Totems and Taboos Associated with Origins of Igbo Communities
In addition to Ala, the antiquity of totems and taboos among the Igbo is evidenced by their association with the origins of some communities as follows:
Nvosi in Isiala Ngwa and the Avosi Tree
A typical example is the community of Nvosi in Isiala Ngwa which numbers over 150,000 people, and traces its ancestry to one Avosi, named after the sacred Avosi tree. Explaining the etymology of Avosi, some informants claim that when their ancestor was born, he was afflicted with an illness that nearly took his life. His parents consulted a native doctor who quickly cured the young boy by giving him an herbal medication prepared from the Avosi tree. The parents were overjoyed and named their son Avosi in honor of that tree. Among Ndi Nvosi, the Avosi tree is a sacred object associated with many taboos. It is not to be cut down or used as firewood. It is also a taboo to strike an Nvosi person with an object made of an Avosi tree. The tree is planted around sacred shrines to symbolize the spirit of the ancestors.
The Njaba of Orlu and the Python River Totem (Eke)
Unlike the Nvosi, the Njaba of Orlu provide us with an example of totems and taboos whose roots are closely linked with their habitat. They live around the Njaba river, which is central to their survival. Their agricultural life-cycle depends on the river, and it serves as a major source of drinking water, fishes, crabs and other aquatic animals that are rich in protein. More importantly, the Njaba is home to the sacred python (Eke), which is believed to represent the founding father of the community. Pythons are deeply revered in the community, and they move about freely. Nobody molests or kills them, and their appearance is often regarded as ominous. They may, for example, communicate important messages from the ancestors to individuals and save them from calamities. The religious and psychological importance some Igbo communities attach to the python is further evidenced by Chinua Achebe's novel, Things Fall Apart, which described the crisis that erupted in the Umuofia clan when fanatic Christians like Enoch killed the sacred python that represented the ancestors of the clan (Achebe 1966).
Lagwa Okawta Community in Mbaise and the Enwe (Monkey)
The Lagwa Okwata Community of Mbaise and the Monkey (Enwe) Totem
Like the Njaba, the Lagwa of Mbaise live in an area that was once densely forested. Their livelihood was closely interwoven with the rain forest and its plants and animals. As in many other parts of Igboland, increased population pressure and deforestation have contributed to the extinction of many tropical plants and animals in Lagwa. The major animal that continues to thrive in abundance in Lagwa community is the monkey. The survival of the monkey and its adoption as a totem is probably due to its mysterious resemblance to humans. The Lagwa may have also been impressed by its intelligence, and perceived ability to communicate with humans and their ancestors. Monkeys continue to roam about freely in Lagwa, and when they enter houses, people show much reverence to them, offering food, water and libations to their august visitors.
The Ikem Osokwa Nvosi Community and the Totem of the Bush-Fowl (Okwa)
According to a tradition recorded by J. G. C. Allen, three brothers, Umuka, Ikem and Obika, lived peacefully at the Obikiabia village of Ngwaukwu (named after Obika) until a dispute broke out among them. During the dispute, Umuka and Ikem allied against Obika, and chased him out of his home. Angered, Obika is said to have hired a band of local warriors to regain his home, and decisively defeat his opponents. Luckily, the two brothers got wind of the invasion, and quickly fled through the bush with their family southwards to the Nvosi area. But as the two brothers fled, they: "Overlooked the fact that [their] footprints were clearly visible in the sandy soil, and [their] concealment would have been in vain had it not been for the fact that, just before Obika and his warriors reached the spot, a bush fowl (Okwa), passed along the path, obliterating the path of the refugees. In gratitude for what was regarded as a divine intervention, Umuka vowed that he and his descendants would treat the bush-fowl as sacred. From that time up till the present day, his descendants have carefully observed this taboo, and in memory of this chapter of their history have taken the name Osokwa (lit. bush-fowl is forbidden)" (Allen 1933: 79).
The population of the Osokwa Nvosi community has grown to over 20,000 people. It is also noteworthy that when Umuka migrated with his family southwards to found the large community of Akpa Osokwa in Osisioma Ngwa Local Government Area, they preserved the totem of the bush-fowl in their culture. Similarly, other offshoot settlements of Osokwa that do not kill or eat the bush fowl include the Akpa Osokwa community south of Aba and the Osokwa community in Nsukka.
The Nnewi and the Totem of the Rabbit (Ewi)
The Nnewi example, documented by a local historian, is similar to that of Osokwa. According to a variant of its traditions, the etymology of Nnewi is derived from the critical role a rabbit played during a threatened invasion of the town. To abort the invasion: "A [native] doctor was summoned to prepare a charm which at night, transformed itself into a rabbit (Ewi) that covered the entire fringes of Nnewi with its footprints. When at last, the individual invaders drew near, they saw these footprints and concluded that [nobody lived in the area]. Thenceforth, they retreated and the invasion fizzled out. Thus, Nnewi became safe and, in commemoration of this [event], the town was given the name, Nnewi by its inhabitants" (Alutu 1985; Oriji 1994: 50).
Although traditions do not indicate who the invaders were, it is noteworthy that the Nnewi were involved in protracted disputes with their neighbors and members of the Anaedo/Agbaja clan (comprising Oraifite, Isu and Ichi) until recent times. The totem of the rabbit still thrives in their community, and it is a taboo for people kill and eat the animal.
The totem for my own community of Amakohia, Ikeduru is that we do not eat the Antelope (Ele) for similar reasons as listed above. Recently, I was at my Sister's house during a festive period when my brother In-law (Her husband) returned from a short trip with a very large antelope he had bought from roadside traders on his way home. A very sumptuous pepper soup was made out of the meat, but to my utmost surprise, my mother who happened to also be around refused to eat the meat and so did my sister. As for me, I was going to enjoy myself o, but to my greatest disappointment my mother forbade me from touching the meat as well. The only reason she gave me is that it will amount to "Orikor" (self poisoning). At the end of the day, only my in-law, who is from Ngor-Okpula and the children enjoyed the delicious pepper-soup, while the rest of us just salivated. My Sister was like: Why buy Ele, why not Nchi (grasscutter) or even Ewi(rabbit)?
Similar totems still exist all over Igboland, mine recently cost me a delicious plate of antelope pepper soup.
Do you know what totem your own community has?
Has it affected your life in any way? If yes, can you also share your experience with us?