MEANING OF ỌJỊUGO AS A GIVING NAME AND AS A KOLANUT
Ọdịnanị : The Sacred Arts and Science of the Igbo People
U hụrụ chi ọma nụ Ụmụnne m ndị ikom na Iyom, ntorobịa na agbọghọbịa na ụmụntakịrị ndị m hụrụ n'anya..
Ihe Ọmụmụ anyị Taata wee bụrụ : ỌJỊ UGO ( gịnị bụ ọjị ugo/ọjịugo)
A bịa na ala Igbo, Mba dị iche iche na asụ na ọlụ na ọlụ.. Towns have their own dialect, and words which means two or three different things but same pronunciations in Igboland..
We have ọjịugo as a name and also have ọjị ugo in kolanut..
In this teaching we will break them all down as we learn..
1, ỌJỊUGO as Child given Name :
The significance of childbirth to Igbos
is reflected in the kind of names Igbos gives to their newborns.
For example:
Ọjịugo Means " Beauty, Ugo actually
means the eagle bird. To the Igbo, the eagle bird symbolizes
beauty, fortune and outstanding among all..
Nwakaego means “Having a child is greater
than having money,” Ginikanwa means “What is great than a
child?” Nwaamaka means ”Childbirth is beautiful”, Nwabueze
means “Every child is a king,” Ifeyinwa means “Nothing can
be compared to a child” etc.
Igbos believe that it is not just the
parents of a child that own the child.
Again, names reflect this
belief.
Take for instance; Adaora means “Daughter of the
community,” Obiora means “Aspiration of the community”
etc.
Another deep-rooted belief Igbos have concerning
childbirth and giving name is that Childbirth unites families, streets, and
communities through marriage and the institution of the home.
To further indicate how important childbirth is to Igbos, lets
mention four (4) customs and traditions of the Igbos that
revolve on childbirth. They are: Omugwo, Circumcision, Child
Naming Ceremony and the Payment of homage to newborn.
2. ỌJỊ UGO in Kolanut
Oji (Kolanut)
Oji is a highly valued symbol among the Igbo people.
It is a
symbol of love and hospitality. Kolanut is the basic thing in
welcoming a visitor. If you do everything for a visitor without
kolanut, he will deny that you did something. It is the host that
offers kolanut to the guest in Igboland.
On the significance of
the kolanut in Igbo culture, it is when one has the kolanut in
the hand that one can pull the ears of the Earth goddess”, that
is, approach the Earth goddess with confidence and assurance
that one’s request will be granted.
To most people, ỌJỊ UGO is
the preferred specie for social and ritual purposes. UGO actually
means the eagle bird. To the Igbo, the eagle bird symbolizes
beauty, fortune and outstanding.
This species of kolanut
connotes fortune, prosperity and good omen. The number of
lobes in a kolanut is significant. Thus, Oji gbara ano (kolanut
with four lobes) is most sought after for religious and ritual
purposes.
The number four represents the four market days and
four-calendar week of the Igbo that is Eke, Oye, Afor and
Nkwo.
This makes a four-lobed kolanut significant as a means
of exchange, a symbol of interconnectedness that also
guarantees the solidarity of the community.
Oji gbara ise (a five lobed kolanut), a rare species, is assumed
to be very special and when broken by a young man it is
believed that such an individual will do great things in future.
A male elder performs the kolanut rituals among the Igbo
people.
Such an elder is a symbol in itself and represents the
voice of the community.
In any social gathering where the
kolanut is presented, there are three stages of rites that follow
before it is eaten.
These are igosi oji (the presentation of the
kolanut), igo oji (performing the kolanut ritual), iwa oji (the
breaking of the kolanut), and ita oji (eating of the kolanut).
The first stage is the igosi oji (presentation of kolanut). In a
family gathering, it is the duty of the head of the family to
present the kolanut.
In presenting the kolanut to the visitors,
the host could say ‘Ndi banyi oji abia nu o o o’ meaning ‘Our
people, kolanut has come o o o’; a statement, which implies
that the symbol of solidarity is ushered in, all restiveness
should stop, all attention should be focused on the symbol.
The kolanut is, then, handed over to the eldest person in the
gathering,
in whose hands lies the power to communicate with
the cosmic forces the peoples need for peace, progress and
development. The elder, thus, has the power to determine
peace and progress.
The eldest person approximates the
ancestors, the continuity and essence of the community.
Just
like the entry of the kolanut, the handling of the kolanut by the
eldest, represents a passage of authority to the one who embraces the collective identity and integrity.
However, if the gathering is a large one comprising various
patrilineages or communities, the oldest man in the hosting
patrilineage or community is the one that presents the kolanut
to the oldest man in the gathering who may also be in a
leadership position.
The kolanut then passes on to the various
kindred represented after which it goes back to the man that
started the presentation. If there are titled men in the gathering,
the kolanut is presented to the oldest titled man from where it
passes on to others to see.
