The African is generally viewed from the outside to be hostile to women. Some who have not complete grasp of the African cultures always make derogatory remarks against them especially as they concern the treatment of women. The motivations of the remarks are in most cases false narratives and misrepresentations of the African cultural ideals.
The Igbo ethnic group of South-Eastern Nigeria has some unique tools in her culture that preserve and promote the traditional dignity of their women. Such dignity culturally speaking are not derived from anyone. They are traditional and natural to the women as members of the Igbo culture. The Igbo culture traditionally also put certain mechanisms in place to make sure such rights and dignity are preserved.
In a world of today that treats women in certain places as second class citizens and those who should be subjected to the whims and caprices of the men, the Igbo culture echoes so high in reminding the world that women and men are actually two faces of the same humanity, as willed by God.
Table of Contents
- 1.0 Introduction
- 2.0 Some facts about the Igbo People
- 3.0 The place of women in Igbo Cosmology
- 3.1 The place of Igbo women in religious worship
- 3.2 Igbo women in Igbo traditional family and economic activities
- 3.3 Igbo women in Politics
- Conclusion
- References
Objective & Thematic Focus
This work aims to challenge prevalent misrepresentations of Igbo culture, particularly concerning the status and dignity of women. It highlights the traditional values and practices within the Igbo society that historically afforded women significant respect and influence, demonstrating a contrast with modern-day value aberrations that often diminish women's roles.
- The traditional dignity of Igbo women.
- Igbo culture and its foundational principles.
- The roles of women in Igbo religious worship, particularly the significance of the Ala goddess.
- Women's contributions to family and economic activities in traditional Igbo society.
- The political participation and influence of women in pre-colonial Igbo communities.
- Countering Western and modern misinterpretations of Igbo gender dynamics.
Excerpt from the Book
3.1 The place of Igbo women in religious worship
In the dominantly religious Igbo Culture, women are also imperative parts and parcels of the religion. They play diverse religious roles. They could function as deity, religious personalities and adherents. But more importantly, they do not just belong to the Igbo traditional religions as ordinary members; some of them belong to the group authorities that play leading roles in the religious culture of the Igbo. (p.5)
The women that perform special roles in Igbo traditional worship have been described by Parrinder (1976) as 'sacred specialists' (p.100), Ifesie (1989) calls them 'ritual symbolic persons' (p.133) and Anyacho (2005) refers to them as ‘religious authorities' (p.269). Suffice it to say that Igbo culture from the point of view of religious worship, believes that women are not inferior to their male counterparts since they share religious roles and positions with them. The women are as well seen as religious leaders and sacred persons since some of them are priestesses, medicine women, diviners and a host of others.
It is also believed that women within the Igbo religious context wield some supernatural powers, little wonder the most powerful deity in the Igbo religious milieu is represented as a woman. Immediately after the Supreme Being (Chukwu), the next most powerful deity is the Ala which is the earth goddess. Nwala (1986) says that ‘Among the deities, the central figure is the Earth Deity, Ala' (p.179). Ala being the supernatural female force, is considered to be the goddess of the earth and the custodian of morality in Igbo culture. This explains why Chinua Achebe in his book Things Fall Apart, presented homicide as a serious crime against Ala the earth goddess. This further explains why Okonkwo, the protagonist of that work, had to flee Umuofia when he killed a clansman. Reacting to this as it concerns the dignity of Igbo women, Anyika (2024), quoting Okafor (2011) writes;
... Okonkwo's fixation in his exaggerated masculinity to the extent of showing disdain for womanhood was ill conceived and even naive for a lord of Umuofia, who should understand the principle of omụmụ and reverence for Ala goddess. Okonkwo contravened the code of silence of the sacred week in respect of Ala by beating no other person but a woman.... This led to his suicidal act by hanging and so was not taken into the labyrinth womb of Ala. (p.13)
Chapter Summaries
1.0 Introduction: This section introduces the concept of culture, its difficulty in definition, and sets the stage for the paper's aim to highlight the traditional dignity of Igbo women against modern misrepresentations.
2.0 Some facts about the Igbo People: This chapter provides an overview of the Igbo people, detailing their geographical location, population distribution, and historical origins, emphasizing the evolution of their culture and worldview.
