Ikenga

Last updated
Ikenga
Alusi of Time, Success and Achievement
Planet Mars
SymbolRam's Horns
ColorRed
Number3
Equivalents
Roman equivalent Saturn

Ikenga (Igbo literal meaning "strength of movement") is a horned Alusi found among the Igbo people in southeastern Nigeria. It is one of the most powerful symbols of the Igbo people and the most common cultural artifact. Ikenga is mostly maintained, kept or owned by men and occasionally by women of high reputation and integrity in the society. It comprises someone's Chi (personal god), his Ndichie (ancestors), aka Ikenga (right hand), ike (power) as well as spiritual activation through prayer and sacrifice. [1]

Contents

Ikenga is exclusively an Igbo symbol. Nevertheless, various peoples of Southern Nigeria have slightly different notions of the components of an individual personality, but all agree that these various aspects can only be affected through ritual and personal effort. Some variants of it are found in Ijaw, Ishan, Isoko, Urhobo and Edo areas. Among the Isoko people, there are three types of personal shrine images: Oma, which represents the "spirit double" that resides in the other world; Obo which symbolizes the right hand and personal endeavor and the lvri which stands for personal determination. In the Urhobo areas it is also regarded as Ivri and in the Edo areas it's called Ikegobo. [1]

Functions of Ikenga

Symbol of Achievement

Ikenga is a personal embodiment of human endeavor, achievement, success, and victory. Ikenga is grounded in the belief that the power for a man to accomplish things is in his right hand. [2] It also governs over industry, farming, and blacksmithing, and is celebrated every year with an annual Ikenga festival. [3] It is believed by its owners to bring wealth and fortune as well as protection.

God of Time

Two-faced Ikenga is the oldest concept of Ikenga in Igboland. It is a two-faced god, with one face looking at the old year while one face looks at the new year. This is the basis of the oldest and most ancient Igbo calendar. [4] As a god of beginnings, it has the praise name of Ikenga owa ota.

Consecration of Ikenga

Ikenga requires consecration before usage. Normally, an Ikenga is consecrated in the presence of one's kinsmen or agemates by lineage head. Offerings of things like yam, cock, wine, kolanuts and alligator pepper are sacrificed to it. Consecrations are often more elaborate and occasionally less depending on the financial strength of the owner. If the owner is devoted, he feeds his Ikenga on a daily basis with Kola and wine and periodically, especially before an important undertaking, he offers sacrificial blood of a cock or ram to induce the spirit to help him succeed. Afterward, the owner also offers thanksgiving to his Ikenga for helping him achieve success. Success as believed, solely depends on their personal Chi, represented by Ikenga and the support of kinsmen. [1]

Forms of Ikenga

According to M.D.W Jeffreys, there are three types of Ikenga: ikenga mmadụ (human), ikenga alusi (spirit), and ntu aga (divination objects). The first is a fully developed human figure with horns, seated on a stool. The second is a cylinder with horns. The divination objects are small and simple and come in different shapes. [5]

Warrior Ikenga

The most famous type of ikenga is probably the "warrior," depicting a well-developed human figure with horns and a fierce expression. It is seated on a stool, holding objects in both hands. The right hand holds a knife with a pronounced handle and a slightly curved blade, the left hand a tusk or more often, a severed human head with eyes, nose, and mouth bulging out of the concave face. [5] The warrior ikenga corresponds to the stage in life when men are expected to demonstrate their military prowess. Owned by many of the younger members of the age grade, it depicts the ideal young man: robust, wearing the warrior's grass skirt, and holding a knife and a severed human head. This pose used to be seen in warrior groups when they performed dances. [6]

The knife is always held in the right hand, called aka ikenga (the ikenga hand), and the ikenga is also called a shrine to the right hand. In recent times the overt violent element of the severed head and knife has been replaced by metaphorical way as symbols of aggression. The most characteristic of all the iconographic elements of the ikenga, the horns (opi), also carries this lii, also carries this connotation. The Igbo proverb says, "The ram goes into a fight head first" (Ebune jị isi éjé ogụ); that is, one must plunge into a venture in order to succeed. [6]