The essence of this stage of kolanut
presentation is for everybody present to see the kolanut, have a
sense of personal recognition, have a sense of collective
identity and become integrated into the meeting.
The shift
from the eldest to the youngest, from the titled to the nontitled, is a movement towards the integrative which recognizes
the individuality and the collectivity of the person.
The
intricate web so constructed represents a bond, a contract,
which ensures that obligations are properly carried out, and
that the possibility of dissent is minimized.
There are certain taboos associated with the kolanut in Igbo
land.
"The first one is that the kolanut is not presented to
women in any gathering at this stage of ritual performances,
except that after the ritual performances when the kolanut plate
is passed round for people to take a piece, women too will also
take from it. Also, a woman does not climb the kolanut tree.
A
woman has nothing to do with kolanut”. In fact, it is culturally
unacceptable for a woman to pray with the kolanut in her hand.
in the ritualistic way a man does. If a visitor comes into a
polygamous home and the head of the household is not around,
the women must look for any male, no matter how young to
present the kolanut.
This seems to paint an image of female subordination. This does not in any sense mean that women
have no value in Igbo culture.
The reason is based on the fact
that ...Igbo kolanut is accompanied with the symbolic act of
communicating with the spirits of the ancestors.
In the Igbo
culture this cultural and religious office belongs only to the
male sect.
Kola nut offerings and prayers can be performed personally
between one and his/her spirit or in a group in a form of a prayer
or chant.
The saluter addresses their personal god or chi as
well as alusi (deities) and their ancestors. These kola nuts are
held in a special round bowl called ọ́kwá with a compartment
at the centre of the bowl for condiments for the kola nut such
as alligator pepper and ground peanuts.
The bowl and kola nut
rite is used to welcome visitors into a household.
After the
prayer, the ceremony ends with the saluter sharing pieces of
the kola with the group, known as ị́ké ọ́
jị̀.
The kola is supposed
to be cut by hand, but more recently knives have become
acceptable.
When the cola has three cotyledons, or parts, it is
considered an ọ́
jị̀ ìkéǹgà in some northern communities (going
by other names in communities Ikenga doesn't operate) and is
considered a sign of great luck, bravery and nobility.
O wetalu
oji wetalu ndu — 'one who brings kola brings life' is a popular
saying that point to the auspiciousness of the kola rite
With these facts you can now see the reason why we Igbos bears and give ỌJỊUGO as a name..
#IgboAmaka
#OdinaniAmaka
#ECC
U hụrụ chi ọma nụ Ụmụnne m ndị ikom na Iyom, ntorobịa na agbọghọbịa na ụmụntakịrị ndị m hụrụ n'anya..
Ihe Ọmụmụ anyị Taata wee bụrụ : ỌJỊ UGO ( gịnị bụ ọjị ugo/ọjịugo)
A bịa na ala Igbo, Mba dị iche iche na asụ na ọlụ na ọlụ.. Towns have their own dialect, and words which means two or three different things but same pronunciations in Igboland..
We have ọjịugo as a name and also have ọjị ugo in kolanut..
In this teaching we will break them all down as we learn..
1, ỌJỊUGO as Child given Name :
The significance of childbirth to Igbos
is reflected in the kind of names Igbos gives to their newborns.
For example:
Ọjịugo Means " Beauty, Ugo actually
means the eagle bird. To the Igbo, the eagle bird symbolizes
beauty, fortune and outstanding among all..
Nwakaego means “Having a child is greater
than having money,” Ginikanwa means “What is great than a
child?” Nwaamaka means ”Childbirth is beautiful”, Nwabueze
means “Every child is a king,” Ifeyinwa means “Nothing can
be compared to a child” etc.
Igbos believe that it is not just the
parents of a child that own the child.
Again, names reflect this
belief.
Take for instance; Adaora means “Daughter of the
community,” Obiora means “Aspiration of the community”
etc.
Another deep-rooted belief Igbos have concerning
childbirth and giving name is that Childbirth unites families, streets, and
communities through marriage and the institution of the home.
To further indicate how important childbirth is to Igbos, lets
mention four (4) customs and traditions of the Igbos that
revolve on childbirth. They are: Omugwo, Circumcision, Child
Naming Ceremony and the Payment of homage to newborn.
2. ỌJỊ UGO in Kolanut
Oji (Kolanut)
Oji is a highly valued symbol among the Igbo people.
It is a
symbol of love and hospitality. Kolanut is the basic thing in
welcoming a visitor. If you do everything for a visitor without
kolanut, he will deny that you did something. It is the host that
offers kolanut to the guest in Igboland.
On the significance of
the kolanut in Igbo culture, it is when one has the kolanut in
the hand that one can pull the ears of the Earth goddess”, that
is, approach the Earth goddess with confidence and assurance
that one’s request will be granted.
