Democratic Ideals in Traditional Igbo Family Anthony Ufearoh
Democratic Ideals in Traditional Igbo Family Anthony Ufearoh
Democratic Ideals in Traditional Igbo Family Anthony Ufearoh
Anthony Ufearoh
Abstract
This write-up intends to locate democratic ideals the traditional Igbo
family in search of democratic ideals suitable for African societies.
This is done using the tool of hermeneutics. The nature of Igbo
family inheres from the Igbo world-views. Igbo family is an inter-
connectedness of beings, visible and invisible, that mutually co-
exist. It is an integral whole comprising of the living, the dead and
the unborn. A hermeneutical analysis of ezi-na-ulo gives rise to a
family characterized by dialogue, consensus, freedom and mutual
understanding. One easily observes that these are ingredients for
building a stable human society. This in a way accounts for the
reason why the Igbo-African family serves as a model for modern
socio-political and economic theories and action.
Introduction
There is no doubt that the traditional Igbo family has been grossly
and variously misapprehended and misrepresented by both the
colonial writers and some contemporary African writers. Yet a little
study of the Igbo family reveals the rich ideals of mutual respect,
dialogue, consensus, freedom, et cetera. The wrong impressions
about Igbo family that have been disseminated ought to be corrected.
According to the late Ugandan scholar, Okot p’. Bitek, ‘The African
scholar has two clear tasks before him. First, to expose and destroy
all false ideas about African peoples and culture that have been
perpetuated by Western scholarship….Second, to present the
institutions of African peoples as they really are….’1
Accordingly, this paper examines the possibility of the Igbo
family forming a basis for an African democracy. It is an
investigation into our traditional values and ideals.The life activities
of man revolve around the family. Igbo people are no exception.
What obtains in the Igbo family also obtains in most African
families. Hence in this write up, reference could be made to African
family at intervals within the work. This study intends to do a
Ezi-na-Ulo and Umunna: In Search of Democratic Ideals 95
Democracy
The relationship between the concept of democracy and the word
itself is so close that a brief glance at the etymological derivation
quickly paints a picture of what democracy is about in one’s mind.
Etymologically, democracy comes from the Greek word, "demos,"
meaning people and “cratos” meaning “rule”. Democracy is a rule
96 Anthony Ufearoh
From the above citation one can easily deduce that the seeming
polarity that exists between ezi and ulo gets harmonized or
reconciled in the ezi-na-ulo -the family. Ezi connotes outside,
exteriority whereas ulo connotes inside, interiority. The family now
becomes the point of harmonization. The family is both a natural and
sociological institution. Being a natural institution and the first cell
of the society, it is common to all men in all cultures. From a
sociological point of view, the family is as Carl Smith holds, “a
close warm group of people, which creates a large environment
where all the members especially the children, feel secure, accepted
and loved.”4 It is a primary or sociological unit and serves as the
basis for the development of the larger society. For this reason, the
sense of family is not restricted to Igbos and Africans alone.
Ezi na ulo structurally unite to form one concept. Ezi-na-ulo is
not just a bundle of material cultural traits; it is a people -- people
united by a bond of kin network and interlocking functions and
reciprocities. It is this network of people that is referred to as Ezi na
Ulo. This is primarily a nuclear family; conglomeration of which
gives rise to extended family –Umunna.
A conglomeration of different families which may or may not
be from the same lineage gives rise to umunna. The concept of
umunna far exceeds the nuclear family set up of just a husband, wife
98 Anthony Ufearoh
The two words ezi and ulo are polar words yet they are
complementary. The conjunction ‘na’ serves as the
operative conjunction that unites the shores of the river
of human existence into the new reality of procreative
bridge, bond and institution. The Igbo family therefore
symbolizes unity of being as well as multiplicity of
aspects….The Igbo family is therefore predisposed
“…for the production of dialogical person: the
quintessential leader in the communalist leadership
system of the traditional Igbo society…..7
Although some people may argue that in the Igbo family the
husband tends to be domineering over the wives and children. But
this is not the ideal. Inasmuch as the Igbo family is patriarchal it
does not give the man the unlimited lease to become a despot over
the entire family. It does not also negate the high respect accorded to
women in Igbo family. Women are highly regarded in Igbo culture.
