six ecological zones: the northern Igbo in the
Scarplands, the northeastern Igbo in the Lower Niger, the eastern Igbo in the
Midwest Lowlands, the western Igbo in the Niger Delta, the southeastern Igbo in
the Palm Belt, and the southern Igbo in the Cross River Basin.

Language:

The Igbo is a member of the Volta-Niger branch of the Niger-Congo family of

languages. It is spoken by more than 18 million people in Nigeria and Equatorial
Guinea.

There are several variations (dialects) of the Igbo language but the standard written
form of Igbo is based on the Owerri and Umuahia dialects which have been in use
since 1962.

Igbo has over 20 dialects, though dialect levelling appears to be occurring. A

standard literary language was developed in 1972 based on the Owerri (Isuama)
and Umuahia (such as Ohuhu) dialects, though it omits the
nasalization and aspiration of those varieties. Related Igboid languages such as Ika,
and

Ogba are sometimes considered dialects of Igbo. Igbo is recognized as a major

language of Nigeria. Other Igbo speaking communities can be found in Brazil,
Jamaica, USA, Bahamas, Trinidad and Tobago, Sierra Leone, and Ghana.

Marriage :

It is common to get invited to a traditional marriage (Igbankwu) and certainly

worth witnessing one. Marriage in Igboland is not just an affair between the future
husband and wife but also involves the parents, the extended family and villages.
First the groom asks his potential partner to marry him. Assuming that this is
affirmative, the groom will visit the bride’s residence accompanied by his father.
The groom’s father will introduce himself and his son and explain the purpose of
his visit.

The bride’s father welcomes the guests, invites his daughter to come and asks her
if she knows the groom. Her confirmation shows that she agrees with the proposal.
Then the bride’s price settlement (Ika-Akalika) starts with the groom accompanied
by his father and elders visiting the bride’s compound on another evening.

Traditional Igbo Wedding

They bring wine and kola nuts with them, which are presented to the bride’s father.
After they have been served with a meal, the bride’s price is being negotiated
between the fathers. In most cases there is only a symbolic price to be paid for the
bride but in addition other prerequisites (kola nuts, goats, chicken, wine, etc.) are
listed as well. Usually it takes more than one evening before the final bride’s price
is settled, offering guests from both sides a glamorous feast.

Bride with Iko looking for husband Another evening is spent for the payment of
the bride’s price at the bride’s compound when the groom’s family hands over the
money and other agreed prerequisites. The money and goods are counted, while
relatives and friends are served drinks and food in the bride’s compound. After all
is settled, the traditional wedding day is planned. The wedding day is again at the
bride’s compound, where the guests welcome the couple and invite them in front
of the families. First the bride goes around selling boilt eggs to the guests, showing
to both families that she has the capability to open a shop and make money. Then,
the bride’s father fills a wooden cup (Iko) with palm wine and passes it on to the
girl while the groom finds a place between the guests. It is the custom for her to
look for her husband while being distracted by the invitees. Only after she has
found the groom, she offered the cup to him and he sipped the wine, the couple is
married traditionally. During this ceremony, there is also the nuptial dance where
the couple dances, while guests wish the newly weds prosperity by throwing
money around them or putting bills on their forehead.

Nowadays, church wedding follows traditional marriage . During this ceremony,

the bride’s train, made up of the bride followed by her single female friends, enters
the church dancing on the music, while the guests bless the bride’s train by
throwing money over the bride and her entourage. The groom receives the bride at
the altar for the final church blessing by the priest. Sometimes, the traditional
marriage is combined with the reception that is then preceded by the church
ceremony.

Mode of dressing :

Looking at today’s women, men and children from Igbo tribe, it is hard to believe
that their dressing traditions used to be so different many years ago.

Modern Nigerians probably can’t imagine Igbo people wearing nearly no clothing
on them. Even a century ago, parents used to let their Igbo children stay without
clothes or wear just enough to cover private body parts. Some children had
additional accessories added to their ‘undressed look’ around the waist, which
were usually the coral-colored beads or other types of ornaments. Such traditions
were only meant for little ones who had nothing to hide (as the tribe believed). Of
course, grown-ups always covered their bodies and also decorated their bodies
with traditional Igbo art.

Igbo traditional wear culture has quickly changed after being colonized by West
and modern European blouses, pants, trousers, and shirts. Are you ready to see
what modern Igbo women, children and men wear these days?

Igbo Nigerian clothing for women

In the old days, some Igbo women celebrated their feast in ekwerike clothing. In
other words, they tied thick fabric around their waist. Others preferred painting
their bodies with ufle, nzu, edo, uri and other colored ornaments (instead of
wearing clothing) and decorating their waist with bead accessories.

