?By M.M.Mbanaj
Igbo people,are an ethnic group living chiefly in southeastern Nigeria. They speak Igbo, which includes various Igbo languages and dialects;today, a majority of them speak English alongside Igbo as of British colonialism. Igbo people are one of the largest and most influential ethnic groups in Nigeria. Due to the effects of migration and the Atlantic slave trade, there are descendant ethnic Igbo populations in countries such as Cameroon and Equatorial Guinea, as well as outside Africa. Their exact population outside Africa is unknown, but today many African Americans and Afro Caribbeans are of Igbo descent.Example of whom is Bishop .T.D.Jake In rural areas in Africa, the Igbo are mostly farmers. Their most important crop is the yam; celebrations are held annually to celebrate its harvesting. Other staple crops include cassava and cocoa yam.
Before British colonialism, the Igbo were a politically fragmented group. There were variations in culture such as in art styles, attire and religious practices. Various subgroups were organized by clan, lineage, village affiliation, and dialect. There were not many centralized chiefdoms, hereditary aristocracy, or kingship customs except in kingdoms such as those of the Nri, Arochukwu, Agbor and Onitsha. This political system changed significantly under British colonialism in the 19th century; Eze (kings) were introduced into most local communities by Frederick Lugard as “Warrant Chiefs”. The Igbo became overwhelmingly Christian under colonization. Chinua Achebe’s Things Fall Apart is one of the most popular novels to depict Igbo culture and their defiance under colonialism.
By the mid-20th century, the Igbo people developed a strong sense of ethnic identity. Certain conflicts with other Nigerian ethnicities led to the Igbo-dominant Eastern Nigeria seceding from Nigeria to create the independent state of Biafra. The Nigerian-Biafran war (6 July 1967 ? 15 January 1970) broke out shortly after. With their defeat, the Republic of Biafra was reabsorbed into Nigeria.with Gowons three ”R” reconstruction, rehabilation? and what we today see as retaliation. MASSOB, a pro-Biafran organization formed in 1999, continues a non-violent struggle for an independent Igbo state, though the baton of this unique struggle to emmancipate an oppressed people has been handed over to
BILIE? humanrights inititive who is about to complete the race of taking Biafra to the promised land.
The Igbo people have had heavily fragmented and politically independent communities. Before knowledge of Europeans and full exposure to other
neighbouring ethnic groups, the Igbo did not have a strong identity as one people. Based on his close reading of Olaudah Equiano’s 1789
narrative, the historian Alexander X. Byrd argues that the Igbo identity had its origins in slavery, emerging in the “holding patterns” of
coastal towns in West Africa. As in the case of most ethnic groups, the British and fellow Europeans identified the Igbo as a tribe. Chinua
Achebe, among other scholars, challenged this because of its negative connotations and possible wrong definition. He suggested defining the
Igbo people as a nation similar to the Cherokee Native AmericansThe Jews,or Japanese, The Igbos physically recognized homeland is Biafra with
its original marp and charter is in the British Meusum
Pottery dated at around 4500 BCE showing similarities with later Igbo work was found at Nsukka, along with pottery and tools at nearby Ibagwa;
the traditions of the Umueri clan have as their source the Anambra valley. In the 1970s the Owerri, Okigwe, Orlu, Awgu, Udi and Awka divisions
were determined to constitute “an Igbo heartland” from the linguistic and cultural evidence.
There is evidence that the ancestors of the Igbo people and most of their neighbors were the proto-Benue group, which came from the African
Great Lakes and Mountains of the Moon of East and Central Africa, before settling at the old Sahara grasslands. The desertification of the
Sahara forced some of the Benue people to migrate farther south to the north of the Niger Benue confluence, where they developed the Nok
Elements of the Benue people migrated south of this confluence and later became the Igala, Idoma, Yoruba, Igbo, and originally the Tiv peoples.
The Benue people’s first areas of settlement in Igboland was the North Central uplands (Nsukka-Awka-Orlu) around 5000 BCE. Elements from the
Orlu area migrated south, east, and northeast, while elements from the Awka area migrated westwards across the Niger river and became the Igbo
subgroup now known as the Anioma. The Igbo share linguistic ties with the Bini, Igala, Yoruba, and Idoma peoples.
Nri Kingdom.
