BLOG ASSIGNMENT ON SSE106 TO BE SUBMITTED IN I WEEK TIME
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1. State one Igbo culture that interest you most; compare it with what is going on in our society today
b. list five lessons you leant from the culture
c. elucidate any amendment that could be made or do you recommend it as it was?
Itoh Adachukwu Eucharia political science English,20102360
ReplyDeleteNAME: MUONEKE GOODNESS ODINAKA
ReplyDeleteREG NO: 20102301
DEPARTMENT: ECONS/POL. SC.
LECTURER: OGENYI M. N.
DATE: MARCH, 2022.
Here is the summary of ten key provisions of the signed amendment of the ELECTORAL ACT BILL 2022 by President Buhari
1. Clause 29(1) stipulates that parties must conduct primaries and submit their list of candidates at least 180 days before the general elections.
2. Clause 65 states that INEC can review results declared under duress.
3. Clause 3(3) states that funds for general elections must be released at least one year before the election.
4. Clause 51 says that the total number of accredited voters will become a factor in determining over-voting at election tribunals.
5. Clause 54(2) makes provisions for people with disabilities and special needs.
6. Clause 47 gives legislative backing for smart card readers and any other voter accreditation technology that the Independent National Electoral Commission (INEC) deploy.
7. Clause 34 gives political parties power to conduct a primary election to replace a candidate who died during an election.
8. Clause 50 gives INEC the legal backing for electronic transmission of election results.
9. Clause 94 allows for early commencement of the campaign season. By this provision, the campaign season will now start 150 days to the election day and end 24 hours before the election.
10. Clause 84 stipulates that anyone holding a political office – ministers, commissioners, special advisers and others – must relinquish the position before they can be eligible to participate in the electoral process either as a candidate or as a delegate.
FIVE THINGS I LIKE ABOUT THE AMENDED OR REWORKED ELECTORAL ACT
1. This Electoral Act reviews timelines for election activities. For instance, the new Act requires the Independent National Electoral Commission (INEC) to issue a notice of election not later than 360 days to the next general election.
2. There are salient and praiseworthy provisions that could positively revolutionize elections in Nigeria through the introduction of new technological innovations. These innovations would guarantee the constitutional rights of citizens to vote and to do so effectively.
3. The bill would also improve and engender clarity, effectiveness and transparency of the election process, as well as reduce to the barest minimum incidences of acrimony arising from dissatisfied candidates and political parties.
4. The early release of electoral funds for the Independent National Electoral Commission (INEC). Clause 3(3) of the law mandates the federal government to release electoral funds for INEC not less than a year before the general election to ensure financial independence.
5. Political neutrality of INEC officials. Clause 8(5) states that INEC officials must not belong to or be affiliated with any political party.
MY OWN SUGGESTIONS
1. Nobody is coming to change anything in Nigeria, unless we restructure our system. Also, the political leaders led by President Muhammadu Buhari should as a matter of urgency call for a referendum to know the grievances of Nigeria.
2. He must also find a way to put aside the 1999 constitution and allow the citizens determine what they want.
3. The electoral bill signed by the president will not make any difference. They signed a bill that will favour them and to give Nigerian politicians what they want. We need to go back to option A4 electoral system that will make the votes of the electorate count.
4. For Nigerians, law is one thing. Respect for the law is another thing. No matter how beautiful a law is, if there is no desire, no commitment, and obligation to ensure compliance with law, the law could be less effective and efficient.
5. As it is, if Nigeria goes ahead with the 2023 elections without the aforementioned solution, nothing absolutely is going to change.”
So, I believe that we need to respect the law now that we have an improvement over what we had in the previous years.”
good
ReplyDeletemy assignment is hanging
ReplyDeleteDon't worry l have seen it
DeleteNAME: OZIOKO IFUNANYA RITA
ReplyDeleteREG: 2019/FCEE/300604
CODE: SSE 306
The Igbo may be grouped into the following main cultural divisions: northern, southern, western, eastern or Cross River, and northeastern. Before European colonization, the Igbo were not united as a single people but lived in autonomous local communities.
THE EASTERN OR CROSS RIVER
Often referred to as a miniature Nigeria because of its great diversity in ethnic composition as well as its natural endowments, Cross River State has a rich cultural heritage that enriches the tourist industry in the country. Traditional festivals relating to ferrying and other productive activities abound in the state. These festivals usually observed annually to celebrate the rich harvest of the season, is often an occasion for the re-union of families, friends and well wishers from far and near.
Culture
The culture of the people of Cross River State is very romantic and is expressed in the language, dance and festivals. Popular dances include: Ekeladi, Obin, Moninkim, Giza, Aminakwol and Ekombi.
Traditional institutions, like the Ekpe, exist, not only for providing entertainment but more importantly as part part of the administrative and religious set up by the various communities.