Even today women who originated from Igbo tribe love wearing necklaces, beads
and pretty ornaments with their traditional and modern attires. Coral-colored beads
are still relevant. This is still a particular element of the Igbo traditional attire.

Modern Igbo female attire consists of an elegant blouse with pretty puffed sleeves
and embroidery on clothing (many blouses are made of wax and guipure
materials), wrapper and scarf on the head (gele). Mothers and ladies also like to
wear additional wrapper (using 2 instead of 1) and love when this type of dressing
is made of Hollandis materials.

It is difficult to imagine an Igbo wedding without a traditional attire. Igbo brides

prefer traditional wrappers and blouses and, of course, wear coral bead accessories.
You can also see them wearing amazing necklaces, pretty earrings, handbags
decorated with beads, anklets and even styling their hair with the lovely coral
décor. So, Igbo brides wear either amazing coral decorative elements on the head
or gorgeous gele.

Special features of Igbos: Though many characteristics of the Igbo culture are a
bit unconventional, when it comes to socializing they tend to be very traditional.
Respect is given to the male head of the household, and also to the elderly. It is
ingrained in children from an early age to respect their elders at all times, and
under all circumstances.

As in many cultures, your social status depends on your status of wealth. The Igbo
people classify members of their community into three groups. The “nnukwu
mmadu” are the rich, the “dimkpa” are the middle class, and the “ogbenye” are the
lower class. It is vastly similar to most other classification systems around the
world.

They Celebrate Birth and Death Graciously

The Igbos hold birth and death at a very high and celebrated standard. When a
child is born into the Igbo culture, the members of that particular community throw
a naming ceremony in which friends and family choose various names for the
child. Once the child is born, the umbilical cord of the child is buried under a tree
of the mother’s choosing. From that point forward, they believe that the tree
belongs to the child, and it will grow in accordance with how successful the child
becomes.

Death is also of high importance for the Igbo people. When a family member
passes, there is a service held in which the body is sat in an upright position, and
friends and family alike can come and pay their respects. Males who were the head
of the household are often buried underneath the ground of their family’s house.
The Igbo people view death as a time for commemoration as opposed to a time of
sadness.

Music is Greatly Appreciated

The Igbo people are known for their appreciation of music and various handmade
instruments. Most of their instruments are either in the string or woodwind
categories. They often play the “opi” (similar to the flute) or the “ubaw-akwala”
which resembles a triangular guitar. Musicians will often circle the land at night
playing the ubaw-akwala for residents and passersby.

The Igbos also have different styles of music that they perform. Their main
musical genre is one called “Ikorodo”, which is performed with various
instruments and lead vocals. They also enjoy “Highlife”, which is a genre of music
popular in the rest of West Africa as well. Highlife is a unique combination of jazz
and classical music.

Their Fashion is Colorful

In Igbo fashion, the Midwestern fashion can vary from the eastern culture, but they
generally surround the same concept. Men are known to wear robes with simple
shirts over them with sandals, or they may wear dashikis, which are shirts extra
long in length that are decorated with various jewels and patterns. Dashikis are
often worn during formal events and celebrations.

Women
When it comes to Igbo women, they often wear dyed wraps out of woven fabrics
with head ties. Women wear wraps and head ties during both formal gatherings
and in everyday life. It is common for a woman in the Igbo culture to add various
pieces of cloths to her attire in order to represent her spouse and the number of
children she has.

Proverbs, idioms and their meanings

1. Hapu ihe e dere na moto banye moto

Translation: Forget what is written on the vehicle’s body and enter the vehicle.

Meaning: Taking action is a priority over having details or previous knowledge.

1. Onye m ga-egbuli m ga rio chineke ka o nyere m aka?

Translation: Regarding the person that I can defeat easily, do I still need to beg
God for assistance?

Meaning: The battles that can be easily overcome do not require additional effort
OR some things can be achieved faster even without external assistance.

1. Ogbacha oso a gwuo mile

Translation: After the race, the miles or distance covered is calculated.

Meaning: Being reflective after a difficult task.

1. Ogaracha must come back

Translation: He who wanders away must come back.

Meaning: You cannot totally shy away from your responsibilities.

1. Ejii ro ututu amanjo afia

Translation: You can't judge that a market would be bad in the morning.

Meaning: Ones future can't be determined by a bad start.

1. Nni bu ndu
Translation: Food is life.

Meaning: An empty stomach can lead to early grave.