?Kingdom of Nri
The city of Nri is considered to be the foundation of Igbo culture. Nri and Aguleri, where the Igbo creation myth originates, are in the
territory of the Umueri clan who trace their lineages back to the patriarchal king-figure Eri. Eri’s origins are unclear, though he has
been described as a “sky being” sent by Chukwu (God).He has been characterized as having first given societal order to the people of
Anambra. The historian Elizabeth Allo Isichei says “Nri and Aguleri and part of the Umueri clan, [are] a cluster of Igbo village groups
which traces its origins to a sky being called Eri.”
Archaeological evidence suggests that Nri hegemony in Igboland may go back as far as the 9th century, and royal burials have been unearthed
dating to at least the 10th century. Eri, the god-like founder of Nri, is believed to have settled the region around 948 with other related
Igbo cultures following after in the 13th century. The first Eze Nri (King of Nri) ?fiku?nim followed directly after him. According to Igbo
oral tradition, his reign started in 1043. At least one historian puts ?fiku?nim’s reign much later, around 1225 AD.
??? Each king traces his origin back to the founding ancestor, Eri. Each king is a ritual reproduction of Eri. The initiation rite of a new
king shows that the ritual process of becoming Ezenri (Nri priest-king) follows closely the path traced by the hero in establishing the Nri
An Igbo man with facial scarifications, known as ichi, early 20th century
The Kingdom of Nri was a religio-polity, a sort of theocratic state, that developed in the central heartland of the Igbo region, The Nri had
seven types of taboo’s which included human (such as the birth of twins), animal (such as killing or eating of pythons), object, temporal,
behavioral, speech and place taboos. The rules regarding these taboos were used to educate and govern Nri’s subjects. This meant that, while
certain Igbo may have lived under different formal administration, all followers of the Igbo religion had to abide by the rules of the faith and obey its representative on earth, the Eze Nri is regarded as the head of eze ndigbo since ndigbo have traced their ancenstry to NriTraditional society
Traditional Igbo political organization was based on a quasi-democratic republican system of government. In tight knit communities, this system
guaranteed its citizens equality, as opposed to a feudalist system with a king ruling over subjects.[54] This government system was witnessed
by the Portuguese who first arrived and met with the Igbo people in the 15th century. With the exception of a few notable Igbo towns such as
Onitsha, which had kings called Obi, and places like the Nri Kingdom and Arochukwu, which had priest kings; Igbo communities and area
governments were overwhelmingly ruled solely by a republican consultative assembly of the common people Communities were usually governed and
administered by a council of elders.
Three Igbo women in the early 20th century
Although title holders were respected because of their accomplishments and capabilities, they were never revered as kings, but often performed
special functions given to them by such assemblies. This way of governing was immensely different from most other communities of Western
Africa, and only shared by the Ewe of Ghana. Umunna are a form of patrilineage maintained by the Igbo. Law starts with the Umunna which is a
male line of descent from a founding ancestor (who the line is sometimes named after) with groups of compounds containing closely related
families headed by the eldest male member. The Umunna can be seen as the most important pillar of Igbo society.
Mathematics in traditional Igbo society is evident in their calendar, banking system and strategic betting game called Okwe.In their
indigenous calendar, a week had four days, a month consisted of seven weeks and 13 months made a year. In the last month, an extra day was
added. This calendar is still used in indigenous Igbo villages and towns to determine market days. They settled law matters via
mediators, and their banking system for loans and savings, called Isusu, is also still used.[65] The Igbo new year, starting with the month
?nwa Mb? (Igbo: First Moon) occurs on the third week of February,although the traditional start of the year for many Igbo communities is
around springtime in ?nwa Agw? (June). Used as a ceremonial script by secret societies, the Igbo had a traditional ideographic set of symbols
called Nsibidi, originating from the neighboring Ejagham people. Igbo people produced bronzes from as early as the 9th century, some of which
have been found at the town of Igbo Ukwu, Anambra state.
Igbo Trade Routes before 1900
A system of Indentured servitude existed among the Igbo after and before the arrival and knowledge of Europeans. Indentured service in Igbo
areas was described by Olaudah Equiano in his narrative. He describes the conditions of the slaves in his community of Essaka, and points out
the difference between the treatment of slaves under the Igbo in Essaka, and those in the custody of Europeans in West Indies:
??? ?but how different was their condition from that of the slaves in the West Indies! With us, they do no more work than other members of the
community,? even their master;? (except that they were not permitted to eat with those? free-born;) and there was scarce any other difference
between them,? Some of these slaves have? slaves under them as their own property? for their own use.
The Niger coast acted as a contact point between African and European traders from the years 1434?1807. This contact between the Africans and
Europeans began with the Portuguese, then the Dutch and finally the British. Even prior to European contact, Igbo trade routes stretched as far
as Mecca, Medina and Jeddah.