3.0 The place of women in Igbo Cosmology: This section addresses criticisms of the Igbo worldview as being masculine, arguing instead for a traditional cosmology that emphasizes solidarity and recognizes the inherent dignity of women.
3.1 The place of Igbo women in religious worship: This chapter elaborates on the significant and diverse roles women play in Igbo traditional religious practices, highlighting their status as sacred specialists, priestesses, and the powerful symbolism of the Ala earth goddess.
3.2 Igbo women in Igbo traditional family and economic activities: This section discusses the complementary roles of men and women in Igbo family structures and economic endeavors, asserting women's crucial contributions to societal perpetuation and economic success.
3.3 Igbo women in Politics: This chapter explores the historical political influence of women in pre-colonial Igbo society, detailing their active participation through various groups and their methods of exercising power.
Conclusion: The conclusion refutes the mischaracterization of Igbo culture as sexist, emphasizing that genuine Igbo traditions uphold women's dignity and value, viewing men and women as complementary faces of humanity, despite some contemporary distortions.
Keywords
Igbo women, traditional dignity, value aberrations, culture, Igbo cosmology, religious roles, Ala goddess, family activities, economic empowerment, political participation, pre-colonial Igbo society, gender equality, Nigeria, African worldview, solidarity.
Frequently Asked Questions
What is this work fundamentally about?
This work fundamentally explores the traditional dignity and significant roles of Igbo women in their culture, contrasting these historical realities with modern misinterpretations and value aberrations.
What are the central thematic areas?
The central thematic areas include the definition and understanding of Igbo culture, the place of women in Igbo cosmology, their roles in religious worship, their contributions to family and economic activities, and their historical political participation.
What is the primary goal or research question?
The primary goal is to highlight the traditional dignity vested upon Igbo women by nature and upheld by Igbo traditions, thereby correcting the often-skewed narratives about their status in society.
Which scientific method is used?
The work employs a qualitative, analytical approach, drawing on ethnographic descriptions, historical accounts, and philosophical interpretations of Igbo culture and worldview, effectively functioning as a cultural and historical analysis based on literature review.
What is covered in the main part?
The main part delves into the facts about the Igbo people, the cosmological understanding of women's place, their roles in religious practices (including the significance of the Ala goddess), their vital contributions to family and economic life, and their historical political influence.
Which keywords characterize the work?
Key words characterizing the work are: Igbo women, traditional dignity, value aberrations, culture, Igbo cosmology, religious roles, Ala goddess, family activities, economic empowerment, political participation, gender equality.
How is the Ala goddess significant to Igbo women's dignity?
The Ala goddess, as the earth deity and custodian of morality, is the most powerful deity after the Supreme Being, Chukwu, and is a supernatural female force. Her centrality symbolizes the high regard for femininity, beauty, fertility, and nurturing within Igbo culture, directly connecting to the dignity and inherent value of Igbo women, who are considered her descendants.
What role did women play in pre-colonial Igbo politics?
In pre-colonial Igbo society, women held significant political influence through various groups like the umuada. They were not marginalized but controlled their own affairs and could challenge men's excesses through means like strikes and boycotts, demonstrating a dual-sex political arrangement that ensured balance of power.
How does the paper counter modern misrepresentations of Igbo culture regarding women?
The paper counters misrepresentations by asserting that external interpretations often miss the true cultural meanings. It highlights how the traditional Igbo worldview (weltanschauung) presents women as "agbala" (assertive and self-assured), emphasizing their inherent identity not solely defined in relation to men, and illustrating their active and respected roles across religious, economic, and political spheres.
What is the concept of "duality" in Igbo family and economic activities?
The concept of "duality" in Igbo family and economic activities is captured by the saying "ife kwụrụ, ife akwụdobe ya" (something always stands next to another). This signifies the complementary and indispensable roles of men and women, where neither can achieve full success or societal perpetuation without the other, emphasizing mutual support rather than opposition.
- Arbeit zitieren
- Evarist Okpala (Autor:in), 2025, The Igbo Women and their Traditional Dignity in Contradistinction to Latter-Day Value Aberrations for Women, München, GRIN Verlag, https://www.grin.com/document/1609498