Community Ikenga

A second major ikenga type, an elaboration of the warrior form, has a superstructure with human or animal images, or both. The seated figure often displays a tusk in the left hand and a staff in the right. In many examples, ichi marks are represented on the face. Some of these figures, especially the very large ones, often are more than a meter high, do not belong to an individual but to an age set or a lineage segment. [7] These community Ikenga figures stand for group rather than individual achievements and prestige, and demonstrate continuity between the individual and society. [8] They are related to the display figures known as Ugo n'acho mma ("the eagle seeks out beauty") and display a great deal of artistic inventiveness.

In the simpler examples of this group, the superstructure on a disk base supports animal figures. Other large Ikenga have very intricate superstructures consisting of two horns that circle the sides of the head and continue upward to form another circle terminating in snake heads. Pointed protrusions occur on the lower part of the horns. Above the head are four ram heads and one or more leopards at the top. [7] The motifs on the community Ikenga tend to have complex head dress signifying collective ownership. The motifs also depicts what the community is known for, for instance whether they are known as warriors, hunters, traders or predominantly farmers. During the annual festival, all male born during the previous year are brought before the community Ikenga and thus are validated as community numbers. [1]

Titleholder's Ikenga

Wooden statue of a man with ram horns. Tropical Museum Collection. COLLECTIE TROPENMUSEUM Houten beeld van een man met ramshoorns TMnr 5112-1.jpg
Wooden statue of a man with ram horns. Tropical Museum Collection.

The elaborate ikenga figures, especially those with superstructures, seem to correspond to the more advanced, title-taking stages in a man's life. The three-legged stool, known as the Awka stool, was reserved for one of the highest rank of the title system, the ozo title. The staff indicates authority, and comes in a complex hierarchy, from a simple wooden one to a rod of forged iron with brass rings. The most common type represented in ikenga is the nsuagilign, distinguished by openwork on the shaft. The tusk, okike, held in the left hand, is used as a trumpet, odu. It alludes to the elephant, a widespread symbol for power and leadership. A stool and tusk, though not a staff, were often carried for persons of high title by a young boy or a girl.

Most of the elaborate ikenga bear the ichi scarification pattern, consisting of parallel vertical lines on the forehead and temples. Scarification was a professional specialization of experts from the Awka community. The ichi marks were used to distinguish the highest-ranking members of the title societies, as well as sons and daughters of the nobility. A superstructure usually also consists of references to animals. One prominent animal used on the titleholder ikenga figures is the leopard, agu, the king of the animals and an emblem of the political authority of a titled man. The horns of the ram or other animals, found on all ikenga figures, signify power and aggression. Many elaborate examples display a whole figure of a ram, or at least a full head. Snakes, birds, and turtles may also be included on the ikenga.

Numerous ikenga, both the warrior and the titled person's types, have a row of pointed projections flanking the head, usually three or another odd number on each side. Ikenga in the southern Igbo area have three knobs on a horizontal bar. Besides being associated with Ikenga, the number three is also associated with males throughout West Africa. These projections may stand for nzu, cone-shaped pieces of chalk used in rituals. This native chalk, suggesting purity and protection, is sometimes applied to the eyes and temples. High-ranking people need magical protection because they are often objects of envy, which is commonly expressed by witchcraft. [8]

Mythology and Fables Featuring Ikenga

Wooden carving of Ikenga Statuette masculine ikenga, Nigeria, Musee du quai Branly.jpg
Wooden carving of Ikenga

According to Ndi Ichie Akwa Mythology and Folklore Origins of the Igbos, Ikenga was the son of Ngwu, and was a bold warrior and fantastic wrestler. He was reputed with the ability of flying from one Iroko tree to another. He was the first living man in living memory to earn the title Ogba-aka ari Oji which meant a climber of iroko tree without the aid of strings. Ikenga lead the Nkwo nation in the first and famous river of sea battle ever undertaken by any nation in the Oji country. Mermaids came to fight for the Edo people and many Ododo warriors rode on the backs of mammoth sharks and crocodiles. Edo herbalists had the power to conjure large stones to fly and ram on the buildings of the Nkwo nations to destruction. The war was intense and lasted one month. For the first time, the use of green foliage camouflage was introduced by Ikenga and his warriors so that they appeared as floating bushes on the seas, until they came close enough on their targets to rout the Edo and Ododo enemies.