1. Ha na-asi na oku gbara Father I na-aju ma o gbakwara ma afuonu ya

Translation: It being rumored that a Reverend Father got burnt and you are there
asking if his beards also got burnt.

Meaning: Talking about the important and you are there talking something stupid
or of less importance OR why ask a silly question when you know the obvious.

1. Ka ana achu aja, ka ikpe n' amah ndi mmuo.

Translation: let's keep sacrificing, let the gods take the blame.

Meaning: Do you part to avoid the blame

1. Egwu adiro atu afo, oburu uzo

Translation: Fear does not affect the stomach, that’s why it is always in front.

Meaning-Irrespective of the risk involved, an attempt must be made.

1. Okro anaghi eto kari onye kuru ya

Translation: The okro cannot grow taller than the planter.

Meaning: No matter how elevated you get in life, you can't surpass the hand that
groomed you.

1. Gini ozo ka a na cho na siga ma obughi anwuru-oku?

Translation: What else is expected of cigarette if not smoke?

Meaning: Purpose are always defined / there is a reason for everything.

1. Mmanu akara di uto; Onye ratu, ibe ya a ratu

Translation: Bean cake oil is sweet; one who tastes should allow others have a
taste.

Meaning: Be good to the people on your way up the ladder.

1. O ji ngaji eri chetakwa ndi ji aka

Translation: He who eats with spoon should remember those who uses hand to eat.

Meaning: While enjoying yourself, always have the destitute at heart.

1. I tiela aka na tipa bu aja

Translation: You have placed you hand on tipper with load of sand.

Meaning: You are in a big mess/trouble.

1. Ogologo abughi na nwa m e tola

Translation: Tallness is not a yardstick to define maturity.

Meaning: Maturity in Life is not determined by the physical appearance (athletic

build) of an individual.

1. Ara ga gba ndi ara

Translation: Lunatics shall soon run mad.

Meaning: Unbelievable/surprising things will happen.

1. Ukwu na ga wara; anya na ga wara na hu ya

Translation: A leg moving in a shady motion; an eye also moving in a shady

motion will sees it.

Meaning: You can't outsmart everyone.

1. "I no ebe ina awakwu ogodo ndi n'agba mgba wee gbaachaa mgba ma lawa."

Translation: You kept tying and adjusting your wrestling wrapper (or gear) till
other wrestlers finished wrestling and left.

Meaning: You took too long contemplating and preparing till it was needless †σ
take action.

1. Ewere otutu cho ewu ojiio tupu abali aru

Translation: look for a black goat during the day before the night comes.
Meaning: Make your decision as quick as possible to avoid setbacks.

1. Uto mmii wu ete bele

Translation: The sweetness of wine is more when you dance

Meaning: Wine is best enjoyed while dancing

1. Ichekiriche nwe eze elu nkwu,nwa mbgada nwe uzo ohia

Translation: While yellow ant is the king of Palm trees, Antelope is the king of the
forest.

Meaning: Everybody has a weakness/strength.

1. Alila mara nma mana Okuko erighi ya

Translation: White ant is beautiful but can't be eaten by a hen.

Meaning: All that glitters isn’t gold.

1. A kwokwala beans akwo?

Translation: Rhetorical- Have beans been grinded yet?

Meaning: I have not yet started.

1. ogologo okwu adiro n'uka ngbede

Translation: long sermons are not needed in evening services.

Meaning: Stop beating around the bush and go straight to the point.

1. Odili nwa ologbo mma olaba tea.

Translation: When a cat hits a fortune he start drinking tea.

Meaning: When a person makes an unexpected amount of success they do strange

things.

1. Eze mbe si na e jighi ehi kwa nne ya di na nso, mana a si ya wete na ya enweghi.

Translation: The tortoise said it is an abomination not to conduct his mother's

funeral with a cow, but if asked to produce one he couldn't afford it.
Meaning: Emphasizing the importance of the necessity of an object even though
one cannot afford it.

1. Eze mbe si na nsogbu bu nke ya, ya jiri kworo ya n'azu

Translation: The tortoise said that trouble is its own; that's why it carries trouble on
its back.

Meaning: One should try and shoulder one's own burden

1. Eze mbe si na olu oha di mma, mana oriri oha na-aka ahu.

Translation: The tortoise said that many hands at work is enjoyable, but many
mouths to feed can be embarrassing.

Meaning: A warning that it is not easy to feed the multitude.

1. Eze mbe si na ihe ya ji-achiri ihe egwu ya aga njem bu maka ya ezu ndiegwu

Translation: The tortoise said that it always travels with its musical instrument in
case it meets other musicians.

