Nke Onye Chiri Ya Zaa!(On Igbo Titles)

To the uninitiated, Ndigbo are a show-off race, what with their big titles and ceremonies but such allegations are far from the truth. Ndigbo are proud and traditional people and so are other races, but in the case of Ndigbo not even the ‘civilisation’ brought by the Whiteman as depicted in Chinua Achebe’s Things Fall Apart  could rob them of their Omenani. Agreed the Whiteman may have desecrated the land and committed alu upon alu in Alaigbo but Ndigbo as a people have always produced several Okonkwos who have ensured that the flames enkindled by their ancestors never burn out.

While some may say that tradition is gradually disappearing in some areas or aspects of Igbo culture, it is still thriving in several others especially in the taking and bearing of titles. Sometimes titles are given, and taken to reflect the character of the title bearer or holder. In some other cases the titles are just symbolic, and become a mere symbol of greeting during social interactions. In typical Igbo communities, people are not known, called or greeted by their names but rather by their titles. Some of these titles are self explanatory, but majority require hard thinking to fully decode their meanings, but still each title signifies something or else it becomes a mere nickname.

The titles are a deep reflection, and an extension of another aspect of Igbo culture, that of speaking in parables or communicating with proverbs. Just like the proverbs which are not expected to be translated else as Ndigbo would say, it would be deemed that the bride price paid on behalf of the mothers of the persons requiring translation of the proverb is in vain. The meanings of titles are not meant to be interpreted either by the title bearers, especially to fellow Ndigbo. An exception of the rule may be applied if the persons/people requiring interpretation are non-Igbos.

In Igbo land, titles could be either assumed without any ceremony or fuss, or taken through elaborate feasting and fulfilment of other conditions. Hence Ndigbo would often say that there are titles and there are titles whenever they wish to mock an Ofeke who they feel has not merited the huge or bogus title he or she bears.

The average Igbo man by tradition is expected to have a title, either given to him by his father or one that he assumes and takes up himself. However, there are titles that one can only bear after going through some traditional rituals and practices such as Nze na Ozo, Ichie, chieftaincy or other Igbo traditional titles. Any one who successfully goes through the stipulated processes would have been considered to be fully initiated, and his peers will no longer have any inhibition in giving him the traditional Igbo 3 – back hand slap and hand shake (ina ito) - a social greeting ritual that is reserved only for the initiated.

During formal title taking events, the titles are symbolised through sticking a feather or feathers in red caps (red capped chiefs) and then placed on the recipients head, by hand beads (Iga) made out of elephant tusks or by a piece of woven thread tied to the title takers ankles (ata). Title holders may also be presented with a specially carved working stick (Mkpo), or a metal staff (Oji) in addition to a fan made out of animal skin (Akupe) with the person’s name and title engraved on it. Women receive thick arm bracelets carved out of elephant tusks (Odu).

It is customary to hear Ndigbo making expressions such as Ichi zu lu echi zu; such people (the initiated) are accorded more respect within their communities and have more opinion in traditional matters including traditional marriages etc.They may also have a say during land disputes, especially if such a community has no constituted Ojiani group.During feasts and other ceremonies, the fully initiated title holders are rewarded with extra portions of thighs of goat or tubers of yam and other items, and their food which must include pounded yam and soup stocked with anu mkpo and azu mkpo are usually prepared separately by umu nwanyi di ocha.

Although there is no general expectation for people to formalise their titles, there is however a class system within the Igbo cultural system. More respect and honour are accorded to those who have formalised their titles. The act of formalising one’s title is indeed not something for weak hearts and requires some elaborate preparation which culminates in series of events. The title holder will be expected to fulfil certain conditions including feasting his Umunna, Umuada, initiated title holders and other relevant stakeholder groups in the community .

In the olden days, such feasts will cost lots of cowries, manilas, and shells. It would require regular trips to the village market where the cowries will be exchanged for goats, tubers of yams, jars of nkwuenu and other food items. Depending on the title being taken, it may sometimes involve wrestling with (killing) a lion or any other task that may be assigned by the custodians of Omenani. Fable has it that bearers of the Ogbuagu title, Maverick politician Francis Arthur Nzeribe’s title, would normally be expected to have either wrestled with a lion, or killed one with a spear, they would then peel the dead animals’ skin which would be dried and hung in the title holder’s Obi as evidence. Many would have lost their lives during this process but for those that succeed, the honour and respect they receive afterwards makes it worth it as their stories are told far and wide.  In the end, such people are applauded and congratulated by all, including the initiated and non-initiated for as Ndigbo would say Odiro Ofele.

Some titles are also hereditary, passed on from generation to generation, in such cases while all the male children born to a family may be addressed commonly by such titles by which their father or grandfather was known, in the long term it is only the eldest male child that eventually retains the title. Preference in this instance always goes to the first born son. The younger siblings will be expected whenever they can, to assume or take their own titles.

In Igbo land, there is no compulsion by any native law or custom for men or women to bear titles; however any one who does not may find himself being the odd person during age grade, community or village square meetings, and during other community festivals and events where people are only addressed by their titles.