Many of the will-o-wisps sent by Edo country were destroyed. When the Edo and Odo warriors saw that they were being defeated and were forced to retreat back to their territories they made a final desperate lunge to grab the only Ndi Ichi Akwa in Ngwu's possession. Ikenga rallied around his father's palace to repulse Ododo and Edo stalwarts. Many casualties were sustained by both sides until Ikenga came face to face with the four eyed monster called Ajikwu akpu isi who had six horns.

Ajikwu akpu isi bellowed out his fearsome shriek which thundered through the jungle in repeated echos that the verdue quivered in ominous pulses. The monster roused his fierce rage by scampering round his position as a means of revving up his momentum and sharpening a deadly attacking pulse. The vibrations burgeoned into a nauseating earthquake in the area. He mixed his excrement with urine and splashed the corrosive mixture in Ikenga's direction. Ikenga used his ekpeke shield and in a series of athletic diving and feigning withered the ferocious onslaught. In the same split second however Ajikwu akpu isi had charged towards Ikenga as he snorted and roared. Ikenga sprang onto an overhead tree branch like a huge cat and somersaulted round it to suspend atop on his hands like an acrobatic gymnast.

As Ajikwu akpu isi thundered underneath in his charge, but missed Ikenga's backside by centimeters, Ikenga flung himself on the top horns of the monster. The two combatants hurtled through jungle flora and fauna in mortal battle. Ikenga mustered the last gram of strength in a titanic muscle flex as he twisted the neck of the beast which broke with such nerve shattering crack. There were few groans and whimperings followed by death thrubs and ghostly silence pervaded the vast jungle. The Edo and Ododo warriors were stupefied by the incredible spectacle and in a momentary recovery they retreated in disarray. [9]

Proverbs and Prayers Associated with Ikenga

Related Research Articles

<span class="mw-page-title-main">Igbo language</span> Niger–Congo language of the Igbo people, mainly spoken in Nigeria

Igbo is the principal native language cluster of the Igbo people, a meta-ethnicity from Southern Nigeria.

<span class="mw-page-title-main">Odinala</span> Religious practices and beliefs of Igbo people

Odinani or Odinala, also known as Omenala, Omenana, Odinana, Ọmenani, Ọdịlalị, or Ọdịlala, are the traditional cultural beliefs and practices of the Igbo people of south east Nigeria. These terms, as used here in the Igbo language, are synonymous with the traditional Igbo "religious system" which was not considered separate from the social norms of ancient or traditional Igbo societies. Theocratic in nature, spirituality played a huge role in their everyday lives. Although it has largely been supplanted by Christianity, the indigenous belief system remains in strong effect among the rural and village populations of the Igbo, where it has at times influenced the colonial religions. Odinani is a pantheistic and polytheistic faith, having a strong central deity at its head. All things spring from this deity. Although a pantheon of other gods and spirits, these being Ala, Amadiọha, Anyanwụ, Ekwensu, Ikenga, exists in the belief system, as it does in many other Traditional African religions, the lesser deities prevalent in Odinani serve as helpers or elements of Chukwu, the central deity.

<span class="mw-page-title-main">Orisha</span> Spirit that reflects one of the manifestations of Olodumare (God) in the Yoruba religious system

Orishas are spirits that play a key role in the Yoruba religion of West Africa and several religions of the African diaspora that derive from it, such as Cuban, Dominican and Puerto Rican Santería and Brazilian Candomblé. The preferred spelling varies depending on the language in question: òrìṣà is the spelling in the Yoruba language, orixá in Portuguese, and orisha, oricha, orichá or orixá in Spanish-speaking countries.

