Ethnography of Ovoko 2021 by Literatus
CHAPTER ONE
1.1 Introduction
Indigenous knowledge and indigenous knowledge systems refer to knowledge and knowledge systems that are unique to a given culture. Indigenous knowledge can be differentiated from the modern scientific knowledge system (MSKS) and international knowledge systems. The roots of MSKS rest on scientific research conducted and generated in institutions of higher learning such as universities and research institutions. MSKS can be seen as a component of society, part of the scientific and technological advancements of humanity; this knowledge cannot be orally garnered or obtained through anything but rigourous academic study. It is propagated through advanced study’s institutes, graduate research and education, including internships and training workshops and modules. What should be understood most clearly about the MSKS is that it is self-perpetuating, where the models for training and development and career advancement all involve the reinforcement of existing systems of research and knowledge propagation and development. Nevertheless, there are examples of indigenous knowledge systems that have survived and even thrived despite the challenges brought up through the MSKS such as Ayurveda and Unani and even acupuncture, which is basically an indigenous Chinese medical knowledge system. The strength of IKS can be seen in how these three systems have gained acceptance in various contexts, including the National Institute of Health establishing centres of research and study for both acupuncture and Ayurveda in the United States, as well as various governmental research centres that have been established by the Indian government, for example, to research Unani .
At its most elemental level, IKS can be considered the foundation upon which local communities make determinations about local issues. These decisions pertain to various areas of endeavour, including water and other resource use, conservation and management, agriculture, health care issues, as well as providing information and public outreach and education within a local community. The major problem with indigenous knowledge and indigenous knowledge systems reside in the difficulty encountered in establishing what constitutes ‘indigenous’ in particular social, geographical and cultural contexts. The difficulty for a society to come to agreement on what and who is indigenous can be quite high, especially because of establishing a socially and culturally accepted identification of what constitutes the indigenous groupings within a given country or region. The conflict can range from groups that desire to be recognized as indigenous to groups that find paternalistic offense in that identification. Global transcontinental migration drives the mix of peoples of different backgrounds and ethnicities towards greater complexity and the discourse has to dissect whether only communities that are native, aboriginal or tribal should be included or the scope expanded to include other types of residents or migrants. The process of classifying and providing tangible examples of. indigenous knowledge systems, researchers, educators and practitioners have developed a plethora of terms that can be linked closely to. These include such labels as traditional knowledge, indigenous technical knowledge, folk and local knowledge, environmental or ecological knowledge, and sometimes it has also been called people’s science.
A study of indigenous knowledge system and practices of Ovoko in igbo eze north Local government area, helps us to understand the culture and the history of the people in time past and present, to know and understand their history, traditional practices, socio-political stratification and their sustainable lively system or subsistence system of livelihood. Through this study we have an overt knowledge about the cultural practices of Ovoko and these are obtained through face to face interview of Ovoko indigenous people who are the right people that know much about their historical culture. This study gives us direct access to the culture and practices of Ovoko people. It is a useful approach for learning first-hand about the behavior and interactions of people within that particular context.
1.2 research question
The following questions are designed to guide the researcher in study;
1) What are the Indigenous knowledge practices in Ovoko?
2) what are the traditional practices?
3) what are the major challenges affecting the practices?
4) What are the benefits of the practices?
5) The taboos associated with the practices?
1.3 Research Objective
This answers or provide answer to the research question pertaining the Indigenous knowledge system of Ovoko community, it is through this we got to know how Ovoko as a community have dwelling;
1) Things which they are known for in the time past and present.
2) Their diet, culture, their article of trade.
3) How the ancestral father of Ovoko migrated from Amala in present day Enugu-ezike to Ovoko's present day geographical location.
4) Our research objective centers on knowing Sedentarism of Ovoko ancient people, the sustainable lively system, culture and traditional practices over time.
1.4 Methodology
The study adopted a descriptive design. This is pertinent because qualitative research is more significant to the research of this nature in which detailed analysis of the subject matter is define. One of the instruments employed in gathering data from respondent was interview which is a process of engaging the respondents in a conversation so as to collect information. In-depth interview is our ethnographic research method used in obtaining information from indigenous people of Ovoko on their indigenous knowledge system and practices. And semi-structured interview which is very systematic in collection of data, with research questions well developed and guided. About seven to eight participant we met where interviewed using In-depth interview guide, from the traditional ruler to the rain maker, chief priest, traditional bone dresser, blacksmith and fortune tellers were all interviewed using In-depth interview which helped us to generate maximum amount information we needed from them about their practices and historical data.
