5.3 Igbo Symbols of Ohacracy Participatory Governance
5.3.1 The Oji “Kola-Nut King”: Igbo First Symbol of Participatory Governance
participatory governance as they help and shape the activities of human and socio-cultural order in the Ohacracy communities also aids the Catholic Church to find meaning in its evangelical adventure among the Igbo Ohacracy people.
as “the King.”46 To be presented with a kola nut is a sign that one is welcomed. Kola is always shared with joy and prayer.
As a fruit, Oji is in pods, containing two to ten or more nuts. It is covered in a soft protective white skin with verity of colours ranging from creamy white to profound pink depending on the species one is dealing with. Oji, the kola nut, remains therefore the “king” of all symbols in the Igbo Ohacracy institutional participatory governance; and its vital place and role is highly acknowledged and respected by all Igbo Ohacracy social strata of the citizenry. It is vital for this study to demonstrate the important role with a life story as told by Duru (2005:201), when he narrates: In a wedding reception a tropical storm was threatening. But when the chairman of the occasion advised that the guests be served to avoid the storm, the elders present refuted the suggestion with dismay implying that he was disregarding the Igbo culture by trying to avoid the Kola-nut rituals of celebration (summarised version).
Few questions that may arise from this episode as narrated would lead us into far reaching meaning and value of the kola nut as highly significant in symbolism among the Igbo Ohacracy order and will include these:
I. What sort of role does kola nut play in the lives of the Igbo Ohacracy people?
II. What level of satisfaction (if any) is derived from a nut that is highly sought after in the midst of huge storm expectations by a gathering of hungry people?
III. What is the significance of kola nut among the Igbo Ohacracy people and the rite behind it?
Indeed, the value and world view of the Igbo Ohacracy that is illustrated in the festive expression and sharing of kola nut shows its high level of appreciation as we consider further its vital place and role among the Igbo Ohacracy participatory governance. As Igbo saying goes: Ndu bu Isi – Life first – hence, the entire symbolic meaning of Oji is the principle of reaffirming human life and all that sustains it. According to Onwu (2002:20) who emphasizes the need and place of Oji in the Igbo Ohacracy order, states:
Kola nut presentation, ritual, breaking and sharing is significant in Igbo land.
The ritual invocation will include Chukwu, ancestors, the clan deities, the
46 As cited by Igwebuike (2010:23) while quoting Eze Ugbala relates thus: “a legend which speaks of the visit of the elders (forebears of the Igbo people) to the home of the gods where the gods asked the founding fathers to choose a fruit from all the fruits of the orchard. The founding fathers of (Igbo ethnic group) chose Oji as the King of all the fruits and because it came from the gods, it (kola nut) is used in communicating with them.
spirit forces especially the market days. Finally the invocation would normally end with an affirmation of life: Ndi ebe anyi, anyi ga adi, anyi goro ka anyi diri o bughi ka any nwuo; Onye wetara Oji wetara ndu! (Our people we shall live we have prayed for life not for death; He who brings kola brings life).
The social life cohesion therefore remains the central role of Oji by which the Igbo Ohacracy governance receives its order and true organisation. Oji symbolically presents, directives, propels and motivates individuals and groups towards a meaningful dialogue and focused deliberations that occur at the presentation of the kola nut among the Igbo Ohacracy governance.47
Citing Olson, Duru (2005:205) observes that the significance of Oji among the Igbo Ohacracy communities has survived the insurgence of Christianity in both in the 19th and 20th centuries in Igbo land. This has led to its adaptation or inculturation of Oji rituals into Christian social ceremonies. It is credited as one of the Igbo practices that have survived foreign domination of Igbo Ohacracy local practices; and to a large extent had aided the preservation of Igbo identity and heritage in this regard.