Meaning: Stressing a state of maintaining a state of preparedness.

1. Nwaanyi muta ite ofe mmiri mmiri, di ya amuta ipi utara aka were suru ofe.

Translation: If a woman decides to make the soup watery, the husband will learn to
dent the foofoo before dipping it into the soup.

Meaning: One should learn to change tactics to suit a situation.

1. O na-abu a si nwata wuba ahu, o saba afo ya.

Translation: Tell a child to wash his body, he washes his stomach.

Meaning: This is a sign of immaturity.

1. Agwo emeghi nke o jiri buru agwo, umuaka achiri ya hie nku.

Translation: If a snake fails to show its venom, little kids will use it in tying
firewood.

Meaning: There are times when one defends ones capability.

1. Akwukwo juru n'ohia, ma a baa a choba okazi.

Translation:There are various leaves in the forest, but people go in to look for
okazi leaves.

Meaning: Many are called but few are chosen.

1. Ekpere niile bere n'Amen.

Translation: All prayers end in Amen.

Meaning: The essence of true religion is righteousness.

1. .Onwu egbuchughi ji e jiri chu aja, e mesie o pue ome.

Translation: If the yam used in sacrifice does not die prematurely, it will eventually
germinate.

Meaning: Things will eventually improve despite the present difficulties.

1. Aka a na-ana dike bu itube ya (abuba) ugo.

Translation: Appropriate handshake for the valiant is to cap him with an eagle
(feather).

Meaning: Noble deeds should be appreciated.

1. Azu na-eloghi ibe ya adighi ebu.

Translation: A fish that does not swallow other fishes does not grow fat.

Meaning: There are occasions where one acts without qualms.

1. Isi kotara ebu ka ebu na-agba.

Translation: It is the head that disturbs the wasp that the wasp stings.

Meaning: Used in warning trouble makers about serious consequences.

1. E tie dike n'ala, a nu uzu ya.

Translation: Knock a valiant man on the ground and the shouts will be tremendous.

Meaning: The downfall of a famous man attracts public attention.

1. O bu mmuo ndi na-efe na-egbu ha.

Translation: It is the deity that people worship that kills them.

Meaning: A reference to the efficacy of people's belief.

1. O na-abu akota ihe ka ubi, e lee oba.

Translation: Whilst farming, if one encounters what is bigger than the farm, one
sells the barn.

Meaning: One who incurs what is beyond one's ability may sell all one has.

1. E gbuo dike n'ogu uno, e ruo n'ogu agu e lote ya.

Translation: Kill a warrior during skirmishes at home, you will remember him
when fighting enemies.

Meaning: Don't destroy your leaders.

1. Ewu nwuru n'oba ji abughi agu gburu ya.

Translation: A goat that dies in a barn was not killed by hunger.

Meaning: He has the means but his undoing is laziness.

1. A ma ka mmiri si were baa n'opi ugboguru?

Translation: Who knows how water entered into the stalk of the pumpkin?

Meaning: Who can explain this puzzle.

1. A chuo aja ma a hughi udele, a mara na ihe mere be ndimmuo.

Translation: If the vulture fails to hover at the end of a sacrifice, then you know
that something happened in the land of spirits.

Meaning: The regulars must be around otherwise something is amiss.

1. Si kele onye nti chiri; enu anughi, ala anu.

Translation: Salute the deaf; if the heavens don't hear, the earth will hear.

Meaning: Let us do the right thing, there are those who will understand.
1. Nwunye awo si na di atoka uto, ya jiri nuta nke ya kworo ya n'azu.

Translation: The female toad said that husband is so sweet that when she got
married, she carried her husband permanently on the back.

Meaning: A humorous proverb used in cajoling women into loving their husbands.

1. Ugo chara acha adighi echu echu

Translation: A mature eagle feather will ever remain pure.

Meaning: One well trained will stand the test of time.

1. Ihere adịghị eme onye ara ka ọ na-eme ụmụ-nna ya

Translation: A mad person is not as ashamed as his relatives.

Meaning: People who know values appreciate those most. Relations are concerned
most with a person's behavior.

1. Otu onye tụọ izu, o gbue ọchụ

Translation: If one man takes decision, he commits murder.

Meaning: Knowledge is never complete: two heads are better than one.

Popular Idioms

Agwo noro ibe ya na-enwe odu abuo.

The snake that swallows another will have two tails.

Ihe di be evu di be añu

What is in the hornet's nest is in the bee's hive.