This is because it is not only that they are closely related to child
bearing but also the beauty and the care of home depends so much
on them. One of the major manifestations of the life-forces is
procreation. It is natural for a man to seek for the female womb
wherein he will plant his seed. In this case, woman stands in the
position of being the most powerful symbol of perpetuation of unity
and life in the universe.
In traditional Igbo setting women have their structure of
political authority parallel to and often countervailing those of men.
The Igbo have male crops and female crops, male functions and
female functions, ceremonies that are exclusive to women as well as
ceremonies that are exclusive to men. And so it seems that there is a
very intricate sense of balance in those arrangements.
In the study of cultures, when it comes to religion, we see the
culture of the people in its nakedness. It is here that one sees the
high regard which the Igbo culture has for women. Unlike Euro-
centric Christianity and Islam which do not allow women to become
priests and imams, Igbo culture has a place for priestesses who
attend to most of the powerful gods in the land. Chielo was the
priestess of Agbala in the novel: Things Fall Apart.8
is not the extended family system, per se. It is the nucleus of the
extended family system. The extended family comprises the
Umunne and the Umunna congregations of as many ezi-na-ulo or
nuclear, conjugal families as there are in that lineage. These include
the brothers, sisters, nephews, nieces, uncles, aunties and cousins,
extending to as many generations as could be traced and connected,
who have their origins from the same ancestral father and mother, as
well as the in-laws.
No nuclear family is totally autonomous. Each must necessarily
be connected to others so as to form a complete Igbo family, which
then is normally large. This model of the family widens further so as
to include the kindred- the extended patrilineal family known as
umunna. A gathering of kindreds in turn constitutes a lineage-Ebo.
This lineage eventually extends to form a village- Ogbe, which is
simply a collection of lineages. A conglomeration of villages forms
a town- Obodo. This is the wider extent of the Igbo social unit.
The peculiar fact about the family is not only that it is a
relationship built on love; it is also open to life. Every human being
has a form of nostalgia towards home. It is a natural habitat for
human beings. One can choose one’s friends but the same cannot
apply to one’s mother, father, sister or brother. The relationship that
obtains in the family is a relationship based on love and not solely
on legislation. There are values and principles that guide the Igbo
family. Ezi-na-ulo and umunna operate on the principles of dialogue
and consensus. The metaphysics of the Igbo and African family
further informs and enhances this sense of dialogue and communal
communication. In Igbo ontology, man is not an isolated being. He
is a “being- with”.He is in communication not only with his fellow
human beings but also with gods, ancestors and other visible and
invisible beings that are existent in Igbo world view.
In ezi-na-ulo and umunna, there is basically recognition of
common responsibilities, reciprocal assistance pattern and joint
economic activities either on production or consumption or both.
There is also maintenance of expressive relations among extended
family members through visits and support at crisis periods.
Extended family is found everywhere but it is emphasized in some
societies more than in others. In the societies it is emphasized like
Igbo societies it could sometimes not only lead to undue parasitism
102 Anthony Ufearoh
Equality Before the Law: Equality has remained one of the most
controversial wordS in politics. For some equality seems to lack a
place in Igbo cultural setting where women seem to be subjugated
by men. Prima facie, this seems to hold true but on a closer look and
examination the situation is not as it is presented. One is now left in
a dilemma as to who subjugates who? But we must make the
distinction between functional equality, ontological equality and
equality before the law. Being homo sapiens all human beings are
equal for the fact that they possesses rationality which distinguishes
man from other lower animals. But functionally all human beings
are not equal. This was radically presented by Aristotle when he
argued that some are born to be masters whereas others slaves.
People are differently gifted. All fingers are not equal and can never
be equal. Equality before the law applies to all. Nobody is above the
law. In Igbo setting, not even the king is above the law.
Conclusion
This paper has x-rayed the fundamental principles underlying the
Igbo family. A hermeneutical analysis of ezi-na-ulo gives rise to a
family characterized by dialogue, consensus, freedom and mutual
understanding. A look at the metaphysics of the Igbo family shows
that the Igbo family has tripartite membership: the living, the dead
and the unborn. These interact, forming a web-like structure. This
underscores the place of unity in Igbo family setting. There is unity
in diversity. The above principles are essential characteristics of any
stable and efficient society.
104 Anthony Ufearoh
References
1. Bitek, O. African Religions in Western Scholarship. Kampala:
East African Literature Bureau. 1970. 7.
3. www.springerlink.com/index/5327081t62500512.pdf
7. Ibid., 293.