<span class="mw-page-title-main">Nnewi</span> City in Anambra State, Nigeria

Nnewi is a commercial and industrial city in Anambra State, southeastern Nigeria. It is the second largest city in Anambra state after Onitsha. Nnewi as a metropolitan area has two local government area, which are Nnewi North and Nnewi South. Even Ekwusigo local government area is now part of Nnewi urban area, as urbanization continues to spread from Nnewi to neighbouring communities. Nnewi North comprises four quarters: Otolo, Uruagu, Umudim, and Nnewichi. The first indigenous car manufacturing plant in Nigeria is located in the city while the first wholly Made-in-Nigeria motorcycle, the 'NASENI M1' was manufactured in Nnewi.

<i>Sacrifice of Isaac</i> (Caravaggio) Paintings by Caravaggio

The Sacrifice of Isaac is the title of two paintings from c. 1598 - 1603 depicting the sacrifice of Isaac. The paintings could be painted by the Italian master Caravaggio (1571–1610) but there is also strong evidence that they may have been the work of Bartolomeo Cavarozzi, a talented early member of the Caravaggio following who is known to have been in Spain about 1617–1619.

<span class="mw-page-title-main">Igbo-Ukwu</span> Place in Anambra, Nigeria

Igbo-Ukwu is a town in the Nigerian state of Anambra in the south-central part of the country. The town comprises three quarters namely Obiuno, Ngo, and Ihite with several villages within each quarter and thirty-six (36) administrative wards.It is also bordered by Ora-eri, Ichida, Azigbo, Ezinifite, Amichi, Isuofia, Ikenga and some other towns.

The Ebira people, also known or spelled as Igbirra or Egbira or Egbura people, are an ethnic-linguistic a group of central Nigeria. Most Ebira people are from Kogi State, Nasarawa State. Their language is usually classified as a Nupoid variety within the Benue-Congo branch of the Niger-Congo language family. Until the separation of Kogi State from Kwara State, Okene was seen as the administrative center of the Ebira-speaking people in Kogi state, located not far from the Niger-Benue confluence. Since the formation of the state, the Ebira Ta'o people are found in four local governments namely: Adavi, Ajaokuta, Federal Capital Territory, and Nasarawa in Toto LGA. Also, the Eganyi are found in Ajaokuta LGA. And the Etuno can be found in Igarra town of Amagongo, Okehi and Okene each with their administrative headquarters. Ebira Koto is found in Kogi and Koton Karfe LGA, Bassa LGA, Lokoja in Kogi and Abaji LGA in the Federal Capital Territory Akoko-Edo LGA, Edo state.

Nkpor is a town in Idemili North local government area of Anambra state. The town of Nkpor had an estimated population of 109,377 in 2007. It is attached to the much larger city of Onitsha to the west, Oze to the north, Ogidi and Umuoji to the east, and Obosi to the south. The name 'Nkpor' is derived from the adulteration of the Igbo word nkpogha meaning 'repositioning'.Nkpor is known for its farming prowess. There is a maize known as ‘akpu aka Nkpor’ because of its robust yield and is reminiscent of Nkpor men who are often muscular. In ancient times, a rich man is known in Nkpor for his rich yam barn and the number of animals in his pen. An average Nkpor indigene does not buy foodstuff in the market and does not deny his visitors food. Nkpor is a traditional Community that worshiped the God of their ancestors before the advent of Christianity.

<span class="mw-page-title-main">Book of the Earth</span> Ancient Egyptian funerary text

The Book of the Earth is an Ancient Egyptian funerary text that has been called many names such as The Creation of the Sun Disk and the Book of Aker. The Book primarily appears on the tombs of Merneptah, Twosret, Ramesses III, Ramesses VI, and Ramesses VII and serves as a counterpart to the Book of Caverns.