1.5 Significance of the study
Our study of indigenous knowledge system of Ovoko helped us to understand everything about the community, from the study we understood that Ovoko Ibeku migrated from Amala in Enugu ezike to their present day geographical location in igbo eze south local government area and how they fought tribal war with Obukpa which is their neighboring town. The study of indigenous knowledge system of Ovoko helped to expand our historical knowledge of the past lives of the community, we learnt their sustainable lively system and article of trade such palms wine, okpa, locally traditional made basket, pumpkin leaf, broom, ete, palm oil, palm kernel etcetera, which were traded at orie igbo eze and how they dominated Orba market. From the study we discovered that Ovoko is endowed with naturally resources like every other town in igbo land. They are also good cooks in terms of Okpa (bambara nut).
1.6 Limitation of the study
The limitations encountered at the course of the study Indigenous knowledge system of Ovoko is the actual age of participatants in In-depth interview, most of them don't know when they were born, just few could tell us their actual age.
Sacredness of some places was another factor which limited our entrance, like the chief priest shrine, women who were in their menstruation period were restricted from entering and people who committed fornication/Adultery a day before were also restricted from entering, this made some of us not to grab information pertaining to their traditional practices.
There is paucity in the information we gathered owing to the fact that some refused to give us full or complete information about their practices. The traditional bone setter we met at Umuachi Ovoko refused to give us adequate information although we could put the blame on the fact that she received us without prior information and she was attending to many urgent clients. Some did refuse to tell us the materials they used in their practices just like the traditional rain maker we met at Umuachi Ovoko, when we asked him the leaf used in making traditional rain he told us that he doesn't know the name of the leaf but would recognize it once he sees, and later he brought what he called Ejuru Osisi and told us it is the leaf for the practices but one of the village guide who was helping us to locate the places in Ovoko told me not to mind him, that the leaf he brought is not the actual leaf but he don't want to disclose the fact to us. Meanwhile, when you ask some the materials they use, they will tell you that they do not disclose it to everyone and this brought a lot limitations to us.
Some decided to hoard the information and truth pertaining to their practices because of ethical issues.
Language is another limitations, most of them do not know the English name of the materials they use and they call it with their local dialect and some of the materials their English names are not known.
CHAPTER TWO
2.1 Literature review
African literature is a manifestation of African culture, African society, African historical, political, social and religious experiences. Thus, it is a reflection and celebration of African culture . Achebe therefore depicts an Igbo society which has dignity and prominence in his Things Fall Apart. All the same, Achebe did not forget to present the weaknesses in the Igbo culture that require drastic and immediate change thus, eliminating the gloomy ones for the growth and development of his revered society. Achebe admires the democratic government in Igbo culture. Democracy is a system of government in which power is vested in the people, who rule directly or through freely elected representatives. So, Abraham Lincoln the 16th President of America describes Democracy as “The government of the people, by the people and for the people”. This is opposed to dictatorship, where absolute power is vested in a tyrant. Achebe presents the Igbo society that has a democratic system of government. For instance, before important decisions are taken, the elders or “Ndichie” and others gather together at the village square or Ilo or at the market place to take decisions that affect the people or individuals. The community is in control and the collective will and decision of the members of the community prevail. This is what obtains in a democratic dispensation. This is seen in chapter 1, P.9, where the people were informed that a daughter of Umuofia was killed in Mbaino. Collectively the people agreed that Umuofia should follow the law-going to war with Umuofia or offering Umuofia a young man and a young Virgin as compensation for the death of the daughter of Umuofia. Many others spoke, and at the end it was decided to follow the normal course of action (P. 9) Achebe describes the Efficient System of Justice in his Igbo culture Justice is another feature of democracy. Justice is the legal or philosophical theory by which fairness is administered. Achebe’s Igbo system adopts an effective and efficient system of justice. This makes Igbo system noble. Disputes in the community are presented to the elders or the egwugwu, the greatest and respected masked spirits of the land, which is played by the titled men of the clan. This is the tribunal who takes decisions after hearing from the both sides. This is observed in chapter ten of Things Fall Apart, where the village holds a ceremonial gathering to administer justice. The village ancestral spirits, known as egwugwu are presented with the case of Uzowulu, who reports that his in-laws took his wife Mgbafor and therefore, request the return of her bride price to him. Odukwe , Mgbafor’s brother clarifies that his family took Mgbafor to rescue her from daily brutal beatings by Uzowulu, her husband. He maintains that his sister will return to her husband only if he swears never to beat her again. The egwugwu consult and their leader, the Evil Forest, gave a verdict, that Uzowulu takes wine to his in-laws and begs his wife to come back home. He reminds Uzowulu that “fighting a woman is not braver.
