AFST 236 Final Paper - Discussing The Indiginous African Cultures of The Yoruba and Igbo

Discussing The Indiginous African Cultures of The Yoruba and Igbo
Sierra Hellemans
AFST 236
November 29, 2022

Abstract
The Igbo and the Yoruba are two of the largest ethnic groups within the country of
Nigeria. Both groups have deeply rooted histories, traditions, rituals, and other practices unique
to them and their cultures. This writing discusses these two ethnic groups in-depth and goes into
some surface-level effects that colonialism had on their traditional ways of life. Additionally, the
two groups will be compared and contrasted to evaluate what similarities and differences exist
between them.
Introduction
Within the country of Nigeria there are more than 300 distinct ethnic groups. Two of the
largest groups, of which I’ll be discussing, are the Igbo’s and the Yoruba’s. Traditionally, the
Igbos have resided in areas of south-eastern Nigeria, and the Yorubas in the south-western
regions. However, they can also be found in many other areas of this country, and the continent
of Africa. Within this writing I will be discussing some traditional aspects of both groups
including their: cultures, rituals, governments, and some impacts colonialism had on their
traditional ways of life.
The Indiginous African Igbo Culture
The Igbo’s, also known as Ibo, are a socially and culturally diverse ethnic group, and they
are the second largest ethnic population in Nigeria.1 Typically, they speak the language also
known as Igbo. This is a language of the Benue-Congo branch of the Niger-Congo language
1
Christine Okpomeshine, “Traditional Birthing Practices in Igbo Land, Nigeria.” International Journal of
Interdisciplinary Social Sciences, vol. 6, no. 2, June 2011, pp. 193–97. EBSCOhost,
https://doi-org.utk.idm.oclc.org/10.18848/1833-1882/CGP/v06i02/52006.
Hellemans 1
family.2 This group, as well as many others in Africa, experienced a lot of cultural life changes as
a result of European colonization. Amy McKenna explains in her article “Igbo People” that,
“Before European colonization, the Igbo were not united as a single people, but lived in
autonomous local communities.” She goes on to say that despite this, by the mid-20th century a
strong sense of ethnic identity was developed which led them to try and secede from Nigeria in
1967.2
To begin, let us review some traditional aspects of the Igbo’s family structure. An article
by UIU-LA mentions that “Family is a very important institution in the lives of Igbo people. All
relationships, according to Igbo culture, emanate from the family.”3 In their culture family does
not necessarily have to be people who are related by blood or marriage, it simply refers to a
group of people who are living under one household. That same article mentions that polygamy
is a common aspect of Igbo culture and it’s respected as an integral part of family law, though it
was more common in the pre-colonial era. Supposedly, it is acknowledged by their people as “a
man’s legitimate right, if he so chooses to have multiple women as mothers in his household.”3
Some complications regarding this have been observed within Igbo-African Christians due to
doctrinal interpretations of Christian texts. One example discussed by Prince Peters is 1 Timothy
3:2. He mentions that these complications with the texts arise because “they do not match the
African pace of civilization.”4 By ‘they’, he is referring to the practice of monogamy. He also
proposes that polygamy could be the solution to women’s overlabour, which was identified as -
2
Amy McKenna, “Igbo People.” Encyclopædia Britannica, Encyclopædia Britannica, Inc.,
https://www.britannica.com/topic/Igbo.
3
Admin, UIU-LA. “The Igbo Family Structure.” Uiulosangeles, Uiulosangeles, 3 Feb. 2018,
https://www.uiulosangeles.org/post/the-igbo-family-structure-1.
4
Prince E, Peters, “Adaptation and Inculturation, as Tools for Understanding Igbo-African Marriage System: A
Rereading of 1 Timothy 3:2.” Verbum et Ecclesia, vol. 41, no. 1, Jan. 2020, pp. 1–9. EBSCOhost,
https://doi-org.utk.idm.oclc.org/10.4102/ve.v41i1.2057.
Hellemans 2
“pronounced cause of contemporary family fracassare.”4 It’s mentioned that “Most Igbo-African
women assume the multiple roles of housewives, civil servants, mothers, students, traders etc.,
all at the same time”4 However, that same article also mentions that some present-day Igbo