To most people, ỌJỊ UGO is
the preferred specie for social and ritual purposes. UGO actually
means the eagle bird. To the Igbo, the eagle bird symbolizes
beauty, fortune and outstanding.
This species of kolanut
connotes fortune, prosperity and good omen. The number of
lobes in a kolanut is significant. Thus, Oji gbara ano (kolanut
with four lobes) is most sought after for religious and ritual
purposes.
The number four represents the four market days and
four-calendar week of the Igbo that is Eke, Oye, Afor and
Nkwo.
This makes a four-lobed kolanut significant as a means
of exchange, a symbol of interconnectedness that also
guarantees the solidarity of the community.
Oji gbara ise (a five lobed kolanut), a rare species, is assumed
to be very special and when broken by a young man it is
believed that such an individual will do great things in future.
A male elder performs the kolanut rituals among the Igbo
people.
Such an elder is a symbol in itself and represents the
voice of the community.
In any social gathering where the
kolanut is presented, there are three stages of rites that follow
before it is eaten.
These are igosi oji (the presentation of the
kolanut), igo oji (performing the kolanut ritual), iwa oji (the
breaking of the kolanut), and ita oji (eating of the kolanut).
The first stage is the igosi oji (presentation of kolanut). In a
family gathering, it is the duty of the head of the family to
present the kolanut.
In presenting the kolanut to the visitors,
the host could say ‘Ndi banyi oji abia nu o o o’ meaning ‘Our
people, kolanut has come o o o’; a statement, which implies
that the symbol of solidarity is ushered in, all restiveness
should stop, all attention should be focused on the symbol.
The kolanut is, then, handed over to the eldest person in the
gathering,
in whose hands lies the power to communicate with
the cosmic forces the peoples need for peace, progress and
development. The elder, thus, has the power to determine
peace and progress.
The eldest person approximates the
ancestors, the continuity and essence of the community.
Just
like the entry of the kolanut, the handling of the kolanut by the
eldest, represents a passage of authority to the one who embraces the collective identity and integrity.
However, if the gathering is a large one comprising various
patrilineages or communities, the oldest man in the hosting
patrilineage or community is the one that presents the kolanut
to the oldest man in the gathering who may also be in a
leadership position.
The kolanut then passes on to the various
kindred represented after which it goes back to the man that
started the presentation. If there are titled men in the gathering,
the kolanut is presented to the oldest titled man from where it
passes on to others to see.
The essence of this stage of kolanut
presentation is for everybody present to see the kolanut, have a
sense of personal recognition, have a sense of collective
identity and become integrated into the meeting.
The shift
from the eldest to the youngest, from the titled to the nontitled, is a movement towards the integrative which recognizes
the individuality and the collectivity of the person.
The
intricate web so constructed represents a bond, a contract,
which ensures that obligations are properly carried out, and
that the possibility of dissent is minimized.
There are certain taboos associated with the kolanut in Igbo
land.
"The first one is that the kolanut is not presented to
women in any gathering at this stage of ritual performances,
except that after the ritual performances when the kolanut plate
is passed round for people to take a piece, women too will also
take from it. Also, a woman does not climb the kolanut tree.
A
woman has nothing to do with kolanut”. In fact, it is culturally
unacceptable for a woman to pray with the kolanut in her hand.
in the ritualistic way a man does. If a visitor comes into a
polygamous home and the head of the household is not around,
the women must look for any male, no matter how young to
present the kolanut.
This seems to paint an image of female subordination. This does not in any sense mean that women
have no value in Igbo culture.
The reason is based on the fact
that ...Igbo kolanut is accompanied with the symbolic act of
communicating with the spirits of the ancestors.
In the Igbo
culture this cultural and religious office belongs only to the
male sect.
Kola nut offerings and prayers can be performed personally
between one and his/her spirit or in a group in a form of a prayer
or chant.
The saluter addresses their personal god or chi as
well as alusi (deities) and their ancestors. These kola nuts are
held in a special round bowl called ọ́kwá with a compartment
at the centre of the bowl for condiments for the kola nut such
as alligator pepper and ground peanuts.
The bowl and kola nut
rite is used to welcome visitors into a household.
After the
prayer, the ceremony ends with the saluter sharing pieces of
the kola with the group, known as ị́ké ọ́
jị̀.
The kola is supposed
to be cut by hand, but more recently knives have become
acceptable.
When the cola has three cotyledons, or parts, it is
considered an ọ́
jị̀ ìkéǹgà in some northern communities (going
by other names in communities Ikenga doesn't operate) and is
considered a sign of great luck, bravery and nobility.
O wetalu
oji wetalu ndu — 'one who brings kola brings life' is a popular
saying that point to the auspiciousness of the kola rite
With these facts you can now see the reason why we Igbos bears and give ỌJỊUGO as a name..
#IgboAmaka
#OdinaniAmaka
#ECC
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