– Christianity and Autochthonous Burial Rites Among the Ovim Igbo –
Download Christianity and Autochthonous Burial Rites Among the Ovim Igbo project materials: This project material is ready for students who are in need of it to aid their research.
ABSTRACT
This research work is a product of the researcher’s desire to contribute to the existing stock of knowledge on Christianity and autochthonous burial rites. The study aims at bringing out the essence of mortuary protocols in the traditional culture.
The study also looked at the changes that have taken place in the performance of traditional funeral rites in Ovim and else where. The research adopted the qualitative method of data collection and analysis.
Conventionally, in ethnographic research of this nature it is impossible to known before hand the people that have relevant information for the study. Therefore, in carrying out this research all the culture bearers are potential informant (sample).
The instruments used for data collection are note-taking and audio cassette recorder for the interview while video recorder, still photograph, field notes are used for the participant observation and focus-group discussion (FGD) aspect of the inquiry.
Therefore, the researcher recommended that people should separate between the traditional funeral customs from the western and Christian funeral customs.
INTRODUCTION
Throughout history and in every human society, the disposal of the dead has been given special significance. The practice was originally motivated not by hygienic considerations but by ideas entertained by primitive peoples concerning human nature and density.
This conclusion is clearly evident from the fact that the disposal of the dead from earliest times was of a ritual kind. Palcolthic peoples, such as the Nearnderthals and later groups not only buried their dead but provided them with food, weapons, and other equipments, thereby implying a belief that the dead still needed such things in the grave (Jacob, 2003).
Among the Ovim Igbo, the type of burial rites given to any person greatly depends on how the person dies, his age, sex and status in the community.
Isechei (1978) observes that death after a ripe old age is regarded as good death, while death before this age-death by accident or death by detestable illness like leprosy or small pox is regarded disposed off and no proper burial rites take place until after an elaborate purification ceremony.
When one dies a “good death” every effort is made by the relations to give befitting funeral rites to him, in order to enable him go home happily and be satisfied.
Before the burial, the body of the deceased is symbolically prepared for its journey to the spirit-land by undergoing a ritual washing with water and anointing with camwood dye, (Uhie). After this, the body is decorated ready to join the company of other spirits in the spirit-land.
REFERENCES
Akroyd, S. and Hughes, J.A. (1981). Data Collection in Context. London: Longman
Afianmagbon, B.E. (2002). “Burial Rites in Benin Tradition,” Onwuka, J.O. (ed).Nigeria Peoples and Cultures:Historical and Socio-Structural Perspectives.Enugu: Echrisi and Co, pp. 204-201.
Arinze, F.A. (1970). Sacrifice in Igbo Religion. Ibadan University Press.
Awolalu, J.O. and Dopamu, P.A (1979). West African Traditional Religion. Ibadan: Oniboneje Press.
Bascom, W. (1969). The Yoruba of Southwestern Nigeria: Case Studies in Cultural Anthropology. Halt, Rinehart and Winston, Inc.
Basden, G.T.(1921). Among Ibos. London: Frank Cass.
StudentsandScholarship Team.
Be the first to comment