<span class="mw-page-title-main">Kingdom of Nri</span> Ancient African kingdom

The Kingdom of Nri was a medieval polity located in what is now Nigeria. The kingdom existed as a sphere of religious and political influence over a significant part of what is known today as Igboland prior to expansion, and was administered by a priest-king called an Eze Nri. The Eze Nri managed trade and diplomacy on behalf of the Nri people, a subgroup of the Igbo-speaking people, and possessed divine authority in religious matters.

<i>Ram in a Thicket</i> Sculptures excavated at Ur, in southern Iraq

The Ram in a Thicket is a pair of figures excavated at Ur, in southern Iraq, which date from about 2600–2400 BC. One is in the Mesopotamia Gallery in Room 56 of the British Museum in London; the other is in the University of Pennsylvania Museum in Philadelphia, USA.

Igbo culture are the customs, practices and traditions of the Igbo people of southeastern Nigeria. It consists of ancient practices as well as new concepts added into the Igbo culture either by cultural evolution or by outside influence. These customs and traditions include the Igbo people's visual art, music and dance forms, as well as their attire, cuisine and language dialects. Because of their various subgroups, the variety of their culture is heightened further.

<span class="mw-page-title-main">Horned deity</span> Deity depicted with horns or antlers

Deities depicted with horns or antlers are found in many religions across the world. In religions that venerate animal deities, horned bulls, goats, and rams may be worshiped as deities or serve as the inspiration for a deity's appearance. Many pagan religions include horned gods in their pantheons, such as Pan in Greek mythology and Ikenga in Odinala. Some neopagan religions have constructed these deities as the Horned God, representing the male part of their duotheistic theological system.

The Umuoji people are those whose roots can be traced to the town of Umuoji, in Idemili North - a local government area in Anambra State, Nigeria. These people are an Igbo speaking ethnic group, whose early history is adversely affected by a lack of, or non-existent, written records. Umuoji is bounded by Ogidi, Ojoto, Uke, Abatete and Nkpor and has an estimated population of 80,000 people which includes local residents in its 23 villages and citizens in diaspora.

<span class="mw-page-title-main">Vinayaki</span> Feminine form of Hindu god Ganesha

Vinayaki (Vināyakī) is an elephant-headed Hindu goddess. Her mythology and iconography are not clearly defined. Little is told about her in Hindu scriptures and very few images of this deity exist.

<span class="mw-page-title-main">Anaku Town</span> Place in Anambra State, Nigeria

Anaku is one of the administrative divisions of Anambra State, South-Eastern Nigeria. The town lies 6°15' North of the Equator and 6°44' East of the Greenwich Meridian. It is bordered by "Omabala," the native name of the Anambra River, which is a tributary of the River Niger (North), Aguleri, Ezu River (South), Omor and Umuerum communities (East).

<span class="mw-page-title-main">Awka-Etiti</span> Town in Anambra State, Nigeria

Awka-Etiti, historically known as Awka-Diedo ; later mentioned as Awka-Nkakwu (Okankaku) by colonial authors, is an affluent town comprising seven villages in Idemili South local government area of Anambra state, Nigeria. The seven villages of Awka-Etiti in order of age established are: Nkolofia, Umunocha, Ejighinandu, Iruowelle, Umudunu, Nnaba and Ogunzele.

References

Notes
  1. 1 2 3 4 Okere, Rose. "Ikenga In Traditional Igbo Society". Ngrguardiannews.com.[ permanent dead link ]
  2. Archived August 13, 2006, at the Wayback Machine
  3. Umeh, John. After God is Dibia Volume 2. Page 50.
  4. Umeh, John. After God is Dibia Volume 2. Page 49.
  5. 1 2 Bentor, Eli. African Arts, Vol. 21, No. 2. Page 68.
  6. 1 2 Bentor, Eli. African Arts, Vol. 21, No. 2. Page 70.
  7. 1 2 Bentor, Eli. African Arts, Vol. 21, No. 2. Page 69.
  8. 1 2 3 Bentor, Eli. African Arts, Vol. 21, No. 2. Page 71.
  9. Nwosu, INC. Ndi Ichie Akwa Mythology and Folklore Origins of the Igbos. Pages 34-37
Bibliography