Traditional festivals relating to farming activities are observed in Yala, Yakurr, Obubra, Ikom, Ogoja, Obudu, Obanliku and Boki Local Government Areas. These festivals reinforce the traditional ties between man and nature
Other beliefs of the people include belief in life after death and in re-incarnation. Their belief in life after death and in re-incarnation, promotes their perception of the ancestral worship. This belief affects the way they bury their dead. Aye, quoting Offiong says, From my interview with some Efik chiefs, they profess that they pray to ancestors as their intermediaries because they consider themselves unworthy to approach their Supreme Being. But in the libation prayers by a number of them they were to address all the adoration, thanksgiving and petition to the ancestors.
LESSONS LEARNT FROM THE CULTURE
1. Good Ethical Behaviour: The value of good ethical behaviours which helps them live peaceably and securely. Such values include honesty, respect for human lives, and right to property, respect for elders, and sanity in marriage. They also value harmonious living.
2. The House System: According to E. U. Aye (2000), “The House system [which] is deeply rooted in Efikland. All of them were born into it and therefore is a continuous historical process; because new ones are being created and added to the old as circumstances demand”
3. Social and Political Structures:
4. Special Dishes:
5. Cultural Dances and Costumes:
I don’t see any amendment to be done to this culture but instead, it should be adopted the way it is
NAME: OGENYI, VINCENT CHIJIOKE
ReplyDeleteREG. NO.: 2019/FCEE/300607
COURSE TITLE: NIGERIAN CULTURE AND HISTORICAL ORIGIN
COURSE CODE: SSE 306
DEPARTMENT: EDUCATION SOCIAL STUDIES
WRESTLING AS A CULTURE IN IGBO LAND
The Igbo customary wrestling is an exceptionally famous game in the Igbo people group. It is a training and affirmation of ability and strength as well as advancement of native language, culture, standards, values, and customs by youthful, actually skilled Igbo men. In Igbo Land a man is accepted to demonstrate his actual strength when he can ward off his aggressors thus wrestling shows strength and boldness. Before the wrestling season youngsters who will contend train for quite a long time. A youngster who comes out Victorious in a customary wrestling is appreciated and regarded by all, He is viewed as a Warrior or a recognized grappler.
Conventional Wrestling at times is utilized to resolve neighborhood debate and struggle between two Villages. It is likewise Used to decide the right lucky man in situations where a young lady has numerous admirers, in such cases a wrestling match is organized where every one of the admirers fight it out and whoever arises triumphant weds the lady.
Mgba originates before the pilgrim time frame in the Igbo country. The expertise, endurance, satisfaction, honor and notoriety that mgba presents on a person in those pre-provincial days is pursued by each male youngster brought into the world locally. Each male youngster wants to be Di Mgba (a grappler and a hero) utilizing his age-grade, as it gives acknowledgment by the local area. Networks are dreaded for the quantity of ndi mgba (grapplers) they march. However it isn't unprecedented for one to challenge his kindred man to wrestling, it is normally done during merriments like the festival of new sweet potato celebrations (iri ji ohuu).
Today, just couple of networks in the distant towns actually notice the social party. Globalization has concealed wrestling contest in Igboland. The demise of some Igbo social qualities, for example, Mgba, that might have brought about a rich social the travel industry comes from the interest for western societies and assimilation. The youthful and the old in Igboland, particularly in metropolitan habitats, stick their eyes on the TV screen to watch white-man's footballing and wrestling rivalries to our weakness. The casual mentality which our kin show to our social legacy has prompted the absence of advancement of mgba by the Nigerian (government disregard to its turn of events). This might have been a kind of revenue procuring, for both the nearby networks and the public authority, whenever created as a vacationers resort focus.
1B. FIVE LESSONS LEARNT FROM THE CULTURE.
1. As expressed over the way of life of wrestling as the Igbos practice in their property is utilized to decide manliness.
2. Through wrestling one can achieve acclaim.
3. Through cost winning one can bring in cash off the way of life and custom of wrestling.
4. It could be utilized to make a place of interest or measure where individuals from all over can come and pay cash to watch our grapplers as done in the TV screens.
5. I discovered that globalization and innovation have killed the way of life of wrestling in the Igbo society and it has come about to loss of social qualities.
RECOMMENDATION:
To me I figure wrestling ought to be suggested as it was during the bygone era since this celebration unites individuals and fills in as a diversion to individuals than now.
NAME: EZE, FRANCISCA UCHENNA
ReplyDeleteREG. NO: 2019/FCEE/300585
DEPARTMENT: SOCIAL STUDIES EDUCATION
COURSE CODE: SSE 306
COURE TITLE: NIGERIAN CULTURAL PATTERNS AND HISTORICAL ORIGINS
LECTURER: MRS. M.N OGENYI
DATE: MARCH, 2022
TOPIC: STATE ONE IGBO CULTURE THAT INTEREST YOU MOST COMPARE IT WITH WHAT IS GOING ON IN OUR SOCIETY TODAY. B. LIST FIVE LESSONS YOU LEARNT FROM THE CULTURE C. ELUCIDIATE ANY AMENDMENT THAT COULD BE MADE OR DO YOU RECOMMEND IT AS IT WAS?