According to Achebe democracy is the best and system of government, although in Ovoko they practice cabinet system of monarchy in which the igwe is heading the government and Onyishi Ezeavuru is heading the traditional aspect of Ovoko.
In igbo culture there was always a stage for wrestling to know the strongest man in the community but such never existed in Ovoko.
2.2 Study area
Ovoko is in Igbo-eze south local government area of Enugu state. Geographically, it is bounded by the following town,Iheaka in the east, Obukpa and Iheakpu Awka in the west,Orba in the south, Amube and Uhunowere in the north. Ovoko covers an area of about 25 kilometres with a population so much that it is statistically projected to be the largest town in igbo-eze south local government area of Enugu state. Akpuruokwe is the ancestral father of Ovoko. He was married to a wife named Nneigboke.but Akpuruokwe and Nneigboke lived at Nruato,in the present Umuogbo agu Enugu Ezike, Igbo-eze north local government area of Enugu state. Legend has it that Akpuruokwe had three sons namely: aroji ogerewu, the first, lolo owereagu,the second and Ijike aroji, the third. Because of land accommodation, Akpuruokwe left nruato with his family and came to settle at Ovoko, hence we are known and called Ovoko akpuruokwe.At Ovoko Akpuruokwe allotted lands to his descendants, the three sons are the ancestors of the three wards in Ovoko. The wards are Umuelo, descendants of Aroji ogerewu, Umulolo descendants of Lolo eworo agu, and Ajuona, descendants of Ijike aroji.
The villages under this three wards are
In umuelo we have 14 villages namely umujioha,ohagu,amakpiri,amachara,umuoroko amaoha,azani,umuezeavuru,umuomdagu,umumkpoke,ogwude,mkpurude,ibeku,eboro.
In umulolo we have 17 villages namely:
Amofia, uimugbabe, umuariogu, umuogida, umuruehuru, umuogbrugbu, umukada, ogbodukwu, umuogene, umuoshigishi, umuegbe, umuodu, umuogegwu, umuakpu, ameboda, udunwagu, ishiuja.
In ajuona we have 11 villages namely:
Umujimta, umuezoka, umushire, umueko, umuakon, amaja, amulu, amajim, umuashi, amagu, amahaba.
CHAPTER THREE
3.1 Data presentation
Okpeyi making (local maggi)
Participatant : Lolo Cilina Arua
Age: 60 year of age
Village : Oble-agu ibeku Ovoko
Occupation : okpeyi (local maggi) producer
According to Lolo Cilina Arua, ekpru ugba is different from okpeyi, when she was asked the different. According to her ekpru ugba is the seed bought used in Okpeyi making. Which is occupational base of most of women in Oble-agu Ovoko, it is an article of trade which earns them money. Okpeyi is from common and ingredient used to give food thanks in Ovoko Ibeku, which is used to prepare many dishes or cuisine.
How to produce Okpeyi
Ekpru ugba (seed) is not common found in the eastern part of Nigeria, it does not cultivated like every other seed in igbo land, to get ekpru ugba you have to buy it in the market depending on the quantities you want, those who deal on Okpeyi business do buy in bags and those who which to make theirs for subsistence use buy in smaller quantities.
Ekpru ugba is cooked under a heavy fire, strong and big firewoods are fetched specially for ekpru ugba cooking. Ekpru ugba is cooked under a heavy furnace overnight, the seed takes time to get done and that is why it is cooked overnight.
When it is done, it is peeled to bring out the inner seed which has similar look with melon seed although melon seed is quite larger. After peeling, it is spread over in Njegere (basket) and It is covered with Abaru ugba(leaf) which also serve as a preservatives. And after some times it is grinded using grinding stone which is the last stage of the production which after it it kept under the sun to dry.
Okpeyi is used to give taste to food and it is used to cook the following foods by Ovoko indigenous people; Rice, yam, egusi(melon) soup, Ogbono(draw soup). Okpeyi (local maggi) gives food a special sense of taste.
Plate 1: Picture of Okpeyi, ekpru ugba and Abaru ugba)
Political structure, festivals and historical cultures of Ovoko
Participants : H. R. H Christopher Arua
Age : 80 years of age
Village : Ibeku
Position : The Royal highness of Ovoko (Igwe)
Participants II: Mr Okwudili Ozo
Age : 57
Occupation : civil servant and Ovoko community security chief
Igwe Christopher Arua is the Royalty of Ovoko, He attended his primary education in Igala, and studied to primary six level which was then a valued level with prestige. Igwe Christopher Arua after his education ventured into teaching, he taught for a very long time before working with customary court judge and late dealed on timber before joining politics which helped to earn him his position and Ovoko monarch.
