ABSTRACT
Igbo family is faced with the challenges of modernity
evident in innovations and changes in patterns of life. In the light of this,
the study examined the socio-religious effects of modernity on Igbo family. The
work studied patterns of life in the traditional Igbo family such as economic
life, social life, political life and religious life. The researcher discovered
that many of the norms and values found in the traditional Igbo family are no
longer observed in the modern Igbo family. The study also discovered that
modernity has impacted both negatively and positively on Igbo family. Paramount
among the negative effects of modernity on Igbo family discussed are
individualistic spirit, ill-training of children by some parents and some good
traditional values such as morality, good sanctions and taboos, respect for
elders, decent dressing, etc. positively, modernity has brought about western
education and eliminated some of the harmful cultural practices of the Igbo
like human sacrifice, killing of twins and slave trade.
CHAPTER ONE
INTRODUCTION
1.1
Background of the Study
The Igbo people live in the eastern part of Nigeria. They
are bounded in the East by the Efik and Ibibio who seem to share some cultural
similarities with the Igbo. In the North are the Idoma and the Igala while in
the West are the Benin, the Urhobo and the Isoko ethnic groups. The Ogoni and
the Ikwere are in the South. Majorit y of the Igbo live in Anambra, Abia, Imo,
Enugu and Ebonyi States of Nigeria. Others also live in parts of Delta and
River states.
The above geographical background explains the rich cultural
heritage of the Igbo. One of such cultural institutions being approached is the
Igbo family system. The origin of the Igbo family system is difficult to trace
in spite of the long years of education, and -the influence of western
civilization. The reason for this could be due to different traditional world
views, external influences and cultural meanings. From such names as Ahudie
or husband's body, Nkem or mine, Enyidie or husband's friend or
companion, one could deduce that it is as old as man or started with the origin
or man. It is a social fact that Igbo family came into existence in order to
integrate Igbo cultural values, norms and traditions into a web of
relationship. Consequently, one is related to another in Igbo society either by
blood or by marriage.
Igbo
family is therefore defined as the basic primary social, religious, economic
and political unity of the wider society made up of the father, mother,
child(ren) or ward(s). Individualism is said to have no place in Igbo
family system. The reality of this is found in the extended family system.
As an integral part of Igbo family system, the extended
family members include patrilinial and matrilinial uncles, aunts, cousins,
nieces, nephew and in-laws. In Igbo family affairs, they have a say and have
always made moral, social, economic and religious commitments to the growth of
Igbo family system.
They have craved and encouraged
traditional values of their family members and their firm grip on their members
has promoted the traditional Igbo pattern of life. Igbo people abide by the
norms and traditions of their culture. This explains the reason why certain
characteristic features can be predicted of the Igbo. For instance, the Igbo
people are hard working and believe strongly in the dignity of labour. This is
so because agriculture was their chief employment and everyone, even the
children and women are engaged in it. Igbo tradition explains that the need for
increased labour and agriculturally enhanced productivity explains the need for
more than one wife in the traditional setting of Igbo family life. It was so
too because they had no beggars and could not be acquainted with idleness. Igbo
family had respect for elders because they believe that the elders are the
closest link to and represent the ancestors. They believe in the enhancement of
life, that is the reason why they abstain from bloodshed. This enhancement of
life has added value for the unborn and the living dead in Igboland. Thus
through this unborn and the living dead there seems an endless communication
between the world of the spirit and the
world of the living. Through this, they could reincarnate to their families
from time to time.
The value system of the Igbo family life concerns every
member. The family members believe in the brotherhood of every member. Thus
they love to serve not to be served. They abhor jealousy because it could cause
one to harm another. The spider web relationship which exists among the Igbo is
shown in such expression as "onye bebe nwanne ya ebebe" (when
one cries, his relatives cry also).
The above mentioned spider web relationship has promoted
Igbo religious morality which has impacted good moral conduct on every member
of the family. They also set taboos and place sanctions which serve as a moral
guides to Igbo family life. These socio-religious moral background in
traditional Igbo life gave a bearing, a guide and principle on which the people
hinge their whole life activities. Traditional Igbo people believe in
achievement orientation and self-efforts which are still rewarded with traditional
titles or merit awards such as Ogbuagu, Ikemba, and Dike.