feminists believe the polygamous system rests on patriarchal values. It’s said that they claim it
opposes the emancipation of women and restricts them to their traditional roles. Additionally,
this system can improve the ‘status’ of men, while depriving women the right to equality.
Despite this, and the fact that the Igbo-African society is patriarchal, “no woman is forced into
polygamy and the spirit of equity displayed by a typical Igbo man amongst his wives to avoid
erim (retribution from the gods) makes him more of an umpire than an overlord to his wives.”4
Now to the traditional roles of Igbo men. Peters mentioned that “every man was a priest
in his family before he was a father to his children and husband to his wives.”4 The men are
expected to speak on behalf of the family in public forums, develop family wealth and resources,
serve as a spiritual leader and teacher of traditions, provide for the households, and correct
‘deviances’.5 A separate article by Odyssey Online claims that Igbo men show their ability to
attain success through a personal shrine called an Ikenga. The Ikenga is also meant to represent
the mans chi (ancestors) and acha (personal power).6 Regarding the children, the males are
expected to remain under full mentorship of the fathers, and the females are expected to remain
under full mentorship of the mothers.5 Christine Okpomeshine mentions that they “place great
value on their offspring.”7 This leads us into our next topic, marriage rituals.
5
6
“Married Men.” Odyssey Online: Africa/People,
https://carlos.emory.edu/htdocs/ODYSSEY/AFRICA/married_men.html#:~:text=For%20traditional%20Igbo%20me
n%20of,acquiring%20wives%20and%20many%20children.
7
Hellemans 3
This same author claims that the most important aspect of marriage among the Igbos is
childbearing, and a marriage is considered a failure if no child is born. If a woman is deemed
infertile she is considered to be a failure and the mother-in-law will refer to her as a man.7
Additionally, in this culture “one is not fully considered an adult till s/he has a family of their
own.”8 So, you can imagine that there’s a lot of pressure and desire to be married due to these
aspects of their culture. The same source mentions that “the Igbo marriage rite is one that is
elaborate and extensive, it can take months/years to complete depending on individual capacity
or family.”8 When an Igbo man finds a woman he wishes to marry he goes through a process
known as Ikuaka. Within this, the man and his male relatives will go and announce his intentions
to the bride's family. Typically, they will also arrive with gifts such as kola nuts and alcoholic
-beverages.9 The next stage of an Igbo wedding is known as Ime Ego. This is a valuable gift
given to a prospective bride as a form of security if she were to ever decide to leave her husband.
Lastly, the author Rosie Bell stated that “the final traditional ceremony is called Igba Nkwu or
‘wine carrying.’” Within this event there is a lot of dancing, drinking, and the wife is supposed to
“search for her future husband who is hiding in the crowd of men, then offer him a cup of
wine.”9 After this, the couple is then declared married and all of the guests dance.
Next, let us review some of their traditional birth rituals. In their culture, there are distinct
differences between birth rituals for males and females. One ritual particular to males is
circumcision, this occurs exactly eight days after birth. If a male is born there will be cannon fire
and joyful ululations, though, females only receive ululations.
8
Victor Ndubuisi and Echezona Obinna, “Everything You Need to Know about Igbo Rites of Passage -.”
AnaedoOnline, A.naedo Online, 7 Sept. 2021, https://www.anaedoonline.ng/2021/09/07/rites-passage/.
9
Rosie Bell, “Nigerian Wedding Traditions and Customs.” Brides Rings, Brides Rings, 15 Nov. 2021,
https://www.brides.com/nigerian-wedding-traditions-5075254#:~:text=Igbo%20Weddings&text=The%20men
%20come%20bearing%20gifts,Nkwu%20or%20%E2%80%9Cwine%20carrying%E2%80%9D.
Hellemans 4
According to the authors Ndubuisi and Obinna, “The birth of a child is the beginning of a new
life cycle, it is marked with celebrations and thanksgiving. Offerings are made to the gods for the
blessing of a child and to ensure a healthy and long life.”10 Though, the most notable birth rite is
the naming ceremony. Until this takes place the child has no name. This typically occurs eight