Transatlantic slave trade and The Igbo in the Atlantic slave trade

Paul Robeson was a multi-lingual American actor and writer whose father was of Igbo descent.
The transatlantic slave trade which took place between the 16th and late 19th century affected the Igbo heavily. Most Igbo slaves were taken
from the Bight of Biafra (also known as the Bight of Bonny). This area included modern day southeastern Nigeria, Western Cameroon, Equatorial
Guinea and parts of Northern Gabon.Major trade ports for goods and slaves in the area included Bonny and Calabar Town. A large number of
slaves from the Bight of Biafra would have been Igbo. Slaves were usually sold to Europeans by the Aro Confederacy who kidnapped or
bought slaves from Igbo villages in the hinterland. Most Igbo slaves, however, were not victims of slave raiding wars or expeditions, but were
sometimes debtors and people who committed what their communities considered to be abominations or crimes. About 15 percent of slaves were
taken from the Bight of Biafra between 1650 and 1900, the third greatest percentage in the era of the transatlantic slave trade. Igbo slaves
were known for being rebellious and having a high rate of suicide in defiance of slavery. For still unknown reasons, Igbo women were highly
sought after (possibly as concubines).
Contrary to common belief, European slave traders were fairly informed about various African ethnicities, leading to slavers’ targeting certain
ethnic groups which plantation owners preferred. Ethnic groups consequently became fairly saturated in certain parts of the Americas. The
Igbo were dispersed to colonies such as Jamaica, Cuba, Haiti,Barbados, the United States, Belize and Trinidad and Tobago, among others.
Elements of Igbo culture can still be found in these places. For example, in Jamaican Patois the Igbo word unu, meaning “you” plural, is still
used. Red Ibo” (or “red eboe”) describes a black person with fair or “yellowish” skin. This term had originated from the reported
prevalence of these skin tones among the Igbo but eastern Nigerian influences may not be strictly Igbo. The word Bim, a colloquial term for
Barbados, was commonly used among enslaved Barbadians (Bajans). This word is said to have derived from bi mu in the Igbo language (or bem, Ndi
bem, Nwanyi ibem or Nwoke ibem, which means “My people”), but may have other origins . A section of Belize City was named Eboe Town after its
Igbo inhabitants. In the United States the Igbo were found most commonly in the states of Maryland and Virginia, where they remained the
largest single group of Africans. Recent Igbo-speaking immigrants have also settled in Maryland, attracted to its strong professional job

Colonial Nigeria

The arrival of the British in the 1870s and increased encounters between the Igbo and other ethnicities near the Niger River led to a deepening
sense of a distinct Igbo ethnic identity. The Igbo proved remarkably decisive and enthusiastic in their embrace of Christianity and Western
education. Due to the incompatibility of the Igbo decentralized style of government and the centralized system required for British indirect
rule, British colonial rule was marked with open conflicts and much tension. Under British colonial rule, the diversity within each of
Nigeria’s major ethnic groups slowly decreased and distinctions between the Igbo and other large ethnic groups, such as the Hausa and the
Yoruba, became sharper.
Colonial rule drastically transformed Igbo society as depicted in the book Things Fall Apart. British rule brought about changes in culture
such as the introduction of Warrant Chiefs as Eze (traditional rulers) where there were no such monarchies. Christianity had played a great
part in the introduction of European ideology into Igbo society and culture, sometimes shunning parts of the culture. The rumours that the Igbo
women were being assessed for taxation sparked off the 1929 Igbo Women’s War in Aba (also known as the 1929 Aba Riots), a massive revolt of
women never encountered before in Igbo history.
Living conditions changed under colonial rule. The tradition of building houses out of mud walls and thatched roofs died while houses started
being built with cement blocks and zinc roofs. Roads for vehicles were built. Buildings such as hospitals and schools were erected in many
parts of Igboland. Along with this change came electricity and running water in the early 20th century. Electricity brought new devices such as
radios and televisions which are now common place in most Igbo households.
Flag of the Republic of Biafra (1967?1970), often regarded as the ethnic flag of the Igbo.