THE IGBO TRADITIONAL WRESTLING AS A CULTURE
The Igbo traditional wrestling is a very popular sport in the Igbo community. It is a practice and acknowledgement of skill and strength as well as promotion of indigenous language, culture, norms, values, and traditions by young, physically capable Igbo men. In Igbo Land a man is believed to prove his physical strength when he is able to fight off his aggressors and so wrestling shows strength and courage. Before the wrestling season young men who will be competing train for months.
Traditional Wrestling sometimes are used to settle local dispute and conflict between two Villages .It is also Used to determine the right groom in cases where a young woman has many suitors, in such cases a wrestling match is arranged where all the suitors battle it out and whoever emerges victorious marries the woman .It is also a form of entertainment, usually the chief of the village and his chieftains are seated the villagers gather around the village square too to watch.
Mgba predates the colonial period in the Igbo nation. The skill, stamina, joy, honour and fame that mgba confers on an individual in those pre-colonial days is sought after by every male child born in that community. Every male child desires to be Di Mgba (a wrestler and a warrior) using his age-grade, as it confers recognition by the community. Communities are feared for the number of ndi mgba (wrestlers) they parade. Though it is not uncommon for one to challenge his fellow man to wrestling, it is usually done during festivities such as the celebration of new yam festivals (iri ji ohuu). Today, only few communities in the remote villages still observe the cultural fiesta. Globalization has masked wrestling competition in Igboland. The death of some Igbo cultural values such as Mgba, that could have resulted in a rich cultural tourism stems from the appeal for western cultures and acculturation. The young and the old in Igboland, especially in urban centres, glue their eyes on the television screen to watch white-man’s footballing and wrestling competitions to our detriment. The nonchalant attitude which our people show to our cultural heritage has led to the lack of development of mgba by the Nigerian government (government neglect to its development). This could have been a source of income earning, for both the local communities and the government, if developed as a tourists resort centre.
1B. FIVE LESSONS LEARNT FROM THE CULTURE.
1. As stated above the culture of wrestling as the Igbos practice in their land is used to determine masculinity.
2. Through wrestling one can attain fame.
3. Through price winning one can make money off the culture and tradition of wrestling.
4. It could be used to create a tourist center or measure where people from far and wide can come and pay money to watch our wrestlers as done in the TV screens.
5. I learnt that globalization and technology have killed the culture of wrestling in the Igbo society and it has resulted to loss of cultural values.
RECOMMENDATIO:
To me I think wrestling should be recommended as it was during the old time because this festival brings the people together and serves as an entertainment to the people than now.
NAME : Mba Obioma Juliet
ReplyDeleteRegistration number : 2019/fcee/300629
Department : social studies education
Course code : SSE 306
Level : 300
INTRODUCTION
The Igbo are formerly also Iboe, Ebo, Eboe, Eboans, Heebo; natively Ṇ́dị́ Ìgbò) are an ethnic group in Nigeria. They are majorly found in Abia, Anambra, Ebonyi, Enugu, and Imo States. A sizable Igbo population is also found in Delta and Rivers States.[23] Large ethnic Igbo populations are found in Cameroon, Gabon, and Equatorial Guinea, as well as outside Africa. There has been much speculation about the origins of the Igbo people, as it is unknown how exactly the group came to form. Geographically, the Igbo homeland is divided into two unequal sections by the Niger River – an eastern (which is the larger of the two) and a western section. The Igbo people are one of the largest ethnic groups in Africa.
The Igbo language is a part of the Niger-Congo language family. It is divided into numerous regional dialects, and somewhat mutually intelligible with the larger "Igboid" cluster. The Igbo homeland straddles the lower Niger River, east and south of the Edoid and Idomoid groups, and west of the Ibibioid (Cross River) cluster.
Before the period of British colonial rule in the 20th century, the Igbo were a politically fragmented group, with a number of centralized chiefdoms such as Nri, Aro Confederacy, Agbor and Onitsha. Frederick Lugard introduced the Eze system of "warrant chiefs". Unaffected by the Fulani War and the resulting spread of Islam in Nigeria in the 19th century, they became overwhelmingly Christian under colonization. In the wake of decolonisation, the Igbo developed a strong sense of ethnic identity. During the Nigerian Civil War of 1967–1970, the Igbo territories seceded as the short-lived Republic of Biafra. The Movement for the Actualization of the Sovereign State of Biafra and the Indigenous People of Biafra, two sectarian organizations formed after 1999, continue a non-violent struggle for an independent Igbo state.