weeks after birth, and the mother is confined during that time. She is not permitted to do
anything other than rest and nurse her baby.11 The naming ceremony involves feasting, drinking,
blessings being made to the child, and it is ultimately given its name. Usually it’s given its first
name by an elder, likely the grandfather. According to Christine Okpomeshine, “Culturally,
every Igbo woman feels more fulfilled if she gives her husband boys and girls. She feels totally
inadequate if she cannot give her husband any males.”11 The final celebration is the ihe ebiri. In
this the father invites all his friends and their wives for a sumptuous celebration, and they
typically bring money and yams. Next, I will discuss their traditional rites of passage into
adulthood.
A rite of passage is a ceremony or ritual of the passage that occurs when an individual
leaves one group to enter another. It involves a significant change of status in society, it is a
metaphorical stripping away of old self for a new one. Igbo males go through what is called Iwa
Akwa, also known as 'cloth wearing'.12 This symbolizes a boy entering his manhood, and it lasts
for two days. For this ritual to occur, the boy must be between the ages of 21 and 26, his father -
10
11
12
Onyeakagbu, Adaobi. “Iwa Akwa: Understanding the Culture behind the Igbo Rites-of-Passage Ceremony.” Pulse
Nigeria, Pulse.ng, 11 Jan. 2022,
https://www.pulse.ng/lifestyle/food-travel/iwa-akwa-understanding-the-culture-behind-the-igbo-rites-of-passage-cer
emony/9rdkfn8#:~:text=In%20Igboland%2C%20Iwa%20Akwa%2C%20also,into%20a%20full%20fledged%20man
Hellemans 5
must have gone through the ceremony, and the mother must have been married properly to the
community. On the first day the boys run various errands for their elders, on the second day their
cloth is blessed by their family’s priest of choice. Once the ceremony is complete they tie the
cloth and parade the village announcing their entrance into adulthood.13 For females, their rite of
passage is called Iru Mgbede which is related to puberty, and can last three to six months. These
puberty rites also involve preparing them for marriage and childbirth. In this, the girls who have
attained puberty are secluded in a ‘fattened room’ where they are pampered and waited on. The
girls may not go out during the day, and at night they come out to learn the village's dances and
songs.13 Once this ritual is complete, “the girls assemble at the village square, there they parade
themselves at the admiration of their people and potential suitors. They are showered with gifts
from friends, relatives, and loved ones.”, they then return to normal lives, awaiting marriage.
Let’s get into discussing the Igbo’s Government. As mentioned in the beginning of this
section, the Igbo’s lived in autonomous local communities in the pre-colonial era. Though,
during colonization they were forcibly categorized into a singular group. This caused disruption
in their ways of life, and even a civil war between July of 1967 and January of 1970.14
Competition for political and economic power increased tensions between the ethnic groups of
Nigeria, and the Igbos made up 60-70% of Nigeria’s southeast population at the time. In this, the
Igbo’s declared themselves “The Republic of Biafra” and supposedly, “felt they could no longer
coexist with the federal government dominated by the interests of the Muslim Hausa-Fulanis of
Northern Nigeria.”14 The British imperial powers had to pay a lot of attention to the Igbo’s -
13
14
Wikipedia contributors, "Nigerian Civil War," Wikipedia, The Free Encyclopedia,
https://en.wikipedia.org/w/index.php?title=Nigerian_Civil_War&oldid=1122943800 (accessed December 2, 2022).
Hellemans 6
because of their resistance, it was crucial to have control over the towns to maintain power over
the Nigerian state. One way they did this was through a system of ‘warrant chiefs’. According to
Uzoigwe, “The Warrant Chief owed his authority to a warrant given to him by the colonial
administration. This warrant not only made him a member of the Native Court but also
recognized him as the de facto and de jure ruler of his community.”15 In his article he mentions
that many of these warrant chief’s were actually highly respected, courageous, and dignified
leaders who “confronted with a new age of change which they did not fully comprehend, decided