Ovoko migrated from Enugu-ezike (umuezeavulu), some time in the past before they migrated to their present day geographical location in igbo eze south Local government area. After Ovoko migrated from Amala, in present day Enugu-ezike.They also transported their deities with them such as Akpuruokwe and Idenyi Umuezeavuru while migrating. When they arrived to their present location, they fought tribal war or engaged Obukpa in a tribal and collected their land after the war.
Governmental structure cum socio-political stratification
Ovoko practices a cabinet system of monarch in which two individuals collectively control the affairs of rulership. In Ovoko, they have the igwe(king) who is in charge of governmental functions in the community. He is responsible for governmental affairs. After the king (igwe) is Onyeishi Ezeavuru who is in charge of traditional issues and functions. Igweship is rotational among the eldest clan down to the junior and the igwe tenureship is lifetime. Ndi Ozioko or the Ama are with the Ezeavuru and the highest position in Asogwa Umuelo, down to the community level is Okpara umunna, umuada (married out) and ndi oyodo or oyima which in the past were elderly women that got to the age of 50 years of age and where crowned Oyima or oyodo, any woman who is conferred with this title can join the masquerade in Ovoko cultural practices.
They have organized youth with guiding constitution, the youth helps to perform manual functions and serve as security agents of the community.
Socio-economic activities of Ovoko
Ovoko people were good traders, Ovoko community dominated the Orba market. Although Ovoko doesn't have enough land to build their own large market. But they keep flourishing in different markets around them. Ovoko are successful traders that would always cash on every natural resources. There article of trade includes; palm oil, broom, basket, palm kernel, pumpkin. Etcetera.
Festivals
Festival just like in every other communities is an event ordinarily staged by a local community , which centers on and celebrates some unique aspect of that community and the Festival . Among many religions , a feast is a set of celebrations in honour of God or gods. A feast and a festival are historically interchangeable. for any large or elaborate meal. When used as in the meaning of a festival ,most often refers to a religious festival.
Ovoko have a very good festival celebrations which all are in respect of their gods and historical events which took place in the time past, the essence of these festivals are to remind them where they belong, historical event that happened in the past and it celebrated to serve as a remind and to maintain their cultural heritage and prevent it from going into extinction. Ovoko have many festivals celebrated in their communities such; Onwa Esa, Igba Omabe, Akatakpa, chukwu njiom and chukwu njikom.
Igba Omabe:Ovoko has three autonomous communities that makes up Ovoko town and this communities are Umelo, umulolo and Ajuona. Umelo has 14 villages, Umulolo has 17 villages and Ajuona has 11 villages, Ovoko has 42 villages, Umuezeavuru is the headquarter of Umelo and part of umulolo, but then, Ajuona has their own Igwe different from that of Umelo/umulolo. This festival is performed every year and it is rotational among the three autonomous communities based on seniority. The founding father of Ovoko is Ovoko Igboke whom was the father the three communities. Igba Omabe is a festival used to usher in rainy season after which planting takes place.
Onwa Esa : it is used to celebrate their ancestors like Ovoko Igboke who is their ancestral father.
Akatakpa uke : this is a festival is Ovoko used to celebrate Akatakpa uke (masquerade). It is celebrated in a new year season. During this festival all the Akatakpas will assemble in the town cultural ground and the masquerade with the best appearance, dance and performances will be given a prize.
Chukwu njiom : festival for celebrating women
Chukwu njikom: it is used to celebrate men.
Marriage system in Ovoko
Ovoko marriage system is simple and unique, they do not bargain the bride price just to tell or remind you (suitor) that they are not selling away daughter, but giving her out to as a better half for you to take care of her and for her to reciprocate. But as custom and tradition demand. The suitor is meant to pay a fixed price of #1,900 only, which is known as Oche Okpriasara, 1000 to the father and 900 to the mother of the bride. A man that enters into marriage system with any lady in Ovoko and gives birth without paying the Oche Okpriasara before hand is not the owner of the child.