NAME : asogwa Justina chinaza
ReplyDeleteRegistration number : 2019/fcee/300655
Department : sos/education
Course code : sse 306
Course title : Nigerian culture and historical origin
Level : 300
1. State one Igbo culture that interest you most; compare it with what is going on in our society today
b. List five lessons you leant from the culture
c. Elucidate any amendment that could be made or do you recommend it as it was?
MASQUERADES IN IGBO LAND
In Igbo land, masquerades are seen as superior beings. When a masquerade is seen in public, they have to be treated with respect because it is believed that they embody both the spirit and human worlds. There’s also a popular theory that the masquerades spring from the soil, making them higher than man, and regarded as such.
Masquerading may require a one-person team or a team of more people which may include vocalists who hail the masquerades, drummers and players who play the instruments, advisers and then, the masquerade itself. Most of these masquerades have a mask on their face and are covered from head to toe with some piece of clothing or/and bamboo rafters.
Depending on the type of masquerade and where it comes from, it may differ. Some of the masks are meant to be beautiful because the masquerade connotes beauty among others. On the other hand, the others are sinister and are feared whenever they make an appearance. In Igbo land, masquerades appear during traditional celebrations, funerals and festivals, particularly the New Yam Festival.
Every masquerade holds distinct attributes that distinguish them and builds a storyline or a personality. They may be a war masquerade, or a pretty one, or an old one. They may also be specialized in skills such as dancing, acrobatics, talking and a host of others.
Here are some festive masquerades you’ll find in Igbo land
Adamma
Adamma is a contemporary maiden spirit mask worn by men and particular to some villages in the South-Eastern part of Nigeria. The ceremonial masquerade is named after Adamma, a name loosely translated to ‘beautiful woman’ and reserved for the first daughter of a family. She is always gorgeously dressed in colourful attires and dances so beautifully that most times, people wonder whether it’s actually a man under the mask.
Ijele
The Ijele masquerade originated from the Old Anambra state, and it is the largest mask system ever to enter the history of the world masking tradition. Ijele is the King of all Masquerades and in the olden days, used to have forty-five different masquerades perform on top of it. Currently, these forty-five masquerades are represented by the figurines seen on top of Ijele. It is the climax of all masquerades and performs alone and mostly last. In many communities in South-East Nigeria, the Ijele is brought to evoke fertility and a bountiful harvest feature. It also makes an appearance during celebrations, burial ceremonies and other special occasions.
Mkpamkpanku
This masquerade is a very stern one and also fully masculine-featured. They’re typically brisk, aggressive, agile and notorious in their own way. They’re also mainly worn by youths because they’re active masquerades so much so that about two or more strong men are ever around it with a rope that is tied around its waist to draw it back from overacting.
Izaga
The Izaga masquerade is probably the tallest Igbo masquerade and can be seen as a comic masquerade or an entertainment one. They can grow shorter, and grow taller as well. They make an appearance during traditional ceremonies or festivals for the sole aim of satisfying the observers.
LESSONS ON MASQUERADING
• Nkita Oku - Represents an eager and stubborn teenager that carries fire and lights the fire from a torch light on people's heads.
• Adanma - Represents the elegance of an Igbo woman and the idea of maidenhood.
• Iga - represents a masquerade that
DIDIUGWU ANASTACIA OGOCHUKWU
ReplyDeleteREG.NO: 2019/FCEE/300656
SOCIAL STUDIES EDUCATION
COURSE CODE: SSE 306
COURSE TITLE: NIGERIA CULTURE AND HISTORICAL ORIGIN
African Traditional Religion
In Odinani, the Igbo people believe that each person has their own personal spiritual guardian called Chi (or ḿmúọ́), appointed to them before and at the time of their birth. The Chi remains with them for the rest of their lives on Earth. A person's Chi is the personification of that individual's fate, which is credited for an individual's life's successes, misfortunes and failures. The Igbo believe that their success in life is determined by their Chi, and that no man can rise past the greatness of his or her own Chi. In this respect, the concept of chi is analogous to the concept of a guardian angel in Christianity, the daemon in ancient Greek religion, and the genius in ancient Roman religion. Traditional worshippers believe on the existence of chukwuokike (creator of all things) who is the prime of existence of man.
Afterlife and reincarnation
The Igbo traditionally believe in an afterlife in spirit world or dimension, where the deceased ancestors exist, and may influence the material world and their descendants. Ancestors are protectors and guardians of ones lineage, close friends and heritage, and may become to higher spirits (semi-gods), as in the case of many other traditional religions of the world. Sometimes however, ancestors may reincarnate into families that they were part of while alive. This is called ilọ-uwa. Reincarnation is seldom, but may happen occasionally, if a deceased person can not enter the spirit world for various reasons, or may be absorbed into a new-born if it would die immediately after birth. Unlike in Hinduism, humans can only be reincarnated as humans. Families hire fortune-tellers to reveal if the child harbours the soul or an aspect of an ancestor; the baby is sometimes named after this relative. The personality of the ancestor is not identical to the child's but rather the concept establishes a vital relationship with the child and characteristics of the ancestor.