to serve in order to save their people and themselves.”15 Though, it would be unfair to say that a
good number of them weren’t corrupt, on top of the fact that this system was the direct reverse of
the traditional indigenous chief. One traditional ruler of the Igbo’s is known as an Ofo, and
there’s typically an Ofo for each autonomous community. Uzoigwe also said, “Ofo in Igbo
connotes both ritual and political power and authority. Its presence any time, invokes the powers
of the ancestors, the deities, and other spiritual forces. These were to help the ruler enlist support,
solicit conformity, or coerce compliance.” Above the Ofo there’s also a ‘traditional ruler’.16
There’s a coronation ceremony which takes place when an Ofo is appointed where he is handed
to the traditional ruler. This symbolizes a collective surrender to this power from the community.
Clearly, this is very different from what the British imperial powers forced on their communities.
Lastly, I will discuss some more impacts that colonialism had on the Igbo’s traditional
way of life. Another way that they disrupted their ways of life, which I briefly mentioned, was -
15
Uzoigwe, G. N. “The Evolution and Relevance of Autonomous Communities in Contemporary Igboland: An Essay
in Local Governance.” Journal of Third World Studies, vol. 26, no. 2, Fall 2009, pp. 177–89. EBSCOhost,
https://search-ebscohost-com.utk.idm.oclc.org/login.aspx?direct=true&db=a9h&AN=45024763&scope=site.
16
Peters, Prince E. “Adaptation and Inculturation, as Tools for Understanding Igbo-African Marriage System: A
https://doi-org.utk.idm.oclc.org/10.4102/ve.v41i1.2057
Hellemans 7
through religious teachings and practices. As I said, this had some effects on them regarding
polygamy. Prince Peters mentioned that they “took advantage of the Igbo’s hospitable and
accommodating spirit, as well as their less assertive ideologies, to systematically erase their
religious and ethical philosophies and plant foreign religious and ethical ideologies in their
place.”16 This had dire consequences with it being the basis of many “wars, killings and sectarian
crises seen in every quarter of this once peaceful paradise.”16
The Indiginous African Yoruba Culture
The Yoruba, as previously mentioned, are also one of the largest indigenous ethnic
groups in Nigeria. At the turn of the 21st century it was said that they had a population of more
than 20 million.17 Many Yoruba men are farmers, craftsmen, or traders, and most women tend to
control their complex market system. Virginia Gorlinski states, “The Yoruba have traditionally
been among the most skilled and productive craftsmen of Africa. They worked at such trades as
blacksmithing, weaving, leatherworking, glassmaking, and ivory and wood carving.”17 She also
mentions that for centuries the Yoruba had shared a common language and culture, but it’s
unlikely that they were ever a single political unit, until they were colonized.
Like we did with the Igbos, let’s begin by discussing some traditional aspects of their
family structure. Traditionally, Yoruba people tend to live in various styles of compounds with a
large patrilineal and patrilocal extended family, and some live in ‘single-family’ homes.18
16
Prince E. Peters, “Adaptation and Inculturation, as Tools for Understanding Igbo-African Marriage System: A
17
Virginia Gorlinski, “Yoruba.” Encyclopædia Britannica, Encyclopædia Britannica, Inc.,
https://www.britannica.com/topic/Yoruba.
18
“The Yoruba Family.” The Yoruba Family, United Nations University,
https://archive.unu.edu/unupress/unupbooks/uu13se/uu13se0e.htm#:~:text=The%20typical%20traditional%20Yorub
a%20compound,wife%20having%20a%20separate%20room.
Hellemans 8
A study done in 1980 claims that “33 per cent of our urban, 47 per cent of the semi-rural, and 89
per cent of the small rural sample of families were polygynous.”19 It’s also said that, “many
aspects of the social system give men greater seniority and control than women. Men are
permitted several wives, but women may have only one husband.”19 As mentioned, Yoruba
women typically control their market system in selling goods and farm produce. However,
they’re also expected to support the family and care for their children. In the past it was typical
for a husband and wife to have separate rooms and the mother would share a room with the
children. In Yoruba culture children are given extreme value. Children are considered ‘the