In Igbo family system, there is
no room for celibacy. Life is seen as a continuous circle of events revolving
around the family. Every member is an active participant. In marriage, the
bridegroom makes the approach indirectly through an intermediary "onye
aka ebe" (witness) or "onye ajuju" (an inquirer or
middleman). It is assumed that the matter remains secret between the
three parties namely; the bridegroom, the bride and the intermediary. Until public
declaration, if a bridegroom mismanages his marital approach and the matter
gets to a public talking point in the village, the intended marriage could
miscarry. This could be based on the activities of evil or wicked tale bearers
whose intents and purposes arc to misinform and misrepresent issues concerning
the persons and families concerned. These are called ndi agbugba or ndi
emu (the gossippers). In spite of these characteristics of Igbo family
pattern of life, there exists equally some harmful marital practices in
Igbo family institution.
The advent of colonialism and
missionary activities in Igboland brought about western education and
civilization. This meant culture and in the words of Chinua Achebe things fall
apart and things are no longer at ease. There were tremendous changes in
authority and every sphere of Igbo life. However, the researcher’s concern here
is on the effects of modernity on Igbo family, respect for elders seems to be
affected because the spirit of individualism has taken place. Modernity has its
influence on worldly passions, materialism and affluence. These are in enmity
with Igbo cultural norms and values such as diligence, respect, honesty, hard
work, patriotism, patience, truth telling and responsibility in Igboland today.
The negation of patriotic acts has negatively affected Igbo cultural
institution exemplified in Igbo family life. Less premium is placed on moral
character of spouses because materialism seems to becloud their sense of
objectivity to ideals and principles upon which Igbo family is built upon. Some
parents especially mothers insist that it is either the men after their heart
or no marriage. The men in question may be of questionable character but due to
financial and material gratification,
they see giving their daughter in marriage as an appreciation to such men who
might be as old as their husbands. There are few cases such spouse must have
been dating their would be mother-in-laws. In order not to loose them, they shift
such relationship to their daughters in the name of marriage. Such mothers use
all sorts of methods such as pleading, threats and petting to establish
acceptance to the relationship. This is especially the case where such mothers
are widows who turned business women. The patronage they receive from such
intended in-laws is not easily forgotten, further, it is made a reference point
and with a promise of receiving more if marriage is established. This is
observed that when such marriage takes place in the family, the in-laws go to
bed with their mother in-laws.
The Igbo family in modern time
has witnessed conflict of cultures. The acid of modernity does not only pollute
Igbo system, but appears to bring about negligence and disregard on the Igbo
value system. A look at what constitutes the statement of the problem will
shade more light on the effects of modernity on the socio-religious activities
of the Igbo as experienced in the family.
1.2 Statement
of the Problem
The above background to the
study reveals that there is a culture contact between Igbo culture and western
culture leading to a serious conflict of cultures. The western culture has
diffused in Igbo family and has eroded the core socio-religious values of the
Igbo family system. The preference for and gluing to western culture has some benefits but its effects on
Igbo family leaves much to be desired. Is modernity a curse or a blessing in
Igboland. This has not been addressed by sociologists of religion, but has
received comments by such literary and historical gurus like Achebe and Afigbo.
Culture is dynamic in transforming people, institutions and relationships. The
substance in this statement has not been investigated in recent time.
Consequently, the weight of modernity on Igbo family in the age of internet,
globalization, computer and other civilizing agents have challenged this thesis
to raise the following research questions on the socio-religious analyses of
effects of modernity on Igbo family:
(a)
How can the traditional value system
of the Igbo people be revived?
(b)
How can the Igbo morality, good
sanctions and taboos be restored?
(c)
How did modernity come to be and
persists?
(d)
How has modernity affected the
pre-colonial Igbo family and modern Igbo family?
(e)
What are the socio-religious
effects, challenges and difficulties posed by modernity on Igbo family?
1.3 Purpose
of the Study
The objective of this study is to investigate, analyze and
find functional answers to the above research questions. A balanced view of the
meaning, origins and the western cultural encounter with Igbo culture will also
make our purpose. There is need therefore to examine how these indices of
modernity have affected the life styles and the attitudinal orientation of the
Igbo. An analysis of the traditional Igbo family and modern Igbo family will
help to see how changes have taken place in Igbo family system. It is our purpose to proffer solutions to the
research work so as to impact more values on Igbo family system in particular and
Nigerian family system in general.