Arusi
The Arusi, who are also known as the Arushi, Anusi or Alusi by dialects (see Orisha, the Yoruba cognate), all spring from Ala the Earth goddess and Goddess of Fertility, who embodies the workings of the World. They are lesser deities in Odinani, each of whom are responsible for a specific aspect of nature or abstract concept.
Amadioha
Amadioha is the Arusi of justice, thunder, lightning and the sky. He is referred to as Amadioha in southern Igboland, Kamalu, Kamanu, Kalu among the Aro and other Cross River Igbo people, Igwe among the Isuama Igbo and in northwestern Igboland, and Ofufe in certain parts of Igboland. His governing planet is the Sun.
Comparison of African traditional religion in Igboland
Today, Christianity have taken over African traditional religion in Igboland.
African traditional religion in Igboland recognizes God as the creator of all things (chukwuokike ibiama)
Justice and uprightness is the basic core of African traditional religion in Igboland. they believe that no evil doer can attain the status of ancestors in the afterlife to be venerated. Today Christianity belief solemnly on afterlife which is a phase that comes immediately the death of an individual where those that did good will go to heaven and those that did bad will go to hell
Five lessons leant from the culture
1.African traditional religion recoganizes God as the creator of all things (Chukwuokike)
2.African traditional religion is not a fetish as many think is the devils religion
3.African traditional religion worship ancestors who they belief are saints with good deeds
4.African traditional religion existed before the coming of Christianity in Igboland
5.Traditional worshippers are not evil doers as many think they are because of lack of understanding
Recommendation
There should be general awareness that African traditional religion is not a fetish religion as many may see it
FEDERAL COLLEGE OF EDUCATION EHA-AMUFU
ReplyDeleteP.M.B 2001
(IN AFFLIATION WITH UNIVERSITY OF NIGERIA NSUKKA)
ENUGU STATE
AN ASSIGNMENT SUBMITTED
BY
NAME: UGWU, HOPE CHINAZA
REG NO: 2019/FCEE/300612
DEPT: SOCIAL STUDIES EDUCATION
COURSE TITLE: NIGERIA CULTURE AND HISTORICAL ORIGIN
COURSE CODE: SSE 306
LEVEL: 300
QUESTION
1a. State one Igbo culture that interest you most; compare it with what is going on in our society today
b. list five lessons you learnt from the culture
c. elucidate any amendment that could be made or do you recommend it as it was?
LECTURER’S NAME: MRS NWAMAKA OGENYI
DATE: 03/03/2022
AGE GRADE IN IGBO CULTURE
Age grade is a form of social organization based on age within a series of such categories through which individuals pass over the course of their lives. The number of age classes/grades, the determining factor and ages, and the terminology vary significantly between traditions and ethnic groups. In tribal societies entry into an age grade – generally gender separated – is often marked by an initiation rite which may be the crowning of a long and complex preparation, sometimes in retreat. After a period of years, during which they often perform certain common activities, alone or under senior guidance, members may be initiated either collectively or individually into a more senior age grade (Benardi, 1985).Similarly, Egharevba, (1978), writes that with respect to age, one finds that in most African societies, successive cohorts within, say, a 3-year span are grouped together and regarded as age grades sets. Age grades play traditional roles in our traditional societies and many of these roles survive the onslaught of modernization, industrialization and urbanization. Some of these roles include: ensuring unity among its members. Among the Igbos, unity and cooperation are very crucial to their leadership style and societal progress.
LESSONS FROM AGE GRADE
1. Age grades are charged with maintaining security of live and property in African society.
2. Age grades play traditional roles in our traditional societies and many of these roles survive the onslaught of modernization, industrialization and urbanization.
3. The age grades are very effective in the maintenance of law and order because they are usually a very organized group which shares a common ideology and whose activities are centered on set goals, beliefs and dogma which regulate their conduct.
4. The age grades settle disputes between their members and punish erring members who engage in acts inimical to their reputation and ideology.
5. Age grades are metamorphosing into pseudo political and economic development associations (informal indigenous institution) such as community development association, youth organizations, trade and professional guilds, women group, social clubs, thrift and credit cooperative unions
Recommendations
I make the following recommendations in order to enhance the productivity of age grades in community development in Nigeria.
1. As a matter of national issue, there should be a concrete policy that will empower all age grades in Nigeria. This can be attained by devoting about 2 to 5 per cent of the national budgets allocation to communities instead of the conduit pipe draining the national wealth in the name of Local Government Areas allocation. Allocating money to community will enhance even and sustainable grassroots development in Nigeria.
2. Age grade as an Igbo culture does not involve themselves in secret society on like the now that age grade is not is no more strong and young youth are now involving themselves in secret cult because of protection as claim but all those this has been the role of age grade so therefore I recommend that the society should go back those this Igbo culture called Age grade.