A series of ethnic clashes between Northern Muslims and the Igbo (and other peoples) of Eastern Nigeria living in Northern Nigeria took place
between 1966 and 1967. This was followed by the assassination of the Nigerian military head of state General Johnson Aguiyi-Ironsi by elements
in the Nigerian army led by Gowon and by the failure of peace talks between the military government that assasinated Ironsi and the regional
government of Eastern Nigeria at the Aburi Talks in Ghana in 1967 coupled with the earlier pogrom in the north where the easterners were
massacred with no defence, the 1966 counter coup where the likes of murtala mohamed went on a killing rampage of officers and men of the
eastern origin, the remaining innocent civilians who mangaed to flee into Biafraland came home to tell hurrble annihilation stories. These
events led to the eastern regional council of the peoples of Eastern Nigeria deciding that the region should secede in other to stay apart to
remain alive and proclaim the Republic of Biafra on May 30, 1967. General Emeka Odumegwu-Ojukwu had made this declaration after massive
pressure from the market women, students uinion , trate union and the eastern consultative assmebly and
became the Head of state of the new republic.The war, which came to be known as the Nigerian Civil War or the Nigerian-Biafran War,
lasted from July 6, 1967, until January 15, 1970, after which the federal government pretended to have? reabsorbed Biafra into Nigeria. Several
Eastern Nigerians, especially Igbo, are believed to have died between the pogroms and the end of the civil war. In their brief struggle for
self-determination, the people of Biafra earned the respect of figures such as Jean Paul Sartre and John Lennon, who returned his British
honor, MBE, partly in protest against British collusion in the Nigeria-Biafra war.
In July 2007, the former leader of Biafra, General Emeka Odumegwu-Ojukwu, renewed calls for the secession of the Biafran state as a sovereign
entity. “The only alternative is a separate existence…What upsets the Igbo population is we are not equally Nigerian as the others”.
After the Nigerian?Biafran War, Igboland was devastated. Many hospitals, schools, and homes were completely destroyed in the war. In addition
to the loss of their savings, many Igbo people found themselves discriminated against by other ethnic groups and the new non-Igbo federal
government. Some Igbo subgroups, such as the Ikwerre, started disassociating themselves with the larger Igbo population after the
war.The post-war era saw the changing of names of both people and places to non-Igbo sounding words such as the changing of the name of
the town of Igbuzo to the Anglicized Ibusa. Due to the discrimination, many Igbo had trouble finding employment, and the Igbo became one
of the poorest ethnic groups in Nigeria during the early 1970s. Igboland was gradually rebuilt over a period of twenty years and
the economy was again prospering due to the rise of the petroleum industry in the adjacent Niger Delta region. This led to new factories being
set up in southern Nigeria. Many Igbo people eventually took government position although many were engaged in private business and
constituted and still constitute the bulk of Nigerian informal economy.Recently, there has been a wave of Igbo immigration to other
African countries, Europe, and the Americas.
Anklet beaten from a solid brass bar of the type worn by Igbo women. Now in the collection of Wolverhampton Art Gallery. The leg-tube extends
approx 7cm each side of the 35cm disc.
?Igbo culture
Igbo culture includes the various customs, practices and traditions of the Igbo people. It comprises archaic practices as well as new concepts
added into the Igbo culture either through evolution or outside influences. These customs and traditions include the Igbo people’s visual art,
music and dance forms, as well as their attire, cuisine and language dialects. Because of their various subgroups, the variety of their culture
Igbo language
Things Fall Apart by Chinua Achebe, perhaps the most popular and renowned novel that deals with the Igbo and their traditional life
The Igbo language was used by John Goldsmith as an example to justify deviating from the classical linear model of phonology as laid out in The
Sound Pattern of English. It is written in the Roman script as well as the Nsibidi formalized ideograms which is used by the Ekpe society and
Okonko fraternity, but is no longer widely used Nsibidi ideography existed among the Igbo before the 16th century, but died out after it
became popular among secret societies, who then made Nsibidi a secret form of communication. Igbo is a tonal language and there are
hundreds of different Igbo dialects and Igboid languages such as the Ikwerre and Ekpeye languages. In 1939, Dr. Ida C. Ward led a research
expedition on Igbo dialects which could possibly be used as a basis of a standard Igbo dialect, also known as Central Igbo. This dialect
included that of the Owerri and Umuahia groups, including the Ohuhu dialect. This proposed dialect was gradually accepted by missionaries,
writers, publishers, and Cambridge University.
In 1789, The Interesting Narrative of the Life of Olaudah Equiano was published in London, England, written by Olaudah Equiano, a former slave.