Nso ala( Sacrileges)
Just like in every other communities or town, there are Do'nts which is not expected of any individual to perpetrate in the community which are;
*Burglary
*Murder
*ikahu ala (prevention of good from going to someone)
*Adultery
*Ime mkpuke (having child out of wedlock). Etcetera
Plate 2: Traditional Ruler of Ovoko
Traditional practices in Ovoko
Participants : Chukwuebuka Ugwuanyi
Occupation : Attama (chief priest) and a palm wine tapper
Age : 32 years of age
Sex : male
Religion : African traditional religion
Place of interview : headquarter Umuezeavuru
According to him divination is the practice of seeking knowledge of the future or the unknown by supernatural means, sometimes in the life of man, some strange things start to happen and he will start to seek the cause and this cause seeking will lead to what is called Igba Aha(Afa). Chukwuebuka the chief priest of Umuezeavuru has been practicing it for five years now, he became the chief priest he was at the age of 27. He was initially a pharmacist who sells drugs until idenyi appointed him as the chief priest in which according to him the call is can not be avoided. It is a must answer call. He abandoned his initial occupation to serve idenyi. Although, he wanted to decline the call but was struck with plagues until he accepted the call. When Idenyi wants to administer to the chief priest, it will first possess the chief priest.
Idenyi Umuezeavuru is one of the deities transported from Amala Enugu-ezike while migrating, among all the idenyis in Ovoko, idenyi is a couple deity in which idenyi is the wife and idenyi Onumonu is the husband who is in charge of war or fight battle. Idenyi Umuezeavuru is the senior. Idenyi solves different problem such as helping someone to secure visa, pass examination, secure admission, transport or deal on drugs successfully without being caught and also to lock client which is normally done by yahoo boys.
According to the chief priest, since became the chief priest three square meals are now certain, he doesn't go hungry and he feed his family very well. He gains incentives from people who he helped through the practices who will later come back to thank the chief priest and the deity (idenyi). According to the chief priest, he has not encountered any problem since become the chief priest. "While would I have challenges when people come to me to solve their problems" he said.
Equipment for practices
*Oji (kolanut)
*mmanya (drinks)
*nkita(dog). Etcetera
There are various subordinate (junior) deities in Ovoko as idenyi Umuezeavuru is the super ordinate in terms of seniority. Other idenyis In Ovoko are;
*Idenyi Numegu ibeku
*idenyi mkpuma Og'da
*idenyi ongwu oshimiri
*idenyi ubakwuha
Every uka nkwo all the chief priest (Attama) deities gathers as an association to have meeting. The Dos and Donts associated with idenyi Umuezeavuru are as follows;
*Any lady who is in her menstrual period doesn't visit the shrine
*A man/woman who had fornication a day before doesn't enter, but can enter two days after cleansing.
*As the Attama, he doesn't eat outside
*he doesn't eat food cooked by another woman except his wife
*he does attend funeral
"He doesn't go to beer parlor.
According to Obinna Ayogu, the messenger to the chief priest, there is different between Arusi and Ebia. But, Arusi is superior to Ebia. Which collocate with the saying; Maa ka ebia (ma-ka-ebai).
Plate 3: Picture of Chief Priest of Ovoko
Palm wine making
The chief priest of Umuezeavuru is also a palm wine tapper, according him not every palm tree (Eleasis guineasis) produces palm wine, the special palm tree for palm wine production is Nkwu oha which doesn't bear palm fruit. But produces Obo-ohuruhu which is being made a hole inside to collect palm wine.
And it is attended to three times daily and at exact time in subsequent days. And the best way to preserve palm wine is by hanging it and not letting it to be placed on the floor.
Medicinal values of palm wine
*It is used to produce yeast
* it boost Spermatozoa
*it helps boost breast milk.
Plate 4: Picture of Obo ohururu for extracting palm wine
Blacksmithing
Participants : Ugwu Omeje Francis
Age: 60 circa
Occupation : Blacksmith
Mr Omeje learnt blacksmithing in Awka, Anambra state. He learnt it for four years but stayed with his master Mr Oji for twelve years. He learnt it around 1960 circa. He produces hoes, thunder protector, union key, matchets, digger, lake, knives,hooks, axe and other metal instruments. He lost most of his manufacturing tools to Soldiers while coming back from Benin, it was seized on the ground that he uses it to manufacture tools for attack and robbery.
Benefits of his occupation
*he got married through it
*built house
*Raised his children through it
* he has taught his children how to do it except the little one.
After producing items, the debitage can be used for some medicinal purposes. He is also traditional healer healer which he learnt from his father. He buys his materials which he uses for blacksmithing from eha-alumona, Orba and Nsukka. The only challenges associated with the work is that egbe eka (hand gun) attracts police case. Mr Omeje is the only surviving blacksmith in their community as others have died and their children has refused to take up the work. Mr Omeje is also a traditional healer who cures; barreness, elephantiasis, skin disease. He collects 200 naira for every cure, he doesn't collect more than as it is generational. Nshi uzu is of the most powerful element which can be used to wade off sorcery or witches and wizards.