NAME : asogwa Justina chinaza
ReplyDeleteRegistration number : 2019/fcee/300655
Department : sos/education
Course code : sse 306
Course title : Nigerian culture and historical origin
Level : 300
MASQUERADES IN IGBO LAND
In Igbo land, masquerades are seen as superior beings. When a masquerade is seen in public, they have to be treated with respect because it is believed that they embody both the spirit and human worlds. There’s also a popular theory that the masquerades spring from the soil, making them higher than man, and regarded as such.
Masquerading may require a one-person team or a team of more people which may include vocalists who hail the masquerades, drummers and players who play the instruments, advisers and then, the masquerade itself. Most of these masquerades have a mask on their face and are covered from head to toe with some piece of clothing or/and bamboo rafters.
Here are some festive masquerades you’ll find in Igbo land
Adamma
Adamma is a contemporary maiden spirit mask worn by men and particular to some villages in the South-Eastern part of Nigeria. The ceremonial masquerade is named after Adamma, a name loosely translated to ‘beautiful woman’ and reserved for the first daughter of a family. She is always gorgeously dressed in colourful attires and dances so beautifully that most times, people wonder whether it’s actually a man under the mask.
Ijele
The Ijele masquerade originated from the Old Anambra state, and it is the largest mask system ever to enter the history of the world masking tradition. Ijele is the King of all Masquerades and in the olden days, used to have forty-five different masquerades perform on top of it. Currently, these forty-five masquerades are represented by the figurines seen on top of Ijele.
Mkpamkpanku
This masquerade is a very stern one and also fully masculine-featured. They’re typically brisk, aggressive, agile and notorious in their own way. They’re also mainly worn by youths because they’re active masquerades so much so that about two or more strong men are ever around it with a rope that is tied around its waist to draw it back from overacting.
LESSONS ON MASQUERADING
• Masquerade are being the connects human with divine spirits
• Masquerade in Igboland are regarded as superior beings and whomever that wore them are no more ordinary beings
• Masquerades in Igboland has seasons where they are expected to come out and return. They are not seen all the time
• Masquerades are seen in special occasions in Igboland such as ofala and New yam festival
• Masquerades calls out anyone who practices evil in the society in an encounter with such person
NO AMENDMENT SHOULD MADE
Mmanwu is a traditional masquerade of the Igbo people of Southeastern Nigeria. They are performed only by males in exclusive secret societies and involve the use of elaborate, colorful costumes that are meant to invoke ancestral spirits. Masquerade traditions have a varied range of purposes that span from performing elements of epic drama derived from community cosmology and lore, ushering in new months and seasons, honoring totems and ancestral spirits, enactments of parables or myths, with entertainment and community building serving as a consistent commonality.
ONAH JENNIFER CHIGOZIEM
ReplyDeleteREG NO: 2019/FCEE/300616
SOCIAL STUDIES EDUCATION
COURSE CODE: SSE 306
COURSE TITLE: NIGERIA CULTURE AND HISTORICAL ORIGIN
1. State one Igbo culture that interest you most; compare it with what is going on in our society today
b. list five lessons you learnt from the culture
c elucidate any amendment that could be made or do you recommend it as it was.
CHIEFTAINCY TITLE HOLDING IN IGBOLAND
It has become a common sight nowadays, especially in cities within and outside the Igbo land, to see men without traditional titles wearing “red caps’’ meant for chiefs. The “red cap’’ in Igbo land is a symbol of authority, culture and tradition.
While some of these men wear the “red cap’’ out of sheer ignorance; others wear the cap out of utter mischief, deceptively parading themselves as chiefs, a handful of the cap wearers, indeed, deserve to wear “red caps’’, as they are titled men and chiefs who are recognised in their various communities as ‘Ozos’, ‘Nzes’, ‘Ichies’, ‘Ogbuefis’ and so on.
By most accounts, the “red cap’’ in Igbo land is a symbol of authority, culture and tradition; and it represents the chieftaincy institution, its power, and authority.
The categories of chiefs who are permitted to wear this sacred cap must have met certain standards which they still maintain in their respective communities.
However, an Ozo title holder, whose father is still living, cannot wear the “red cap”. In this modern age, they wear red cap even when their father is still alive.
Against this backdrop, custodians of the tradition and stakeholders are bemoaning the deliberate and sustained abuse of the “red cap” and the Igbo chieftaincy institution in general.
It was abominable for people to wear the “red cap’’ indiscriminately, describing those who flouted the cultural norms as people with no sense of value.
But today, the situation has changed for bad. Chieftaincy title no longer carry weight; they have lost their respect and value as they are purchased from traditional rulers, some at ridiculous price.
Today, chieftaincy title can be awarded to a known criminal if he can afford to pay and buy gift items to the monarchy and his cabinet. It seems that we got it wrong when politicians begins to collect money from communities to grant them autonomous status and appoint traditional rulers some of whom were palm wine tapper and motor park touts.