The book featured 79 Igbo words. In the first and second chapter, the book illustrates various aspects of Igbo life based on Olaudah
Equiano’s life in his hometown of Essaka. Although the book was one of the first books published to include Igbo material, Geschichte der
Mission der evangelischen Br?der auf den caraibischen Inseln St. Thomas, St. Croix und S. Jan (German: History of the Evangelical Brothers’
Mission in the Caribbean Islands St. Thomas, St. Croix and St. John), published in 1777, written by the German missionary C. G. A.
Oldendorp, was the first book to publish any Igbo material. Perhaps the most popular and renowned novel that deals with the Igbo and their
traditional life was the 1959 book by Chinua Achebe, Things Fall Apart. The novel concerns influences of British colonialism and Christian
missionaries on a traditional Igbo community during an unspecified time in the late nineteenth or early 20th century. The bulk of the novel
takes place in Umuofia, one of nine villages on the lower Niger.
[edit] Performing arts
For more details on this topic, see Igbo music.
A contemporary Igbo masquerade, Umuahia
The Igbo people have a musical style into which they incorporate various percussion instruments: the udu, which is essentially designed from a
clay jug; an ekwe, which is formed from a hollowed log; and the ogene, a hand bell designed from forged iron. Other instruments include opi, a
wind instrument similar to the flute, igba, and ichaka. Another popular musical form among the Igbo is Highlife. A widely popular musical
genre in West Africa, Highlife is a fusion of jazz and traditional music. The modern Igbo Highlife is seen in the works of Dr Sir Warrior,
Oliver De Coque, Bright Chimezie, and Chief Osita Osadebe, who were among the most popular Igbo Highlife musicians of the 20th century.
Masking is one of the most common art styles in Igboland and is linked strongly with Igbo traditional music. A mask can be made of wood or
fabric, along with other materials including iron and vegetation Masks have a variety of uses, mainly in social satires, religious
rituals, secret society initiations (such as the Ekpe society) and public festivals, which now include Christmas time celebrations. Best
known are the Agbogho Mmuo (Igbo: Maiden spirit) masks of the Northern Igbo which represent the spirits of deceased maidens and their mothers
with masks symbolizing beauty.
Other impressive masks include Northern Igbo Ijele masks. At 12 feet (3.7 m) high, Ijele masks consist of platforms 6 feet (1.8 m) in
diameter,supporting figures made of colored cloth and representing everyday scenes with objects such as leopards. Ijele masks are used
for honoring the dead to ensure the continuity and well-being of the community and are only seen on rare occasions such as the death of a
prominent figure in the community.
There are many Igbo dance styles, but perhaps, Igbo dance is best known for its Atilogwu dance troops. These performances include acrobatic
stunts such as high kicks and cartwheels, with each rhythm from the traditional instruments indicating a movement to the dancer
? Igbo art
It is near impossible to describe a general Igbo art style because the Igbo are heavily fragmented. This has added to the development of a
great variety of art styles and cultural practices. Igbo art is generally known for various types of masquerade, masks and outfits
symbolising people animals or abstract conceptions. Bronze castings found in the town of Igbo Ukwu from the 9th century, constitute the
earliest sculptures discovered in Igboland. Here, the grave of a well established man of distinction and a ritual store, dating from the 9th
century AD, contained both chased copper objects and elaborate castings of leaded bronze. Along with these bronzes were 165,000 glass beads
said to have originated in Egypt, Venice and India.Some popular Igbo art styles include Uli designs. The majority of the Igbo carve and
use masks, although the function of masks vary from community to community. Igbo art is also famous for Mbari architecture.
Thatching with palm leaf mats, early 20th century
Mbari houses of the Owerri-Igbo, which are large opened-sided square planned shelters, are examples of Igbo architecture. They house many
life-sized, painted figures (sculpted in mud to appease the Alusi (deity) and Ala, the earth goddess, with other deities of thunder and
water). Other sculptures are of officials, craftsmen, foreigners (mainly Europeans), animals, legendary creatures and ancestors.
Mbari houses take years to build and building them is regarded as sacred, therefore new ones are constructed and old ones are left to
decay. Everyday houses were made of mud and thatched roofs with bare earth floors with carved design doors. Some houses had elaborate
designs both in the interior and exterior. These designs could include Uli art designed by Igbo women.
One of the unique structures of Igbo culture was the Nsude Pyramids, at the Nigerian town of Nsude, in Abaja, northern Igboland. Ten pyramidal
structures were built of clay/mud. The first base section was 60 ft. in circumference and 3 ft. in height. The next stack was 45 ft. in
circumference. Circular stacks continued, till it reached the top. The structures were temples for the god Ala/Uto, who was believed to reside
at the top. A stick was placed at the top to represent the god’s residence. The structures were laid in groups of five parallel to each other.