Nwaanyi mara mma ma nwee ajo omume, a ga-alu ya alu; nwaanyi joro njo ma
nwee ezi omume, a ga-alukwa ya alu; nwunye mmadu ka ha ga-abu; ma nwaanyi
joro njo nwe ajo omume anaghi ebi be di.
A beautiful woman with bad character is marriageable; an ugly woman with good
character

is also marriageable -- they will both be wives; but an ugly woman with bad
character does

not live in a husband's house.

Okorobia onu-ntu na-egbunye n'akpa ndi ozo.

A chronic bachelor is working for other people.

Akpataghi aku na-akpata ntukwuba onu.

Destitution breeds disdain.

Ike ka e ji-añu ogwu.

It takes some strength to swallow drugs.

Udene na egbe anaghi azo nri: udene na-eri ozu; egbe na-ebu na nkike.

The vulture and the kite do not scramble for food: the vulture is a scavenger; the
kite, a

predator.

Kama mmanya ga-esere ogo na ogo okwu, ya waa n'uzo

Instead a pot of wine will breed animosity among in-laws, let it break on the way.

Onye riri osisi oji kpaa ya nku ka o nwere ike: anaghi ari enu oke oji kwa daa.

While on top of iroko tree, gather all the firewood you can: it is not every day that
one

scales the great iroko.

Anaghi eje akwa onye kwulu udo

No one attends the funeral of a suicide

Atulu na-acho ipu mpi jee jua ebune ka ekwo di ya.

A sheep that will grow horns should ask the ram how its neck feels.

Anaghi eji na aguu na-agu noo ukwara.

No one swallows phlegm to appease the pangs of hunger

Akpara akwu bu akpara-akwu; ibulu ishi akwu bu ohi.

To extract a palm nut is exactly that --to extract a palm nut; to take the entire head
of palm

nut is stealing

Ishi kote evu: evu agbaa ya.

If the head that disturbs the hornet's nest: it pays.

Ekwughiekwu mere onu; anughianu mere nti.

Unspoken, blame the mouth; unheard, blame the ear.

O'u onye ga-aka nwaanyi ajo mmuo gburu nwa mara maka amuosu.

Who will know better the evils of witchcraft than the woman who lost a child to
evil spirits.

Onye vu ozu enyi anaghi eji ukwu akpa mpuzu.

He who carries the carcass of an elephant does not search for crickets with his legs.

Anaghi acho ihe na-akpa onye na-acho ihe?

You don't look for something in the pocket of someone who is looking for
something.

Ura ga-eju onye nwuru anwu afo.

A dead person shall have all the sleep necessary.

Onye ite abughi onye ahia

A clay-pot retailer is not really in business.

Okuko na-aboputa mma na-egbu ya.

The fowl digs out the blade that kills it.

Ukpala gbabara n'ikpo okuko na-ala ala mmuo.

The grasshopper that runs into the mist of fowls ends up in the land of spirits.

Onye a kporo apari, o na-ehi n'ama nna ya, abughi apari.

A presumed fool who sleeps in his father's house is not a fool.

Ndi na-eje mposi abali na-ahu ukpana ndi mmuo.

Those who defecate at night see the ghost grasshopper.

Nwata bunie nna ya enu, akpaamu ya ayochie ya anya.

If a child lifts his father, his scrotum will blindfold him.

Onye hapu onu ya, uguru arachaa ya.

If one fails to lick his lips, the harmattan will do it.

Okuko si na ihe ya ji-ele anya n'enu ma ya na añu mmiri bu na ihe na-egbu si

n'igwe abia.

The chicken says it looks up when drinking water because what kills it comes from
the sky.

Ijiji na-enweghi onye ndumodu na-eso ozu ala n'inyi.

A fly that has no counselor follows the corpse to the grave.

"Nwunye anyi, nwunye anyi": ka ndeli bia ka anyi mara onye o bu nwunye ya.

"Our wife, our wife": come midnight and we will know whose wife she really is.

Ula towa uto, ekwowe ya ekwowe.

When sleep becomes enjoyable, we snore.

"Nwa anwuna, nwa anwuna": nwa nwuo ka anyi mara ma chi agaghi efo.

May the child not die, may the child not die": Let it die, and let's see if the day will
not
break.

O bialu be onye abiagbuna ya, mgbe o ga-ala mkpumkpu apukwana ya n'azu.

May one's visitor not constitute a problem, so that on his departure he will not
leave with a

hunchback.

Nwa ovu na-eto, o di ka o ga-aka nne ya.

When the baby wren is growing, it looks like it would be bigger than its mother.

Okuko na-arogoro ite onu, chetekwe mma gburu ya.