Plate 5: Blacksmith equipments
Traditional system of medical practices in ovoko
Participants : Onah Cornelius Ejiofor
Age : 43 years of age
Occupation : traditional medicine practioner
Village : Umuogene ovoko
Mr Onah started practicing traditional medicine when he was young but later for went an apprenticeship and later come back in 1996 and continued with the practices. Mr Onah didn't learn it practically, it is something that goes in lineage. People from different works of life came from to seek his services, people from Akwa ibom, portharcourt, Imo and Togo. Through his profession he built houses in which one is upstairs, bought cars and people who cured of ailments come for thanksgiving with foodstuffs. None of his sons has ventured into it because it is not determined by humans but the spirits.
Challenges associated with the profession
The biggest challenge to this is when you collect something from someone that the gods asked you not to collect money from, the gods usually react in a way that he the practioner will fall sick and spend the money or issues will come up and claim the the money. Consultantation fee is #1000
Another challenges associated to this is that people do misunderstood to be a chief priest (Attama) and sees him as one who does evil or sorcerer.
Materials for the practices
* ofor(staff of authority) : which represent and signifies truth
* mgbirigba(bell) : used to beckon gods
*anwa(psalm): it reveals hidden things
*inyo(mirror) : for viewing things
*ego ochie(old coin) :used to call on the ancestors
*akaraka(seashell) : it represent water spirits
*ashakpa(cowry) : it is also used to beckon sea spirits
*njela mmiri (periwinkle) : Beckon sea spirit
*izere(praise singing) : used to call upon the gods with song
*Oji (kolanut) : used to communicate the gods
*mmanya(hot drinks) used to appease gods
*odo : used to call upon the gods anger
*ose oji (alligator pepper) : used in telling gods what to do
*utaba(snuff) : used to mellow the gods down
*nsi egbe(gun powder) :used to carry up prayers and request to god through fire
*aziza (broom) : for cleaning gods arena
*ade(calabash) : used to offer kolanut to the gods.
Some medicinal leaves
*kitika : it cures wound and prevents it from bleeding
*guava : for treating malaria
*ntito : it cures nganweka(witlo)
Treatments
*He cures stroke
*he cures barreness
*he cures others
*sexually transmitted diseases (oria Nwanyi)
Taboo associated with the profession
*fornication or adultery.
Plate 6: Traditional medicine practioner in Ovoko
Okpa making (bambara nut)
Participants : Patricia Nwoga
Age: 68
Occupation : Okpa cook
Okpa is a food Ovoko is well known for, they give their okpa a special taste. Most families in Ovoko try to make ends meet through okpa business as it is lucrative and they are well patronized, We had the taste and it was.
How to make Okpa
Okpa seed (bambara nut) is but in the market, taken to engine operators who grind and sieve it. Ingredients such as uziza, ose(pepper) and mmanu (red oil), and salt are used for the preparation, after adding or mixing all the ingredients you turn it, After which you tie it with Jiara (Banana leaf) and cook it.
Ovoko traditional bone setting (orthopedic)
Participant: Agbo Virginia
Village : Umuachi ovoko
Age : 50
Mrs Agbo did not learn it, it was passed down to her as it goes in lineage but her grandfather helped to guide her on how to do it. She doesn't charge patient, it left for patient to decide on how much he/she will offer her after treatment. People from different places like Enugu, Onitsha, uzo-uwani, Obollo and Edem come to seek her services.
Plate 7: Bone setting equipments
Traditional rainmaking
Participant : Onyemaechi Jude Eze
Village : Umuachi ovoko
Age : 49
Occupation : Rainmaker/carpenter
Rainmaking is something inherited from lineage, is not something learnt and practiced commonly. Sometimes when there is ceremonies in Ovoko community through this rain making process. The rain would be pushed to another direction in other not to ruin the ceremony. Mr Onyemaechi at a time wanted to stop but was encouraged by Rev. Father Obayi that it is not evil but done in benefit of the community.
Process of rainmaking
Ejuru Osisi is the leaf used for rainmaking, when you get two leaves of Ejuru Osisi, you position them closely in two opposite directions and begin incantation with water and kolanut. After it will take quite time before it take effect. And there is no taboo associated with the practice.
Storytelling
Participants: Simeon Omeko
Village: Ulunya Ovoko
Age : 47
Storytelling is the conveying of events in words , and images , often by improvisation or embellishment . Stories or narratives have been shared in every culture as a means of entertainment ,education, cultural preservation , and to instill moral values . Crucial elements of stories and storytelling include plot ,characters , and narrative point of view. Storytelling or fairytale is used didactically to teach Mora lesson, represent culture and most especially in traditional African society most especially the igbos use fable in their storytelling.