Because it was built of clay/mud like the Deffufa of Nubia, time has taken its toll requiring periodic reconstruction.
?Religion and rites of passage Odinani
Igbo Roman Catholics in Our Lady of the Angels Cathedral, Los Angeles, California
Today, the majority of the Igbo people are Christian, well over half of whom are Roman CatholicsThere are a small population of Igbo
Jews. The ancient Igbo religion and traditions are known as Odinani.In Igbo mythology, which is part of their ancient religion, the
supreme God is called Chukwu (“great spirit”); Chukwu created the world and everything in it and is associated with all things on Earth. Chukwu
is a solar deity. To the ancient Igbo, the Cosmos was divided into four complex parts: creation, known as Okike; supernatural forces or deities
called Alusi; Mmuo, which are spirits; and Uwa, the world.
Chukwu is the supreme deity in Odinani as he is the creator in their pantheon and the Igbo people believe that all things come from him
and that everything on earth, heaven and the rest of the spiritual world is under his control Linguistic studies of the Igbo language
suggests the name Chukwu is a portmanteau of the Igbo words: Chi (spiritual being) and Ukwu (great in size).[1 Alusi, alternatively known as
Arusi or Arushi (depending on dialect), are minor deities that are worshiped and served in Odinani. There are a list of many different Alusi
and each has its own purpose. When an individual deity is no longer needed, or becomes too violent, it is discarded.
Wooden sculpture of Ikenga, an Alusi, in the British Museum
The Igbo believe in reincarnation. People are believed to reincarnate into families that they were part of while alive. Before a relative dies,
it is said that the soon to be deceased relative sometimes give clues of who they will reincarnate as in the family. Once a child is born, he
or she is believed to give signs of who they have reincarnated from. This can be through behavior, physical traits and statements by the child.
A diviner can help in detecting who the child has reincarnated from. It is considered an insult if a male is said to have reincarnated as a
Children are not allowed to call elders by their names without using an honorific (as this is considered disrespectful). Children are required
to greet elders when seeing them for the first time in the day as a sign of respect. Children usually add the Igbo honorifics Mazi or Dede
before an elder’s name when addressing them.
After a death, the body of a prominent member of society is placed on a stool in a sitting posture and is clothed in the deceased’s finest
garments. Animal sacrifices may be offered to them and they can be well perfumed.Burial usually follows within 24 hours of death. The
head of a home is usually buried beneath the floor of his house. Different types of deaths warrant different types of burials. This is
affected by an individual’s age, gender and status in society. For example, children are buried in hiding and out of sight, their burials
usually take place in the early mornings and late nights. A simple untitled man is buried in front of his house and a simple mother is buried
in her place of origin in a garden or a farm-area that belonged to her father.Presently, a majority of the Igbo bury their dead in the
western way, although it is not uncommon for burials to be practiced in the traditional Igbo way.
The process of marrying usually involves asking the young woman’s consent, introducing the woman to the man’s family and the same for the man
to the woman’s family, testing the bride’s character, checking the woman’s family background and paying the brides wealth. Sometimes
marriages had been arranged from birth through negotiation of the two families.
A modern Igbo wedding, Nnewi, Nigeria
In the past, many Igbo men practiced polygamy. The polygamous family is made up of a man and his wives and all their children. Men
sometimes married multiple wives for economic reasons so as to have more people in the family, including children, to help on farms.
Christian and civil marriages have changed the Igbo family since colonization. Igbo people now tend to enter monogamous courtships and create
nuclear families, mainly because of Western influence.some times Western marriage customs, such as wedding in church, is adopted After
the lgbo cultural traditional Marriage.
Traditionally, the attire of the Igbo generally consisted of little clothing as the purpose of clothing originally was to conceal private
parts, although elders were fully clothed. Children were usually nude from birth until they reach puberty status (the time when they were
considered to have something to hide) but sometimes ornaments such as beads were worn around the waist for spiritual reasons. Uli body art was
used to decorate both men and women in the form of lines forming patterns and shapes on the body.
Men wearing the modern Isiagu with traditional Igbo men’s hat Okpu Agwu
Women traditionally carry their babies on their backs with a strip of clothing binding the two with a knot at her chest, a practice used by
many ethnic groups across Africa.This method has been modernized in the form of the child carrier. In most cases Igbo women did not cover
their breast areas. Maidens usually wore a short wrapper with beads around their waist and other ornaments such as necklaces and beads.