The culture of titles in Igbo land has often been chided by certain commentators who call it a craze, but in fairness there is really nothing wrong with it. By doing it, Ndigbo are only trying to uphold their tradition, just like other cultures would in other ways. On the subject of titles in Alaigbo, Charles Ikechukwu Okoli, an Awka indigene who goes by the traditional title of Nwa Ezeoku says that it is good that the Ndigbo have carried on with the practice, “Perhaps an aspect of this that Ndigbo should look at is in the abuse of titles, which sometimes sees less deserving members of the society being rewarded with big titles. Such practices usually send the wrong signals to the younger generation”, he concludes.

Some Igbo titles offer a mirror or parody into life, especially when the titles are juxtaposed with the personal circumstances of the bearers. A few ones come into mind here especially titles that suggest that the bearers are people of great financial and material means but in reality they may not be, examples include such grandiose titles such as Udu ako mmiri, Aku n’ata ka si, Okpata ozuo oha, Akuluouno, Ide ji ogwugwu, Ono n’ikpo aku, Ide, Eselu enu ego, Eze ego, etc.

Titles can also be restraining tools, for example, I have found that my title Ezeudo has on several occasions served to restrain me from acting when provoked, it serves as a reminder to me always to ‘watch it’, else I will be ridiculing myself, title and culture.

I know a man who goes by the title of Ome mgbe oji, in retrospect I think that the title is quite befitting, a very clever chap he is as his title forecloses any expectations relatives may have of him for financial assistance, he would make promises but with a clause that the promises can only be fulfilled whenever it is possible, a smart title indeed.  

There are also absurd cases, for example when known charlatans or cowards in the community bear titles that are too big for them such as Ochi agha, Ekwueme, Dike ana agbara izu, Aka gbajiri igwe, Dike eji eje mba. In some other cases, some titles may be considered off-putting in an increasingly modern Igbo society which has largely embraced Christianity, such titles connote the impression of idol worship for example titles such as Agbara ahuru gbuo okuko, Alusi n’ejere onye nwe ya ozi, Eze Udene, etc. 

As with men, so also with women, there is no evidence of discrimination against women in the Igbo culture with regards to title taking; in fact the women are holding their own and giving the men a run for their titles. They do have their class system as certain titles can only be taken by the initiated, usually into the much revered and influential Iyom society.  If you are an Igbo woman looking for a title, perhaps the following may get you thinking; Oso di eme, Agbala nwanyi, Oche eze, Mkpulu nma, Nwanyi gbue efi, Asa mpete, Nwanyi ma uche di ya, Ugogbe, Ola edo, Ada eji eje mba, etc.  

Interestingly, men and women do not normally bare similar titles in Alaigbo as they would some Igbo names such as Uche, Ngozi, Chinyere, Chika and Udodiri which are unisex names, but it does seem from the sound of some Igbo traditional titles, that both the women and the men already know which titles they could bear and which is exclusive to the opposite gender.

Ndigbo are also very accommodating and have been known to show their appreciations of friendships and beneficial relationships with other races through the bestowing of honourary titles, some Igbo in-laws are known to have bagged titles such as Nwanne di n’mba.

Afa otutu will continue to play prominent roles in the cultural and social lives of Ndigbo, and no matter who you are; Onye Igbo, Ogo, or enyi Ndigbo – Zaa kwa nke ichiri!