The chicken frowns at the cooking pot, ignoring the knife that killed it.

Ihe ka-nte bata n'onu nte, nte etefu.

When something greater than the pigmy cricket enters its hole, it takes off.

A gbara aka na-azo ana, onye nwe ji a na-ako ji.

If you dispute land ownership empty-handed, the person who has yams will be
planting them.

Onye bulu ihe isi, ijiji esoro ya.

The fly follows the person who is carrying a smelly stuff.

Uzu na-amaghi akpu ogene lee egbe anya n'odu.

The blacksmith who does know how to forge a metal gong should look at the tail
of a kite.

Oke oshimmiri anokataghi rie onye obula nke o na-ahughi ukwu ya anya.

The ocean never swallows a person with whose leg it does not come in contact.

Onye buru chi ya uzo, o gbagbue onwe ya n'oso.

He who walks before his godly guardian does the race of his life

Okuko nyuo ahu, ana achuwa ya oso

When the fowl farts, the ground becomes a nuisance.

Onye na-acho igba oso si na-aroro ya anya

A person who has plans to flee contends that someone made an evil eye at him.

Ulili si na-ejekete ije si tuo nkwa oso maka ihe oso e mee.

The ground squirrel says he who walks should sometimes break into a trot, in case
the need to

run arises.

Okwulu anaghi amiri ote ofe.

A master chef is not blessed with a good harvest of okra.

Mmiri riri enyi ka mbe huru na-awa ogodo: o ga-efe mmiri a efe ka o ga-awu ya
awu?

The tortoise gears up to besides a river that swallowed an elephant: is it going to

fly over

this river or just jump over?

Ohia woro gi nku, sere gi onu

The forest that denies you firewood has massaged your neck.

O bia mgbe Alio Ene gburu atu, ya biakwa ma atu zogbuo Alio Ene.

He who calls whenever Elder Ene kills a deer, let him call if the deer kicks the
living

daylight out of Elder Ene.

Obulu na i taa m aru n'ike, ma i zeghi nshi; mu taa gi aru n'isi, agaghi m ezere
uvulu.

If you bite me on the butt, despite the danger of sinking your teeth into fecal
matter, then
if I bite you on the head, I will disregard the danger of sinking my teeth into
cerebral

matter.

A na-asi onye e ji ugwo na agaghi akwu ya ugwo e ji ya, onye e ji ugwo na-asi na e
nye ya ewu

ojii na ya agaghi ewe.

A creditor is being told he won't be paid, and he is saying he won't accept a black
goat!

Okuko mmanya na-egbu ahubeghi mmanwulu ara na-ayi.

A drunken fowl has not met a mad fox.

Bete anu, bete anu, o'u kwa n'ahu ehi?

Cut meat, cut meat, is it not from the body of a cow?

Obele mmanwu na-akpa ike maka na ijele anoghi nso.

A small masquerade is powerful because a big masquerade is not around.

Nwaanyi anaghi-eji na nwunyedi ya kwere ya ekene nke oma kpowa ya ogo.

A woman does not regard her sister-wife as sister-in-law just because she (her
husband's

other wife) accepted her greeting gracefully.

A na-akwa akwa ndi oke tagbulu, ngwere ewere nnu na-eso eze ha.

While we mourn those who died from rat bites, lizards sharpen their teeth with salt.

Okuko, rie ogugu: "Unu si m rie onwu?" Okuko, hapu ogugu: "Unu si aguu gbuo
m?"

Fowl, eat praying mantis: "Do you want me to die?" Fowl, let praying mantis be:
"Do you want

me to starve to death?"
Onye si na ya anaghi ata anu nkita, ya arakwala miri ofe ya.

He who abhors dog meat should not eat dog-met soup.

A tuoro omara, o mara, a tuoro ofeke, o fenye ishi n'ohia.

If you tell a wise one, he understands; tell a dunce, he runs into the bush.

Ukpana na-ere n'oku si na ya na-asha mmanu.

A grasshopper roasting over fire claims it is emitting fat.

Were ire guo eze gi onu abughi na o nwere nke na-efu.

Count your teeth with your tongue does not mean you are losing any.

Nti na-anughi anu ihe, mgbe a ga-egburu ishi e gburu nti.

The ear that won't hear, when the head is cut off, it goes.

A furu nwata chete nna ya.

A child reminds folks of his father.

Nwata si na nne ya agaghi arahu ura: ngwanu, ya na ura buruzianu enyi! "

A child that won't allow its mother to sleep: okay, let sleep be its friend!