(b) LESSONS FROM CHIEFTAINCY TITLE IN IGBOLAND
1. It restores dignity in the society
2. It promotes truth and honesty in society
3. Respect thrive among the elders who bear any title as they are obeyed in the community
4. They are custodians of law in the community
5. The Igbo is a proud race, we don’t condone criminal activities, laziness and irresponsible behavior. We value hard work and resourcefulness.
(c) AMENDMENT THAT COULD BE MADE TO CURB THE WRONG USE OF CHIEFTAINCY TITLE
1. More efforts should be made to check the abuse of the `red cap’; it is strictly for chiefs and other titled men.
2. I think a taskforce, drawn from all Igbo states, should be set up to check this trend, especially in the cities
3. People should not be allowed chieftaincy titles with money to avoid the negative effect that may follow it
4. The `red cap’ is gradually losing its significance because many city dwellers feel that by being philanthropic; they deserve to be called chiefs.
5. Some of them are of questionable character; therefore, they cannot seek such titles from their villages. They assume the titles in the cities since they have the money to throw around. Such people should not be allowed to take the chieftaincy title
6. The Igbos everywhere should always insist on knowing the source of a man’s title vis a vis his “red cap” before identifying with such a person.
7. There are also many people who are not of the Igbo extraction, but wear the “red cap”, proper investigation should be made before giving them titles
NAME : OZIOKO IFUNANYA RITA
ReplyDeleteREG. NO.: 2019/FCEE/300604
DEPT: SOCIAL STUDIES EDU.
LEVEL: 300
LECTURER: MRS. OGENYI NWAMAKA
Introduction
Igbo, also called Ibo, people living chiefly in southeastern Nigeria who speak Igbo, a language of the Benue-Congo branch of the Niger-Congo language family. The Igbo may be grouped into the following main cultural divisions: northern, southern, western, eastern or Cross River, and northeastern. Before European colonization, the Igbo were not united as a single people but lived in autonomous local communities. By the mid-20th century, however, a sense of ethnic identity was strongly developed, and the Igbo-dominated Eastern region of Nigeria tried to unilaterally secede from Nigeria in 1967 as the independent nation of Biafra. By the turn of the 21st century, the Igbo numbered some 20 million.
Some of the Igbo cultures at stake are
1. Dressing pattern
2. Food types
3. Cultures like dancing, farming and wrestling.
AMONGST THESE, THE ONE I ADMIRE THE MOST IS THE IGBO FOOD
The Key traditional foods for the Igbo people are found to be vegetables, legumes, maize, cocoyam, cassava, and yam. Cereals are also to be found one of the most important nutrients for Igbo. A lot of dishes are connected with the major foods of Igbo people, like Nni Oka, Nni Akpu, Nni Ji, Onugbu, Okazi, Achi, Oha
TYPES OF FOOD IN IGBO CULTURE ARE AS FOLLOWS
The core of Igbo food is its soups. The popular soups are Ofe Oha, Onugbu, Egwusi and Nsala (White pepper soup). Yam is a staple food for the Igbos and is eaten boiled or pounded with soups.
1. Yam served with Fish Pepper Soup
It can be called as Yam soup or Ji in the Igbo language. Each year, Yam is celebrated by Igbo people. It’s known as Iri Iji. For Igbo People, this yam can be celebrated as one of the best foods on the land. Yam with Fish Pepper Soup can be used as a meal for starters in the culture of Igbo foods. Due to the peppery nature of this product, it’s not recommended for breakfasts. Yam served with fish pepper soup is one of the greatest sources of calories.
2. Fufu and Uha Soup
Igbo Uha soup is considered to be one of the best representatives of food in the Igbo culture. For today, all Nigerians believe that this soup was created by their tribe, but the origins of this soup are still connected with Igbo. The ingredients for this soup can be found in any market place in Nigeria. It usually includes Oha leaves, Cocoa Yam, Meat of choice, Dry Fish, Maggi, Uziza leaves, Ogiri, Stock Fish, Salt, Pepper. Some of the ingredients for this soup considered to be luxurious as not everyone could get them in old times.
3. Nkwobi
It’s one of the Nigerians most popular meals! It’s usually considered to be an evening meal and was originally made of just bush meat. This meat included rabbits, antelopes, grass cutters and even squirrels. It’s a delicacy made of several types of meat. Therefore, you will love the taste of this dish. The main ingredients include meat (different types of meat are preferred), cubes of Knorr, edible potash, palm oil, onions, salt, pepper, utazi leaves.
LIST FIVE LESSONS YOU LEARNT FROM THE CULTURE
The lesson learnt from the above culture is that,
1. The people are united by their believes and understanding of what thy actually want,
2. They believe that unity is the best heritage of a man by the way they dress and eat together,
3. They believe that they can do it even when people are against them doing it
4. They also believe that it can only bring them together when they eat together.
5. They have unity in diversity as a result of dressing and addressing issues.
ELUCIDATE ANY AMENDMENT THAT COULD BE MADE OR DO YOU RECOMMEND IT AS IT WAS?