Fable is a story with animal characters performing the roles of humans. Storytelling is used to preserve people's culture. Storytelling is also a gift because not everyone is good at storytelling. Mr Omeko told us story about Tortoise, Elephant, antelope and Lion featuring the rest of the animals. The story purely represent their culture and tradition and the names they use for animals. Door in the story is ngbo and that is what is Ovoko dialect for it. We also met a diviner in his bar by name ifeanyi Ugwuowo who is from Amahaba ovoko, who is also a traditional medicine doctor who treats people of ailments and he is also a fortune teller.
Midwifery system of birth delivery in Ovoko
Participants : Odoja peter Ede
Sex: male
Age: 82
Religion : Christianity
Social status : Ozo okwuakpu
Education: standard 4
Current occupation : farming
The forefathers and the father were midwives and he inherited it from them. He is still practicing it till date. But nowadays women prefer going to the hospital because they are discouraged of going to traditional midwifery when there is modern hospital. He is been patronized by married women from the village. After successful delivery he will thank Chukwuokike Abiama(God). He doesn't collect anything from them. After safe delivery whichever amount you want to give him, he accepts it, and it is more of charity. After two weeks of safe delivery, the family will invite him, he will go with his friends and family and they will cook for them, in which they all will eat and drink and after which they will bury the umbilical cord (Elo).
Most of the challenges sometimes the Nhe (placenta) will not come out and that becomes a big problem. When it happens he stands the woman up and use his own hand to press the stomach then the placenta will come out with blood.
Tools/equipment Leaves such as Akpu-etoro, he will squeeze it and give the pregnant woman to drink, this enables the woman to deliver successfully.
Plate 8: Midwifery attendant and herbs in use
3.2 Discussion
According to Igwe Christopher Arua, the indigenous king of Ovoko community. He told us that, when ovoko migrated from Amala Enugu-ezike, that they fought a tribal war with Obukpa and collected lands belonging to Obukpa. After much inquiry I was informed that truthfully Ovoko fought with Obukpa but Obukpa collected the lands belonging to Ovoko which is contrary to what igwe Christopher Arua told us. I compared both communities geographically and realized that Obukpa are in a more favorable topographical area and have more land mass and hectares of lands more than Ovoko. And Ovoko doesn't have enough land in which king Christopher Arua said earlier which is preventing them to have a large market. If actually they collected lands belonging to Obukpa, they should be living in a more comfortable geographical area more than Obukpa.
Although sometimes there is this saying that "Ebe onye bi ka ona awachi" meaning that where one lives is where he protects, he is trying to counter it in other to escape from the shame and disparagement of being defeated and to protect the dignity of his community. And to every story there is also two sides of it but I believe that even if my judgemental speculation is wrong, it is obvious that both communities are trying to counter the story in other to maintain superiority.
CHAPTER FOUR
4.1 Summary
Ovokp migrated from Amala Enugu-ezike some time in the past to their present day place, they migrated with them their deities which is their ancestors, one of the deities they migrated with is Akprokwe and that is why sometimes they are refered to as Ovoko akpurukwe . Ovoko just like every other igbo community is rich natural resources, cultural heritage and traditional practices. The Indigenous knowledge system of Ovoko is worth studying. They have organized government. Ovoko have a very small land mass which is affecting the the people. Every community requires enough land for agriculture and grazing.
4.2 Recommendation
Ovoko have a very good cultural heritage which should be maintained in other to prevent their cultural heritage from going into extinction. Because culture is what people are known for and when people lose their culture because modern religion mentality or colonial mentality, such people and culture refuse to have a past and the will swerve into a extinction in a tangent.
In Ovoko a woman caught in adultery is punished or made to under some penalties, but the male counterpart is spared or goes Scot free, it is a display of inequality and gender marginalization, and this act encourages men to keep cheating or keep committing adultery because of the fact that they won't be punished or penalized when caught. It is a very bad practice which should be stopped and the act of not regarding women as a gender who should enjoy certain right should also be put to an end.
4.3 Conclusion
Ovoko Igboke is the ancestral father or the founding father of the three communities in Ovoko which are Umelo, Umulolo and Ajuona. That is why he is celebrated in of their festivals. Igba Omabe which is used in rememberance of their founding father, it is celebrated annually among the three autonomous communities in Ovoko. Ovoko has rich culture and they value they cultural heritage.
REFERENCES
1) John Tharakan (2017).Indigenous Knowledge Systems for Appropriate Technology Development, Indigenous People, Purushothaman Venkatesan, IntechOpen, DOI: 10.5772/
2) Achebe, Chinua (1958) Things fall apart. New York, Astor-honor.