By Uche Nworah

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Article Word Glossary Alu – Sacrilege or abomination  Afa otutu - Title Alaigbo – Igbo land Alusi n’ejere onye nwe ya ozi – The deity that does the bidding of its owner  Agbara ahuru gbuo okuko - The deity that triggers the killing of a hen (n allusion to a person’s supposed ‘great’ standing in the society) Agbala nwanyi – An elegant and powerful woman Ada eji eje mba – A daughter/woman that can be relied on in far and near places. Asa mpete – A beauty Akuluouno – Only repatriated wealth are safe. Aku n’ata ka si – A ‘money-miss-road’ (one in possession of excess wealth) Aka gbajiri igwe – the strong hand that bends the iron Dike eji eje mba – A warrior that could be taken on journeys to other lands (one who is to be trusted, brave and courageous) Dike ana agbara izu – A brave man and warrior that enemies conspire against Ezeudo – King of peace or someone that makes/likes peace.  Ekwueme - One whose word is his bond (‘talk-and-do’ in popular parlance) Eze Udene – The king vulture (Vultures supposedly signify bad omens in Alaigbo) Eselu enu ego – The Literary meaning is to peel off a slice from a cash bundle or pile, but is actually an allusion to the fact that what the title bearer is spending is still ‘chicken change’ to his overall worth. Eze ego- King of money (this title is no longer popular in Alaigbo since the death of Victor Okafor, an alleged 419 kingpin who made the name very notorious) Ichi zu lu echi zu – You are fully initiated. Ide ji ogwugwu – Wealthy stronghold   Ide – wealthy person Ichie – a revered title for elderly men in the community Ina ito – A special form of greeting in Alaigbo, requiring 3 back hand slaps and a hand shake. The uninitiated are not expected to be greeted in this manner. Iyom – A revered society of women requiring initiation. Omenani – Culture or tradition  Obi – A small outpost in a compound usually used in receiving visitors. Ola edo – This means gold but is used to adulate the tile holder as being precious.  Ogbuagu - A traditional title. The literary meaning is killer of lion.  Okpata ozuo oha – A person who extends his wealth to others.  Ome mgbe oji – He who does, or helps out when he is able to Ojiani – Overseers of community lands and traditional holders of title deeds, they have the last say in land disputes in most Igbo communities and were very powerful in the days when there were no law courts.  Odiro Ofele – It is not easy at all (no mean feat) Oso di eme – The husband’s helper Oche eze – The throne of royalty Ofeke – A wayward person Ochi agha – Battle commander Ono n’ikpo aku – He who dwells in wealth Mkpulu nma – Epitome of beauty  Nwanyi ma uche di ya – A loyal woman who knows and respects her husband’s heart desires and wishes Nze na Ozo – A highly revered ancient Igbo traditional society  Ndigbo - Igbo people Nwa Ezeoku – A child from a wealthy man/family Nwanyi – Women Nka ona adi – The rightful place (Things never cease to be where they belong) Nkwuenu – Undiluted Palm wine (known as ‘Upwine’ in local popular parlance) Nwanyi gbue efi – The literary translation means a woman that has killed a cow (or caused one to be killed), because cows are expensive in the old days, women who achieve such feat are very much revered. In modern usage, it means a woman of mean. Nwanne di n’mba – The relative in a foreign land Nke onye chiri, ya zaa – May each answer to his/her title Umunna – Kindred relatives  Ugogbe – Mirror Udu ako mmiri – The earthen pot that is always full of water Umuada – Women born within a particular community or kindred Anu Mkpo - Dried roasted meat Azu Mkpo – Dried roasted fish Umu nwanyi di ocha – (Clean women) Women who are not in their menstrual cycle

Taking a female chieftaincy title in Igbo land

Taking a female chieftaincy title in Igbo land used to be a practice exclusively reserved for wealthy, married, and elderly women. But these days, age is no longer a criteria as younger women with sound education, success in politics or business, and high corporate achievements are allowed to  take up female chieftaincy titles.

When a woman wants to take up a female chieftaincy title in Igbo land, she must buy several items such as coco-yams, kola-nuts,  pepper etc which she must take, in addition to a substantial amount of money, to the league of female chiefs in her husband’s community informing them of her desire to join them. This initial expression of desire to become a female chief must be done through the leader of the league of female chiefs in the community.

The leader of the league of female chiefs in the community summons a meeting of the league, and during the meeting, the items and money brought by the aspirant is shared and distributed among members of the group according to hierarchy (which means that leaders will receive a slightly higher portion than others) after they have certified her worthy of taking up a female chieftaincy title in line with the peculiar traditional standard operational in that particular community.

At such a meeting, the aspirant for the female chieftaincy title will take charge of providing and assortment of drinks for refreshment. After this initial meeting, the aspirant will sponsor a second meeting, and provide more items – tubers of yam, bags of salt, drinks, etc for distribution to members of the league of female chiefs. The reason for the stringent screening and presentation of gift items before a woman can take up a female chieftaincy title in Igbo land is to ensure she has the financial and material means to cater for other less privileged women, children and orphans when times become hard in the community.

If any female aspirant can prove herself worthy of this high calling, she can then be given the right to take up a female chieftaincy title in her husband’s community. This implies she will receive the right to assume a new name that fits her nature and how she wants the community to perceive her.

Afterwards, private activities are performed by the aspirant and other female chiefs before she is publicly presented to the public through a formal ceremony.

During the formal presentation of the new female chief to the public, she is expected to perform a majestic dance in public twice, with other female chiefs of the community who received portions of the gift she brought to their league singing and dancing behind her to show their support and solidarity.

Who sponsors the public presentation ceremony? It is the new female chief that does so.

From that day of the public presentation, the new female chieftaincy title holder in Igbo land is expected to support, help, and promote the efforts of the male chiefs towards ensuring the survival and progress of their community.

Most  wealthy men in Igbo land, when taking up chieftaincy titles for themselves in their various communities also sponsor their wives for a female chieftaincy title too. In the end, male chiefs in Igbo land feel proud when they and their wives are addressed “Chief and Chief Mrs…”in public.

Igbo culture recognizes women as equal entities to men but of a different specie. That is why female chiefs are equally celebrated and respected in Igbo land.

Finally, despite the perceived equalities Igbo culture holds for men and women, female chieftaincy title holders cannot partake in traditional activities reserved for men such as breaking of kola-nuts, going for war, climbing palm trees, performing masquerades etc. So, also are male chiefs forbidden from meddling in activities and functions exclusively reserved for females.