highest good’, which they refer to as “summum bonum.”19 This has spiritual backing in
traditional Yoruba culture. The referenced article states that they believe that parts of the soul can
continue eternally through their lineage in a cycle of: “the living, the ancestors, and the unborn
awaiting reincarnation.”19 However, this process depends on their ability to bear children, and
their ancestors will be reincarnated by doing so. Children are also considered an economic
rationale as they’re expected to help run errands, work, care for younger siblings, and assist the
mother with her daily activities.20 As for Yoruba men, "In the traditional division of labor, the
husband provides capital with which his wives trade or engage in crafts. The husband also
provides housing, staple foods, and some money for education and children's clothing.”19
Though, it’s important to note that this is not the case for all Yoruba people. Outside of
immediate family, “in-laws are encouraged to participate in a couples decision on when they
should have a child next because of the openness of Yoruba families. They also participate in
19
20
Lawrence Adeokun, “Marital Sexual Relationships and Birth Spacing among Two Yoruba Sub-Groups.” Africa
(Edinburgh University Press), vol. 52, no. 4, Dec. 1982, pp. 1–14. EBSCOhost,
https://doi-org.utk.idm.oclc.org/10.2307/1160091.
Hellemans 9
socializing the child into a life of work and servicing the elders”21 Now that we’ve discussed
their traditional family structure, I will talk about some of their marriage customs.
Most Yoruba women are traditionally married fairly early on in life, at or just above the
age of 18. Another source mentions that, “The normal age of marriage is between 25 and 30 for
men and between 17 and 25 for women.”22 It’s common in their culture for a man's father to
arrange marriages for his son/s. Though, today it’s more common for young people to choose
their own partners, and still obtain their parents’ consent. This source also stated, “Modern forms
of marriage vary from the English-style weddings, under the Marriage Ordinance, to marriage by
Yoruba customary law, to simple parental consent and blessing, down to casual and temporary
mutual consent.”22 It seems that Yoruba people today have more autonomy over how they would
like to be married than they may have traditionally. In many scenarios, polygany remains
profitable for Yoruba people as it divides their responsibilities between more people. As far as
activities during the process of marriage itself, Rosie Bell mentions that “Yorubas have a
greeting custom known as Ìdobálè whereby males prostrate, placing their full bodies on the
ground as a sign of respect.”23 Once the groom is seated, the bride and her bridesmaids enter
wearing what’s called an aso-ebi. Finally, the bride will place a hat on the groom’s head and he
places a ring on her finger. Once this has been done they’re then pronounced married and they
have elaborate celebrations with their many guests. Next, let’s discuss some of their traditional
birth rituals.
The Yoruba have a number of traditions when it comes to pregnancy and birthing -
21
Gorlinski, Virginia. “Yoruba.” Encyclopædia Britannica, Encyclopædia Britannica, Inc.,
22
23
Rosie Bell, “Nigerian Wedding Traditions and Customs.” Brides Rings, Brides Rings, 15 Nov. 2021,
https://www.brides.com/nigerian-wedding-traditions-5075254#:~:text=Igbo%20Weddings&text=The%20men
%20come%20bearing%20gifts,Nkwu%20or%20%E2%80%9Cwine%20carrying%E2%80%9D.
Hellemans 10
practices. One common ritual performed by diviners is called “ikosewaye” which is a naming
ritual that stands for “stepping into the world.”24 The Yoruba believe that names can shape one’s
character and agency. Because of this, children are often given powerful names that link them to
divine forces or venerable ancestors. Newborns are also given blessings in the forms of gifts such
as water, palm oil, kola nuts, and salt and pepper.25 Each of these gifts hold different meanings
for the Yoruba people. For females, this usually takes place seven days after birth, and for males
it’s usually nine days. Partially because the average age of marriage is so young, It’s highly
unusual for a woman to have children beyond the age of 45. Most Yoruba women could be
grandmothers by that age.26 Another common practice is postpartum abstinence, this can