A na-ekwu ekwu, a na-eme eme.

Talk the talk, walk the walk.

Ibo songs: Ejem Igho Okwuru, Nwa Nza" the Bird , online.

Unique diseases peculiar to ibos:asthma,sickle cell anemia, acha-ere,glucoma,etc

Marriage rites in ibo:

The Igbos (also known as Ibos) are from the eastern region of Nigeria, and the
traditional marriage rite in this part of the counrty is usually very festive and
colourful.

In many parts of the world, a marriage ceremony is mainly an affair between the
bride and groom, but in igboland, parents of the couple, their extended families,
villagers and towns people play active roles in traditional wedding ceremony.

In the olden days, traditional marriages used to be arranged by the parents of the
future bride and groom, after careful investigations into the background of both
families. These days, however, young men and women are now free to choose
whoever they want to get married to, with parental approval.

Despite the seeming change in the method of choosing a spouse, the igbo culture
has been sustained, where traditional marriage is concerned. The process involves
different stages.

First, the future groom finds the lady he wants to marry and tells his parents. He is
then accompanied by his parents, siblings and close family members, and contacts
the family of the bride-to-be. A date is then set for both families to meet. During
the meeting, the groom-to-be's father will state their intention.

The father of the groom and his relatives normally will not expect the family of the
bride to give them positive or negative answer right away. They then will schedule
another date to meet. Before the next meeting, both families normally carry out
investigation on each other to see if the families are of good character and morale
standing in the society.

On their return visit to the bride-to-be's home, the groom's parents will reiterate
their intention that their son wants to marry the girl in question. At this stage, it is
expected that the bride-to-be's family must have concluded their investigation and
consultation with their daughter and should be ready to give the groom either
positive or negative answer.

Some of the items presented to the bride's family by the family of groom during the
return visit are; kolanuts, palm wine (local brew), dry gin and soft drinks. Gifts
presented by the groom-to-be's family may vary depending on the community or
town, since they are not all monolithic. Both families will share the food and
drinks.

In some communities, the bride to be is summoned before both families on the

return visit and asked if she is interested in her future husband. If she agrees to
marry her future husband, they will set another date for the actual marriage
ceremony called "Igba Nkwu".

The family of the bride compiles a list of items that the groom's family will bring
to the wedding ceremony as demanded by their customs and traditions. Typically,
the list includes the following:

Gallons of palmwine

Cash gift

Bottle of gin

Kolanut

One goat

Packets of cigarettes (optional)

Bags of rice

Tubers of yams

Crates of soft drinks

Stock fish

Bundles of George/Hollandis wrappers

Jewellery

The exact number of items required depends on tradition of each community or

town.

In the final stage of the traditional marriage rites, the groom will go to the house of
the bride-to-be with his immediate and extended family, villagers and towns
people with the above items. Host families will prepare different kinds of
indigenous dishes to entertain their guests. Both families and their extended
families including members of their communities will eat, dance and drink
together.

During the ceremony, the bride will be asked to give palm wine to her husband,
which she will do while kneeling down. The parents and elders in the family of
both the bride and groom will pray for the newlyweds and the for success of their
marriage.

Afterwards, the bride and groom will dance along with their family members.
When the ceremony is over, the bride will go home with the family of the groom
signifying that the two are now husband and wife.

In some communities in Igboland, "Idu Uno" is practiced. Idu Uno is when the
family of the bride officially goes and visit the home where their daughter will be
living. Note that the previous ceremony and meetings took place in the bride's
family home.

The bride's family buys cooking utensils, bed-sheets, boxes, sewing machine, bed,
pillow cases, plates, clothes and other things newly married couples need to start a
life and family.

Also, the bride's family along with their extended families sets a date to visit the
couple with all the goods they bought. On "Idu Uno" day, the wife's family will
give the newly married couple all the things they bought for them.

This is usually done to give newly married couple a head start by defraying some
of their expenses. Marriage ceremonies in Igboland can be a long and expensive
undertaking, but they are usually worth every kobo.

New born baby rites: Igbo culture is a very rich culture, they have various
ceremonies, events et al among is ceremony of naming a child.

This is one event that comes up almost immediately after the birth of a child. The
naming ceremony of a child is often referred to as ‘ikuputanwa or igu nwa’ aha,
and it marks the formal presentation of the child to his people who comprise of his
kinsmen, family, friends, well-wishers and the entire community at large.