In fact, it is in such intensive role Oji plays among the Igbo Ohacracy that it has been likened or compared to the Eucharistic meal among Catholics and Christians in general. It is therefore to Oji’s significance that Duru (2005:205) will conclude emphasizing on the social and spiritual role of the element symbolism and she concludes the kola nut is always received and consumed in sacred communion. Oji enjoys the respect of all social strata of the Igbo society.
Its presentation signifies a social and spiritual ritual. Every important gathering attracts the presentation of kola nut as an item on the agenda. Communion, Duru (2005) indicates is not too strong a term; indeed, prayers consistently complement the function of the kola nut, signifying its spiritual position.
This ‘communion’ notion as stressed by Uchem (2001:60) is not only between relatives or friends, but of course between the living and the ancestors whose protection on the family is thereby invoked. People in enmity with each other do not share the kola nut together until
47 Not only does the kola-nut leaves extracts, in the form of carbonated water and sweeteners, worked out in his laboratory in Atlanta in 1886, John Pemberton made kola famous to the Western world Pendergrast (2000:11).
By its final product as Coca cola drink all over the world today, the kola symbolism is still fully realized in its ability to serve as common drink, quenching thirst and satisfying the hungry as it first does to the Igbo and other traditional societies in West Africa.
they are reconciled and thus it serves as an instrument of peace and reconciliation offering just as the Eucharist would do with the Christians. Oji therefore remains the ‘King’ symbol that directs the Igbo people’s venture to development, growth and expansion. As Oji is relevant in every Igbo people’s social activities, its role and value cannot be over emphasised. Other areas of Oji use include marriage introductions between two families, all religious rituals, all social gatherings and in all individual visitations to friends and even conflicting parties in search of reconciliation.
However, it must be observed in this section of the study that the use of Oji is one of those rituals that women have been discriminated upon. As part of food and social ritual women are excluded to break or pray over the Kola-nut Iwa-Oji48 while there is a man present. Yet, in cases where a gathering comprised of only women, the most senior woman is authorized to break the Kola after invoking blessings (see Amadiume 2015:113). According to Duru (2005:212) cultural notion ‘impurity’ seems to disqualify women to be part of this vital food ritual which in Igbo Ohacracy symbol has great significance.
While holding that common illustration across many cultures, Duru (2005:213) concurs with Moore (1988) on the ‘Kaulong women’ in the New Britain who are considered to be dangerous during ‘menstruation’ and ‘childbirth’ owing to the loss of blood during these periods in their lives. Duru (2005) concludes that on the spiritual plane women are measured as the future of mankind. She notes though with Igbo traditionalists that it will be reckless to involve women in dealing with ancestor spirits and deities, some of which are not known for their benevolence. Indeed, to see problem with ‘women’ in this regard is irrational. Women’s monthly and birth blood issues cannot disqualify them to play a natural function like their male counterparts because of their gender. Hence, the female gender issue should not separate women from enjoying the communities’ functions and rights. Instead, all whether men or women should be seen equal in role play and functions as their abilities and gifts can allow.
The notion of women being ‘impure’ during menstruation should not be the basis for their exclusion for participating in the Igbo Ohacracy governance with regards to the Oji function.
48 In Igboland the kola nut is foremost an item that initiates, promotes, and sustains social Ohacracy interaction.
At any social occasion, whether a visit of friends, marriage, child dedication, burial, or even some business transactions, the kola nut is present. It has become so etched in the social conscience of the people that any refreshment offered a guest as an act of welcome is called Oji (kola nut). Oji both embodies and acts as a unifying force among the Igbo (Nzeako 1979:3 and Duru 2005:205)
Uchem (2001:62) contests this position and raises a strong objection around this aged long Igbo Ohacracy tradition that dehumanizes women and presenting them to be “less-important”
and unequal to their male counterparts. Be it as it may, one will agree to this objection. This study argues that women deserve to be treated with equal value and worth as men. Women in the Igbo Ohacracy communities deserves the right of full participation in all rituals that gives them full sense of belonging and not be seen as less human beings in the Ohacracy participatory governance.