typically last three to six months after a woman has given birth. This is partially to allow the
mother time to recuperate and focus on the child, but it’s also meant to prevent having an
early-pregnancy postpartum, and to protect the quality of the mothers breast milk.26 It’s believed
that an early-pregnancy while breastfeeding will deteriorate the quality of the mothers milk and
therefore harm the surviving child. Breast milk is very important to a child’s health within the
Yoruba group because it’s the most reliable form of nutrition. Next, we will discuss the Yoruba’s
traditional rites of passage.
One traditional rite of passage ritual for the Yoruba is called itefa. This is a series of
rituals particular to men which takes place between pre-adolescence and young adulthood.24 In
this, boys are equipped with a set of dedicated palm nuts which serve as a portable shrine and -
24
Peel, J. D. Y. “Historicity and Pluralism in Some Recent Studies of Yoruba Religion.” Africa (Edinburgh University
Press), vol. 64, no. 1, Mar. 1994, p. 150. EBSCOhost, https://doi-org.utk.idm.oclc.org/10.2307/1161099.
25
Goldson, Gabrielle. “Baby Birth Traditions - Nigeria.” UC Baby, 30 June 2022,
https://www.ucbaby.ca/baby-birth-traditions-nigeria#:~:text=The%20Yoruba%20name%20the%20new,elder%20to
%20bless%20the%20baby.
26
Lawrence Adeokun, “Marital Sexual Relationships and Birth Spacing among Two Yoruba Sub-Groups.” Africa
(Edinburgh University Press), vol. 52, no. 4, Dec. 1982, pp. 1–14. EBSCOhost,
Hellemans 11
protective device, known as their Ifa.24 Yoruba girls have a similar initiation rite known as
Elegan ifa. It’s said that they must have this separate ritual because they don’t want to have eye
contact with Odu, a mythical wife of Orunmila. Supposedly, if the woman does make eye contact
with Odu because it’s believed it will turn them ‘masculine’ in the sense that they could become
infertile or refuse to marry.
Yoruba women have often been excluded from most traditional political offices.
Abimbola Adesoji described the Yoruba’s government as a “nationalist front.”27 Traditionally,
there are what’s called ‘ruling houses’ which “are families that traditionally produce Obas
(kings).”28 It was mentioned that there were about 150 Obas in Yorubaland at the time this source
was written in 1992. Because it’s a hereditary title, usually when an Oba dies (if there is only one
ruling house in the community) he is succeeded by his eldest son. The Obas also appoint chiefs
who help act on his behalf. Elders are community members above the age of 60 who are also
highly respected and help advise the Oba.28 This article claims that “the role of the Oba is
two-fold: (1) The Oba acts as an intermediary between the community and the government. Obas
represent the interests and concerns of the people in their communities and articulate them to the
government; and (2) Obas act as advisors to the government.”28 To be brief, throughout the 19th
century the Yoruba experienced a lot of issues with their federal government. These issues
caused wars, assassinations, election rigging, and more. Many of these issues can be directly
linked to the effects colonialism had on their ways of life and culture as a whole.
27
Abimbola O. Adesoji, “Yoruba Ethnic Nationalism, Power Elite Politics and the Nigerian State, 1948–2007.”
African Identities, vol. 15, no. 2, May 2017, pp. 187–207. EBSCOhost,
https://doi-org.utk.idm.oclc.org/10.1080/14725843.2016.1227695.
28
Canada: Immigration and Refugee Board of Canada, Nigeria: Information on the administrative hierarchy within
the Yoruba tribe including the difference among ruling houses, chiefs, Obas, elders, whether they can refuse a title,
initiation rites surrounding the institution of kingship, the influence of Obas among the local community and the
present government's attitude towards them, 1 March 1992, NGA10364, available at:
https://www.refworld.org/docid/3ae6abc76e.html [accessed 28 November 2022]
Hellemans 12
Lastly, I will go into some more effects that colonialism had on their traditional ways of
life. An article by Olufemi Tawai states, “It is claimed that colonialism and its aftermath
distorted the processes of socio-historical development in the continent and that the current crises
are the results of the colonial exploitation of the continent.”29 She also mentions that their ideas
of coherent reality were completely shattered. All of the Yoruba people's identities, their place in