The event is done to fulfill the social-religious obligations that are believed to
become activated when a child is born, as well as to thank God for the safe
delivery of the child and to ask him to guide the child as he embarks on a journey
through the earth. The naming ceremony in Igbo land occurs on either the 7th or
12th day after a child is born depending on the locality. It is pertinent to note that
the Igbo calendar is quite different from the Standard English calendar. A week in
Igbo land is made up of four days; eke, oye, afor and nwko. This implies that a
child is named after 2 to 3 Igbo weeks.

When a child is born in Igbo culture, most women who went there would rub nzu
(white powder on their necks as a mark of purity of heart, goodwill and welcome
to the new baby. This practice is still in place in Isinweke.

There is no doubt that there are varieties of songs depending on the part of
Igboland. The fact remains, however, that Ndigbo welcome a new baby into the
world with a joyous song. As soon as the news of a safe delivery of a baby is
broken, the women around would assemble and start singing song.

Paternal grandparents officiate Igbo ceremonies. The ceremony begins with

ancestor recognition and divination, followed by the name giving and planting of a
live plant to represent life and survival. Next, a participant pours a wine libation to
share the child’s name with the ancestors. After the usual breaking of kola nuts and
prayers, the ceremony, which traditionally lasts an entire day, ends with a family
procession.

The Igbo tend to name based on observation, birthmarks, or some other remarkable
characteristic—for example, Ogbonna (“image of his father”). Igbo also commonly
name children for the market day on which they were born—Nweke, Adafo, or
Okorie. Of the names the Igbo give to a child, the father or a family elder gives the
child the name the community will use most often.

In traditional Igbo life, there is a lot in a name. The name is more than just a tag or
a convenient badge of identity. Igbo names always bear a message, a meaning, a
history, a record or a prayer. This is also to say that they embody a rich mine of
information on the people’s reflection and considered comment on life and reality.
They provide a window into the Igbo world of values as well as their peculiar
conceptual apparatus for dealing with life. Their range of application spans the
whole of life itself.

One of the earliest written comments on the peculiarity and deep philosophical
import of Igbo names was made by the British colonial officer, Major Arthur
Glynn Leonards in his “The Lower Niger and its Tribes”. He notes that:

In nothing, not even in their customs, can we grasp the natural and ancestral
conception so plainly as in these names which invoke, promise, threaten, praise,
revile, satirize and sympathize, that in fact express and demonstrate all that is
human, that is, all that is best and worst in them.

In this society name-giving is a significant ceremony performed on the occasion of

circumcision or when the mother officially ends the post-natal period of enclosure
(omugwo). The privilege of name-giving is generally reserved to the parents and
grandparents whom it gives an opportunity to express the importance of the child
in their lives or in general, to make a significant statement on their life experience,
and to express deep-felt wishes or their future hopes and expectations for the child.

Death rites: Death in Igboland is regarded as the passing away of the person from
the world existence to the spirit world. However, only after the second burial rites,
it is believed that the person can reach the spirit world, as otherwise, the departed
relative would still wander between earth and the spirit world. The honour of the
death varies dependent on the background, title, gender, relationship with family
and circumstances around the death. The corpse is normally buried at the village in
the person’s compound after it has been preceded by the wake keeping. During the
funeral ceremonies, relatives and friends of the deceased pay their last respect to
the dead and mourn with the bereaved in colourful ceremonies marked with
singing and traditional dances. In the olden days, the wake keeping was
accompanied by masquerades, traditional music and animal sacrifices. A high-
ranking chief or traditional ruler would be buried with two human heads alongside
his body and would go along with the release of canon gun shots to notify the
general public on the loss. Many more customs surrounded the burial rites, but the
church nowadays has overtaken most of these traditions.

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of graphic communication indigenous to the Ejagham peoples of southeastern Nigeria and
southwestern Cameroon in the Cross River region. It is also used by neighboring Ibibio, Efik and
Igbo peoples.

Oraka, L. N. (1983). The foundations of Igbo studies. University Publishing Co. pp. 17, 13.
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Azuonye, Chukwuma (1992). "The Nwagu Aneke Igbo Script: Its Origins, Features and Potentials
as a Medium of Alternative Literacy in African Languages". Africana Studies Faculty Publication
Series. University of Massachusetts Boston (13).

Ohiri-Aniche, Chinyere (2007). "Stemming the tide of centrifugal forces in Igbo orthography"
(PDF). Dialectical Anthropology. 31: 423–436. doi:10.1007/s10624-008-9037-x – via Hollis.
Awde, Nicholas; Wambu, Onyekachi (1999). Igbo Dictionary & Phrasebook. New York:
Hippocrene Books. p. 27. ISBN 0781806615.

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Matters. 45 (1): 110–126.