3) Achebe, C. (1975). Morning yet on Creation Day. New York : Anchor Press 175 P.
4) Achebe, C. (1978). “The Role of the Writer in a New Nation.” In African Writers on African Writing, London: Cox and Wyman.
APPENDIX 1
LIST OF INFORMANTS
S/N
NAME
SEX
SOCIAL STATUS
AGE
PLACE OF INTERVIEW
1
IGWE CHRISTOPHER ARUA
MALE
HIS ROYAL HIGHNESS
80
OVOKO IBEKU
2
CELINA ARUA
FEMALE
QUEEN
60
OVOKO IBEKU
3
CHUKWUEBUKA UGWUANYI
MALE
CHIEF PRIEST
32
OVOKO IBEKU
4
UGWU OMEJE FRANCIS
MALE
ELDER
70
OVOKO IBEKU
5
ONAH CORNELIUS EJIOFOR
MALE
-
43
UMUOGENE
6
PATRICIA NWOGA
FEMALE
-
68
UMUOGENE
7
AGBO VIRGINIA
FEMALE
-
50
UMUASI
8
SIMEON OMEKE
MALE
-
52
ULUNYA
9
IFEANYI UGWUOWO
MALE
-
47
AMAHABA
10
EZE JUDE ONYEMAECHI
MALE
-
49
UMUACHI OVOKO
11
ODOJA PETER EDE
MALE
ELDER
82
OKWUAKPU
APPENDIX 2
LIST OF PLATES
PLATE 1: Pictures of Okpeyi, ekpru ugba and abaru ugha 11
PLATE 2: Traditional Ruler of Ovoko 15
PLATE 3: Picture of Chief Priest of Ovoko 18
PLATE 4: Picture of Obo Ohururu for extracting palm win 19
PLATE 5: Blacksmith equipments 20
PLATE 6. Traditional medicine practitioner in Ovoko 23
PLATE 7: Bone setting equipments 24
PLATE 8: Midwifery attendant and herbs in use 27
APPENDIX 3
LIST OF PLANTS
S/N
LOCAL NAMES
ENGLISH NAME
BOTANICAL NAMES
FAMILY
THERAPEUTIC USE
1
Akpu-etoro
Willow oak
Quercus phellos
fagacea
It aids women for safe delivery
2
----
Indian bean tree
Catalpa bignonioides
biognonia
It stops bleeding
3
Abaru ugba
Sweet chestnut
Castanea sativa
fagaceae
It used for preserving okpeyi seed
4
Guava leaf
Peruvian-creeper
Araujia sericifera
apocynacaae
For treating malaria
5
Ejuru osisi
Princess tree
Paulownia tomentosa
Paulowniaceae
For stopping rain
6
okpeyi
Empress tree
Paulownia tomentosa
paulowniaceae
Use for making traditional seasoning cube
7
Root
beech
Fegus cylvatica
fagaceae
For treating wounds
8
leaf
Turkish filbert
Corglus columa
betulacea
For treating wounds
TITLE PAGE
INDIGENOUS KNOWLEDGE SYSTEM AND PRACTICES IN OVOKO 2021
TABLE OF CONTENT
Title Page i
CHAPTER ONE
1.1 Introduction 1
1.2Research Questions 3
1.3 Research Objectives 3
1.4 Methodology 3
1.5 Significance of the study 4
1.6 Limitations of the study 5
CHAPTER TWO
2.1 Literature Review 7
2.2 Study Area 8
CHAPTER THREE
3.1 Data Presentation 10
3.2 Discussion 28
CHAPTER FOUR
4.1 Summary 29
4.2 Recommendation 29
4.3 Conclusion 30
References 31
Appendix1- List of informants 32
Appendix 2- List of plate 33
Appendix 3- List of plants. 34
UNIVERSITY OF NIGERIA NSUKKA
FACULTY OF ARTS
DEPARTMENT OF ARCHAEOLOGY AND TOURISM
TOPIC:
THE INDIGENOUS KNOWLEDGE SYSTEM AND PRACTICES IN OVOKO 2021
A REPORT
PREPARED IN PARTIAL FULFILMENT OF THE REQUIREMENTS FOR THE COURSE
ACH 231 (FIELD WORK 1)
BY
Literatus, KINGSLEY NNAMDI EZEH(EZEDU-UKEHE)
COORDINATORS: DR. MAUREEN ARUOMA
DR. N. G. OLOLO
DR. OBINNA EMEAFOR
MR. FESTUS ONAH
MR. JAMES ONYABOR
DECEMBER, 2021
A good article 👍😁
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