Both men and women wore wrappers. Men would wear loin cloths that wrapped round their waist and between their legs to be fastened at
their back, the type of clothing appropriate for the intense heat as well as jobs such as farming.
In Olaudah Equiano’s narrative, Equiano describes fragrances that were used by the Igbo in the community of Essaka;
??? Our principal luxury is in perfumes; one sort of these is an odoriferous wood of delicious fragrance: the other a kind of earth; a small
portion of which thrown into the fire diffuses a most powerful odor. We beat this wood into powder, and mix it with palm oil; with which both
men and women perfume themselves.
Olaudah Equiano
In the same era as the rise of colonial forces in Nigeria, the way the Igbo dressed changed.? Clothing worn before colonialism became
“traditional” and worn on special occasions. Modern Igbo traditional attire, for men, is generally made up of the Isiagu top which resembles
the Dashiki worn by other African groups. Isiagu (or Ishi agu) is usually patterned with lions heads embroidered over the clothing and can be a
plain color. It is worn with trousers and can be worn with either a traditional title holders hat or with the traditional Igbo striped
men’s hat known as Okpu Agu.For women, a puffed sleeve blouse along with two wrappers and a head tie are worn.
Yam porridge (or yam pottage) is an Igbo dish known as awa? Igbo cuisine
The yam is very important to the Igbo as it is their staple crop. There are celebrations such as the New yam festival (Igbo: Iwaji) which are
held for the harvesting of the yam. During the festival yam is eaten throughout the communities as celebration. Yam tubers are shown off by
individuals as a sign of success and wealth .Rice has replaced yam for ceremonial occasions. Other foods include cassava, garri, maize and
plantains. Soups or stews are included in a typical meal, prepared with a vegetable (such as okra, of which the word derives from the Igbo
language, Okwuru to which pieces of fish, chicken, beef, or goat meat are added. Jollof rice is popular throughout West Africa. Palm wine is a
popular alcoholic beverage among the Igbo.
The Igbo in Nigeria are found in Abia, Anambra, Ebonyi, Enugu, Imo, Delta and Rivers State.The Igbo language is predominant throughout
these areas, although English (the national language) is spoken as well. Prominent towns and cities in Igboland include Aba, Owerri, Enugu
Onitsha, Abakaliki, Afikpo, Agbor, Nsukka, Orlu, Okigwe, Umuahia, Asaba and Port Harcourt among
others.There is a significant number of Igbo people found in other parts of Nigeria by migration, such as in the city of Lagos.
The official population count of ethnic groups in Nigeria has remained controversial as a majority of these groups have claimed that the
government deliberately deflates the official population of one group, to give the other numerical superiority.The CIA World
Factbook puts the Igbo population (including the various subgroups of the Igbo) at 18% of a total population of 152 million, or approximately
27 million. Southeastern Nigeria, which is inhabited primarily by the Igbo, is the most densely populated area in Nigeria, and possibly in all
of Africa. Most ethnicities that inhabit southeastern Nigeria, such as the closely related Efik and Ibibio people, are sometimes regarded as
Igbo by other Nigerians and ethnographers who are not well informed about the southeast.

After the Nigerian-Biafran War, many Igbo people emigrated out of the traditional Igbo homeland in southeastern Nigeria due to an absence of

federal presence, lack of jobs, and poor infrastructure. In recent decades the Igbo region of Nigeria has suffered from frequent
environmental damage mainly related to the oil industry.Igbo people have moved to both Nigerian cities such as Lagos and Abuja, and other
countries such as Gabon, Canada, the United Kingdom and the United States. Prominent Igbo communities outside Africa include those of London in
the United Kingdom and Houston, California, Atlanta, and Washington, D.C. in the United States.
With genealogy tracing by means of DNA testing, the roots of the African diaspora is being uncovered by descendants of the victims of the
atlantic slave trade who are researching their family history. In the 2003 PBS program African American Lives, Bishop T.D. Jakes had his DNA
analyzed; his Y chromosome showed that he is descended from the Igbo. American actors Forest Whitaker, Paul Robeson, and Blair Underwood have
traced their genealogy back to the Igbo people.
The 1930s saw the rise of Igbo unions in the cities of Lagos and Port Harcourt. Later, the Ibo Federal Union (renamed the Ibo State Union in
1948) emerged as an umbrella pan-ethnic organization. Headed by Nnamdi Azikiwe, it was closely associated with the National Council of Nigeria
and the Cameroons (NCNC), which he co-founded with Herbert Macaulay. The aim of the organization was the improvement and advancement (such as
in education) of the Igbo and their indigenous land and included an Igbo “national anthem” with a plan for an Igbo bank.
