Masking and oral tradition in the re-enactment of village-based hierarchy among the acephalous Igbo of Southeastern Nigeria

ABSTRACT

Despite the generally acephalous landscape of the Igbo society of southeastern Nigeria, forms of hierarchy are noticeable, with certain criteria traditionally established to rank some villages higher than or ‘senior’ to others. This paper drew from ethnographic research in two Igbo towns to explore ways in which masks and oral tradition were deployed to advance the ranked orders of lineages and villages. Contemplating this scenario in such a place like the Igbo society well known for its acephalous landscape is the broader perspective the paper raised. In the village groups studied, oral tradition and ranking of masked performances were seen to co-extend from existing lineage- and village-based hierarchies. Masking and oral tradition were major tools that ritualized and ratified the prevailing hierarchies, endowing them with supernatural legitimacy, in order to ensure their sustenance. The benefits accruing to the advantaged lineages and villages would tend to motivate a tendency to sustain the established structures.

KEYWORDS:

• Mask
• oral tradition
• Igbo
• Southeastern Nigeria
• village hierarchy

Acknowledgments

The fieldwork from where some of the data used in this essay were collected by JKU and was funded by the University of York (through the Overseas Research Scholarship), University of Edinburgh (through the Tweedie Exploration Fellowship) and the Gilchrist Educational Trust. We appreciate the two anonymous reviewers for their useful feedback.

Disclosure statement

No potential conflict of interest was reported by the author(s).

Notes

1. It is here culturally allowable for some women who have done noble things that advance tradition, and who are materially successful, to be initiated into the masking cult if they express interest. sometimes, they are even approached for the purpose by the men.

2. Chi, which does not have an easy translation in English, is a sort of one’s supernatural second which largely influences one’s destiny in this world. Chi is individualized; each person has their own.

3. Nd’chir-otobo is a particular age group that took the title of Otobo.

4. Onyishi is the eldest man who is considered the leader/ruler of a lineage, village, group of villages/town. Aja (2002, 30) has argued that there is a thin line between the Onyishi and the ancestors. By his explanation, the Onyishi is the link between the ancestors and the living members of a village.

5. The name Nd’ iwu derives from two terms, Nd’ (people) and iwu (law) to mean ‘people of law’. This group of people assist the Nd’ ishi in the prosecution of law breakers in Ikem. So, they make money or property gains from their job, which they share with the Nd’ ishi.

Additional information

Funding

This work was supported by the Tweedie Exploration Fellowship, University of Edinburgh; Gilchrist Educational Trust; Overseas Research Scholarship, University of York.

Notes on contributors

J. Kelechi Ugwuanyi

J. Kelechi Ugwuanyi is a senior lecturer in the Department of Archaeology and Tourism, University of Nigeria. He had his PhD on heritage studies in the Department of Archaeology, University of York. His thesis explored the negotiation between the global heritage discourse and the existing beliefs and value systems in the context of the village arena (or ‘square’) among the Igbo of Nigeria. Kelechi has a diploma in tourism and museum studies, as well as a BA and an MA in archaeology and tourism from the University of Nigeria. He is a co-editor of the Journal of African Cultural Heritage Studies (JACHS) and sits on the editorial board of the Studies in Contemporary and Historical Archaeology in Theory (CHAT) book series published by the Archaeopress as part of the British Archaeological Report (BAR) series of monograph. His research interest is critical heritage studies, museum, tourism, indigenous knowledge systems, and contemporary archaeology.

Chidi Ugwu

Chidi Ugwu has a background in cultural anthropology, with a PhD in medical anthropology. He has taught cultural anthropology and research methods in the University of Nigeria, Nsukka since 2009 and has guest-lectured in the University of Melbourne’s School of Population and Global Health since 2017. His research interests circulate around the asymmetries of knowledge and power; and, to highlight these, he casts nuanced glances at the landscapes of public health, politics, and religion.

Malachy Okwueze

Malachy Ikechukwu Okwueze is a Professor of religion, culture and development at the University of Nigeria, Nsukka, where he teaches Biblical Hebrew, Old Testament, and Religion & Society. As the overall best graduating student of the University of Nigeria, Nsukka he won the University prize and delivered the 1987 convocation valedictory speech on behalf of the 1986/87 graduating class. He holds an MA and PhD degrees in Religion and is a lawyer who was called to the Nigerian bar in 1996 following his graduation as the second overall best student at the Nigeria law School, Lagos. Malachy presented the 67th inaugural lecture of the University of Nigeria, titled Religion: Indeed the ‘Opium of Life’ in May 2012. In addition to playing other leading roles at the University of Nigeria, Nsukka, he has served the University as Member of Governing Council and Deputy Vice-Chancellor (Administration). He was the Pioneer Vice-Chancellor of Coal City University, Enugu, Nigeria. Malachy is the author of Ethics, Religion and Society: Biblical, Traditional, and Contemporary Perspectives; The Old Testament as History, Religion & Literature; and several other texts, book chapters and journal articles on religion, culture and development. His research interests include religion, ethics, culture, conflict and development.