communities, their myths and metaphors, their modes of knowledge production, and more were
disrupted if not destroyed. Not only were their people controlled and enslaved, they were
traumatized, culture shocked, and used.
Comparing and Contrasting The Yoruba and Igbo Cultures
The Yorubas and Igbos have a number of similarities within their rituals, culture, and
various other ways of life. Additionally, both groups' languages come from the same branch, and
they’re typically located in similar areas of Nigeria.
In my research, some examples I found of how they are similar regarding their family
structures were: the presence of polygamous relationships, the value given to having children,
somewhat patriarchal views on women, and the overall importance of family/community
relationships. Both groups traditionally practice polygny, somewhat as a means to ease the
amount of responsibilities on individual family members. Additionally, both groups seem to
traditionally believe that the men should be able to have multiple wives, but it’s less accepted for
women to have multiple husbands. In both cultures a great deal of responsibility is placed on the
women regarding running their households and caring for their children. Children are very -
29
Olufemi Taiwo, "Colonialism and its aftermath: the crisis of knowledge production." Callaloo, vol. 16, no. 4, fall
1993, pp. 891+. Gale Academic OneFile,
link.gale.com/apps/doc/A14865141/AONE?u=tel_s_tsla&sid=bookmark-AONE&xid=f8af6d9b. Accessed 28 Nov.
2022.
Hellemans 13
important to the Igbos and Yorubas. In their cultures they really care about creating a family and
continuing their lineage through their children. Regarding their birthing rituals, both groups have
naming rituals and certain ceremonial activities which take place at set times. It’s also notable
that there’s distinct differences within the groups between their practices for females and males.
It’s common in both cultures for the boys to be circumcised. Within their rites of passage I
noticed that for the males, part of becoming an adult is creating their own personal shrines to the
gods and their ancestors. Both groups place high importance on their religious beliefs and
honoring their ancestors. With marriage customs, both groups have large celebrations and it’s
common for the men to obtain permission from the bride's family in order to marry the
woman/women of his choice. In the pre-colonial era, Igbos and Yoruba both lived in autonomous
local communities. Though, both cultures were disrupted in that way due to colonization. Within
their governments both groups have a traditional leader that’s respected by the community, they
also have similar names, Ofo and Oba. Additionally, the British colonial government affected
both groups' government systems and put them under colonial rule as an attempt to maintain
complete control over the Nigerian state. Both indigenous ethnic groups went into war against
each other, and some other groups, as a result of this. Their lives were forever changed during
the scramble for Africa. The groups also have a number of distinct differences. They have
different gods, ideals, ideas on family roles, government systems, rituals, and overall ways of
life. However, with my research, I believe the groups are by far more similar than they are
different.
Hellemans 14
References
Adesoji, Abimbola O. “Yoruba Ethnic Nationalism, Power Elite Politics and the Nigerian State,
1948–2007.” African Identities, vol. 15, no. 2, May 2017, pp. 187–207.
EBSCOhost, https://doi-org.utk.idm.oclc.org/10.1080/14725843.2016.1227695.
Adeokun, Lawrence. “Marital Sexual Relationships and Birth Spacing among Two Yoruba
Sub-Groups.” Africa (Edinburgh University Press), vol. 52, no. 4, Dec. 1982, pp.
1–14. EBSCOhost, https://doi-org.utk.idm.oclc.org/10.2307/1160091.
Canada: Immigration and Refugee Board of Canada, Nigeria: Information on the administrative
hierarchy within the Yoruba tribe including the difference among ruling houses,
chiefs, Obas, elders, whether they can refuse a title, initiation rites surrounding
the institution of kingship, the influence of Obas among the local community and
the present government's attitude towards them, 1 March 1992, NGA10364,
available at: https://www.refworld.org/docid/3ae6abc76e.html [accessed 28
November 2022]
Goldson, Gabrielle. “Baby Birth Traditions - Nigeria.” UC Baby, 30 June 2022,