In 1978 after Olusegun Obasanjo’s military regime lifted the ban on independent political activity, the Ohaneze Ndi Igbo organization was
formed, an elite umbrella organization which speaks on behalf of the Igbo people. Their main concerns are the marginalization of the
Igbo people in Nigerian politics and the neglect of indigenous Igbo territory in social amenities and development of infrastructure. Other
groups which protest the perceived marginalization of the Igbo people are the Igbo Peoples Congress (IPC).Even before the 20th century
there were numerous Igbo unions and organizations existing around the world, such as the Igbo union in Bathurst, Gambia in 1842, founded by a
prominent Igbo trader and ex-soldier named Thomas Refell. Another was the union founded by the Igbo community in Freetown, Sierra Leone by
1860, of which Africanus Horton, a surgeon, scientist and soldier, was an active member.
Decades after the Nigerian-Biafran war, the Movement for the Actualization of the Sovereign State of Biafra (MASSOB), a pro-Bifran group, was
founded in September 1999 by Ralph Uwazurike for the goal of an independent Igbo state. Since its creation, there have been several conflicts
between its members and the Nigerian government, resulting in the death of members. This wanton judicial killings was because massob has been
operating as an outlawed illegal entity, In 2007,the Biafrans living in exile founded BILIE HUMAN RIGHTS INITIATIVE , which is duly registered
with not only the corporate affairs commission Abuja, but also registered at the united nations as the body agitating for the
Self-determination of indigenous people of Biafra under United Nations charter.
Self-determination is the principle in international law that nations have the right to freely choose their sovereignty and international political status with no external compulsion or external interference. The principle does not state how the decision is to be made, or what the outcome should be, whether it be independence, federation, protection, some form of autonomy or even full assimilation. Neither does it state what the delimitation between nations should be ? or even what constitutes a nation. In fact, there are conflicting definitions and legal criteria for determining which groups may legitimately claim the right to self-determination. Moreover, self-determination is just one of many principles applied to determining international borders.
By extension the term self-determination has come to mean the free choice of one’s own acts without external compulsion.
The UN CharterIn 1941 Allies of World War II signed the Atlantic Charter and accepted the principle of self-determination. In January 1942 twenty-six states signed the Declaration by United Nations, which accepted those principles. The ratification of the United Nations Charter in 1945 at the end of World War II placed the right of self-determination into the framework of international law and diplomacy.
Chapter 1, Article 1, part 2 states that purpose of the UN Charter is: “To develop friendly relations among nations based on respect for the principle of equal rights and self-determination of peoples, and to take other appropriate measures to strengthen universal peace.”
Article 1 in both the International Covenant on Civil and Political Rights (ICCPR) and the International Covenant on Economic, Social and Cultural Rights (ICESCR). Both read: “All peoples have the right of self-determination. By virtue of that right they freely determine their political status and freely pursue their economic, social and cultural development .provided they have common religion, culture language and boundary? ”
The United Nations Universal Declaration of Human Rights article 15 states that everyone has the right to a nationality and that no one should be arbitrarily deprived of a nationality or denied the right to change nationality.
Using the united nations instrument, between 1946 and 1960, the peoples of thirty-seven new nations freed themselves from colonial status in Asia, Africa, and the Middle East including the newest nation that hard their self-detrmination in 20011,Southern Sudan.
From 1999 to the present day, the indigenous people of Biafra have been agitating for independence to revive their ancient country. They have registered a human rights organization known as Bilie Human Rights Initiative both in Nigeria and in the United Nations to advocate for their right to self-determination and achieve independence by the rule of law. In addition, they have revived the Radio Biafra as a powerful media tool to educate their people. Thus, the quest to revive Biafra is gathering momentum both at national and international levels as it is now being championed by legal methods. At the moment, Nigeria is made up of six geopolitical regions which are capable of self-governance. In recent times, separatist aspirations have been growing again in Nigeria, not only by the indigenous people of Biafra but also by other ethnic groups both in the North and in the South, giving a clear sign that Nigeria may not remain the same,as predicted by CIA as coming to an end?of ?2015, but will either be restructured to guarantee self-governance to the six geopolitical regions similar to the Aburi Accord 1967 or break up, disintegrate and go into oblivion like one of the ancient empires we read in history.
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