1.4 Significance
of the Study
The thesis is significant as
the most recent research on socio-religious analysis of effects of modernity on
Igbo family. This research would help draw a policy guideline on the effects of
modernity on Igbo family. As a reference point to the individuals, institutions
on Igbo family system, the study is significant in promoting balanced
understanding, social cohesion and harmony in the whole society. The society is
placed in a better position to mirror the image of the family. The study would
make our future generation have an improved conception of their fore-bears'
world-view. This will promote their value system. The study challenges the
church and the family in Igboland to dialogue so that peace, security and unity
would reign in Igboland through mutual tolerance, accommodation and respect for
human dignity.
1.5 Scope of the Study
The scope of the study refers to the area covered by the
research. The research topic: Socio-Religious Analysis of effects of
modernity on Igbo family explains the focus of this work. The
conflict of cultures between traditional Igbo family and modernity in Igbo
family system are examined in Igbo states as Anambra, Abia, Imo, Enugu and
Ebonyi states.
1.6. Methodology
This research employed primary
and secondary sources of data collection. The primary sources include
interview, historical and observation methods. The secondary sources include
literary and documentary sources such as journals, books, magazines,
dictionaries and encyclopedia. Others include discussion, chart and logical
reasoning. No single method is for a valid and reliable data, a combination of
primary and secondary data from resource persons and key informants ensured a
reliable working data on the research question.
This research employed sources
which are interview, historical method, observation method, journals, books,
magazines, dictionaries and logical reasoning
1.7
Definition of Terms
There are relevant key words like society, religion,
modernity and family will be explained/defined for the purpose of objective
clarity and understanding. To these the research turns;
Society
Society comprises a group of persons living together,
sharing the same world-view for the common good of its members. The Igbo
society in the pre-colonial time was characterized by the bound of mutual
reciprocity and collective effort of each member, and this was derived from the
world view which have its basis on religion. Whenever there is conformity of
order in any given society, there would be sure stability and harmony in that society. That
was the reason why the Igbo society was bound together in all their activities
and there existed brotherly love and morality in the Igbo society.
Religion
Religion in this research refers to an affixed relationship
between man and God and between man and his neighbour. In other words, religion
refers to a set of beliefs, practices, norms and values linking man to God and
to his neighbour.
Modernity
Modernity is an evolution of change in the human life. It
brought about change in human application. Modernity brought change in the way
and pattern of Igbo life style, however, it is not only on progressive aspects
but also in the retrogressional dimension in people’s lives. In other words it
is a mixed blessing to humanity. It induces on Igbo family almost wither the
cultural norms and traditions of the Igbo taboos and sanctions are no longer
employed in their daily activities except in some local villages of the Igbo
where the vestiges of taboos and sanctions are. Because no sanctions are
employed, does appear that the height of immorality is high. Every one does as
pleases, respect for elders are seen as nothing again, a child can beat up his
elderly parents and so on. In fact all sorts of vices are seen in these modern
times, kidnapping is now the routine culture of the people, it is now the
quickest way of money making. To some, today, it is civilization. For the
researcher, it is the height of incivility and the heralds of people who have
devalued their traditional norms, customs and culture.
In essence modernity helps to abolish the harmful cultural
practices of the Igbo people which are against humanity and these includes
killing of twins, humans sacrifice, slave trade and "slavery" and so
on.
Family
The family is understood in
this research as referring to the primary, social, religious, economic,
political and moral unit of Igbo society. It is hierarchization made up of the
father, mother and children or wards. The Igbo family is more of extended type
which involves husband, wife/wives, children, aunties, uncles both from
maternal and paternal lineage or blood related family. This type of family
creates conditions for mutual affection amongst its members. And for this
reasons, every member is fixed together, carry out each members need for the
sustenance and progress of the family.
The induced modernity made it that the extended family type
practiced by the Igbo family is no longer strong as it was in the pre-colonial
times. The modern Igbo adopted the nuclear form of family, where almost
everyone is concerned after his own family which involves the man, wife and
children. Perhaps this type of incivility often warrants killings, kidnapping
and all sorts of nefarious acts in the family.
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