https://www.ucbaby.ca/baby-birth-traditions-nigeria#:~:text=The%20Yoruba%20n
ame%20the%20new,elder%20to%20bless%20the%20baby.
Gorlinski, Virginia. “Yoruba People.” Encyclopædia Britannica, Encyclopædia Britannica, Inc.,

“Married Men.” Odyssey Online: Africa/People,

https://carlos.emory.edu/htdocs/ODYSSEY/AFRICA/married_men.html#:~:text=F
or%20traditional%20Igbo%20men%20of,acquiring%20wives%20and%20many%
20children.
McKenna, Amy. “Igbo People.” Encyclopædia Britannica, Encyclopædia Britannica, Inc.,

https://www.britannica.com/topic/Igbo.
Ndubuisi, Victor, and Echezona obinna. “Everything You Need to Know about Igbo Rites of
Passage -.” AnaedoOnline, A.naedo Online, 7 Sept. 2021,
https://www.anaedoonline.ng/2021/09/07/rites-passage/.
Ojo, Olatunji. “‘Heepa’ (Hail) Òrìşà: The Òrìsà Factor in the Birth of Yoruba Identity.” Journal of
Religion in Africa, vol. 39, no. 1, Feb. 2009, pp. 30–59. EBSCOhost,
https://doi-org.utk.idm.oclc.org/10.1163/157006609X408211.
Hellemans 15
Okpomeshine, Christine. “Traditional Birthing Practices in Igbo Land, Nigeria.” International
Journal of Interdisciplinary Social Sciences, vol. 6, no. 2, June 2011, pp. 193–97.
EBSCOhost,
Onyeakagbu, Adaobi. “Iwa Akwa: Understanding the Culture behind the Igbo Rites-of-Passage
Ceremony.” Pulse Nigeria, Pulse.ng, 11 Jan. 2022,
https://www.pulse.ng/lifestyle/food-travel/iwa-akwa-understanding-the-culture-beh
ind-the-igbo-rites-of-passage-ceremony/9rdkfn8#:~:text=In%20Igboland%2C%20
Iwa%20Akwa%2C%20also,into%20a%20full%20fledged%20man.
Peel, J. D. Y. “Historicity and Pluralism in Some Recent Studies of Yoruba Religion.” Africa
(Edinburgh University Press), vol. 64, no. 1, Mar. 1994, p. 150. EBSCOhost,
Peters, Prince E. “Adaptation and Inculturation, as Tools for Understanding Igbo-African

Marriage System: A Rereading of 1 Timothy 3:2.” Verbum et Ecclesia, vol. 41, no.
1, Jan. 2020, pp. 1–9. EBSCOhost,
Taiwo, Olufemi. "Colonialism and its aftermath: the crisis of knowledge production." Callaloo,
vol. 16, no. 4, fall 1993, pp. 891+. Gale Academic OneFile,
link.gale.com/apps/doc/A14865141/AONE?u=tel_s_tsla&sid=bookmark-AONE&x
id=f8af6d9b. Accessed 28 Nov. 2022.
Uzoigwe, G. N. “The Evolution and Relevance of Autonomous Communities in Contemporary
Igboland: An Essay in Local Governance.” Journal of Third World Studies, vol.
26, no. 2, Fall 2009, pp. 177–89. EBSCOhost,
https://search-ebscohost-com.utk.idm.oclc.org/login.aspx?direct=true&db=a9h&A
N=45024763&scope=site.
Wikipedia contributors, "Nigerian Civil War," Wikipedia, The Free Encyclopedia,
https://en.wikipedia.org/w/index.php?title=Nigerian_Civil_War&oldid=1122943800
(accessed December 2, 2022).
Hellemans 16

AFST 236 Final Paper - Discussing The Indiginous African Cultures of The Yoruba and Igbo

Uploaded by

Document Information

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

AFST 236 Final Paper - Discussing The Indiginous African Cultures of The Yoruba and Igbo

Uploaded by

Copyright:

Available Formats

Discussing The Indiginous African Cultures of The Yoruba and Igbo

November 29, 2022

traditional ways of life.

The Indiginous African Igbo Culture

African pace of civilization.”4 By ‘they’, he is referring to the practice of monogamy. He also

childbearing, and a marriage is considered a failure if no child is born. If a woman is deemed

and joyful ululations, though, females only receive ululations.

name by an elder, likely the grandfather. According to Christine Okpomeshine, “Culturally,

crises seen in every quarter of this once peaceful paradise.”16

The Indiginous African Yoruba Culture

traditional rites of passage.

infertile or refuse to marry.

Abimbola Adesoji described the Yoruba’s government as a “nationalist front.”27 Traditionally,

traumatized, culture shocked, and used.

Comparing and Contrasting The Yoruba and Igbo Cultures

they’re typically located in similar areas of Nigeria.

somewhat patriarchal views on women, and the overall importance of family/community

amount of responsibilities on individual family members. Additionally, both groups seem to

Goldson, Gabrielle. “Baby Birth Traditions - Nigeria.” UC Baby, 30 June 2022,

Gorlinski, Virginia. “Yoruba People.” Encyclopædia Britannica, Encyclopædia Britannica, Inc.,

“Married Men.” Odyssey Online: Africa/People,

McKenna, Amy. “Igbo People.” Encyclopædia Britannica, Encyclopædia Britannica, Inc.,

Peters, Prince E. “Adaptation and Inculturation, as Tools for Understanding Igbo-African

You might also like