The igbo culture have no common traditional story of their origins. Historians have proposed two major theories of Igbo origins. One claims the existence of a core area, or "nuclear Igboland." The other claims that the Igbo are descended from waves of immigrants from the north and the west who arrived in the fourteenth or fifteenth century.
Name: OGENYI MONDAY EWEZUGA
ReplyDeleteReg No: 2019/FCEE/300615
DEPT: SOCIAL STUDIES EDUCATION
COURSE CODE: SSE 306
COURSE TITLE: NIGERIA CULTURAL PATTERNS AND HISTROICAL ORIGIN
The igbo culture that interest most is new yam festival
The iri ji festival (literally new yam eating) is practical throughout west Africa especially in Nigeria and Ghana and other Africa countries and beyond symboling the conclusion of a harvest and the beginning of the next work cycle. The celebration is a very culturally based occasion, typing individual igbo communities together as essentially agrarian and dependent on yam, the king of crops.
YAMS
Yams are among the first set of crops to plant at the beginning of the planting season between April and August, early crops such as maize, cocoyam’s, and pumpkins are harvested and eaten without fanfare. The new yam festival is, therefore a celebration depiction the prominence of yam in the social cultural life of the igbo people. In some igbo communities, all old yams (from the previous years crop) must be consumed or discarded on the eve of the new yam are served at the feast as the festival is symbolic of the abundance of the products. Though the sythe and methods may differ from one community to the next, the essential components that make up the festival remain the same. In some communities, the celebration last a whole day in many places. It may last a week or more. These festivalities normally include a variety of entertainments and ceremonies including the performance of rites by the Igwe (King) or the eldest man, and their children. The festival features Igbo cultural activities in the form of contemporary shows, masquerade, dances and fashion parades.
1. State one igbo culture that interest you most compare it with what is going on in our society
2. List five lessons you learnt from the culture
3. Elucidate any amendment that could be ma de or do you recommend it as it was
No 2
Lesson from new yam festival
1. Essentially the harvest the land given celebration of the deity of the land given the new yam festival consist in expression of the people’s religious belief in the supreme deity of yam and donor of good harvest.
2. Another lesson is that it prepared in the eating are celebrating of the new yam called ritual body wash imacha ahu iriji mmiri the belief is that to take in a new things in the body, it is important to cleanse the body and in this case a new yam deserves a clean body achieved through dedication and purification ritual.
3. In igbo society, the culture of cutting iwa and eating iri of the first yam is performed by the oldest man in the community or the Eze, King, Privileged by the eldership and title-ship position in society. It is belief that the senior members of the community meditate between the ancestors and goods of the hand.
4. In celebrating the new yam festival, the whole community shares in ths harvest and the thanksgiving called “Afiaji Oku” celebration is extended to the open market squares and streets where spectacular dances, songs and tuning around in organized groups, including all forms of jubilation and role reversals are played out and hailed in a carnival mood ( Ima Jere, ahia)
5. It brings about love, unity and cooperation among the members of the society.
6. It brings about harmony in the society
No3
Amendment that could be made in Igbo new yam festival are as follows:
1. Government should provide adequate agriculture equipment
2. Poor transport: the agriculture agencies should help the farms to be
Some of you are not serious, know that those whom their names does not appear in this blog will not have any record in the assignment list.
ReplyDeleteNAME: UGWUOKE SAMSON
ReplyDeleteREG.NO: 19101800
DEPARTMENT: ECONOMIC/POLITICAL SCIENCE.
LEVEL: 300 L
CARRY OVER (C/O)
The five things I like are as follows;
1. Clause 29 (1) will enable the INEC to organize and co-ordinate an election duly without any form of hasty situations.
2. Clause 3(3) empowers the INEC to do all doable with regards to preparation for general election.
3. Clause 51 will help to checkmate electoral malpractices.
4. Clause 94 create awareness to the populace thereby encouraging popular participation as well as controlling apathy
5. Clause 50 help to control the cases of manipulating election results.
NAME: UGWUOKE SAMSON
ReplyDeleteREG.NO: 19101800
DEPARTMENT:ECONOMIC/POLITICAL SCIENCE.
LEVEL:300 L
CARRY OVER (C/O)
The five things I like are as follows;
1. Clause 29 (1) will enable the INEC to organize and co-ordinate an election duly without any form of hasty situations.
2. Clause 3(3) empowers the INEC to do all doable with regards to preparation for general election.
3. Clause 51 will help to checkmate electoral malpractices.
4. Clause 94 create awareness to the populace thereby encouraging popular participation as well as controlling apathy
5. Clause 50 help to control the cases of manipulating election results.