There is a union between the natural and the supernatural in the Igbo society and Oji has received the most attention amongst Igbo cultural symbols. Ọjị Igbo (cola acuminate) is generally used during most Igbo traditional and social cultural events because etymologically, Oji means Ọmenala Jikọtara Ịgbo (Custom that unites the lgbo). This is why Ndigbo use only Oji Igbo (Cola acuminate) during serious Igbo traditional ceremonies like Igba Nkwu (marriage) and sacrifices.
Oji is a symbol of life in Igbo culture and tradition. Oji Igbo and its tree are regarded as the first tree and fruit on earth by Ndigbo. It is considered to be sacred to the point that the dry wood of the tree are not used as fire wood in Igboland. This is why Oji Igbo is accorded due formalities in Igboland and is usually accompanied by drinks because Onye nyere agbara ọjị ga enye ya mmiri ọ ga eji elofe ya (He who gives the gods kola has to give them water with which to assist them swallow it).
The quality, usefulness and spirituality of Oji Igbo are interpreted by the number of the cotyledons (i.e number of pieces when broken).
- Oji Igbo with one cotyledon is referred to as Ọjị Ogbu (Dumb kola) and/or Ojị mmụọ (kola of the spirits) and is not eaten by Ndigbo. It is also not broken during Igbo ceremonies because it belongs to the ancestors.
- Two cotyledon Oji Igbo is equally a dumb kola and is not eaten. This is why Ndigbo do not use the gworo (Kola Nitida) for rituals and serious Igbo traditional event.
- Oji Igbo with three cotyledons is referred to as Ojị ike or Ojị ikenga (kola of the valiant) and as a matter of principle, only warriors, brave men and consecrated persons are permitted to eat this kola.
- Oji Igbo with four cotyledons is referred to as called Ojị udo na ngọzi(kola of peace and blessing) and a normal kola because four is sacred number in Igboland and represents the four market days ( Eke, Orie, Afo , Nkwo). This kola can be eaten be everyone.
- Oji Igbo with five cotyledons stands for Ojị ụbara mmadụ or Oji ọmụmụ na ụkwụọma(Kola of procreation, protection and good luck).
- Oji Igbo with six cotyledons is refrred to as Ojị ndi mmụo na ndi mmadụ jiri gbaa ndụ (Kola of communion with ancestors) and the smallest piece is usually thrown away for the ancestors to eat.
The presentation, blessing, breaking, sharing and eating of Oji Igbo symbolises a sacramental communion amongst Igbo families and friends during every gathering and events. It represents Ndigbo communal spirit. Ọjị is the first thing served in every Igbo personal or communal function, event or ceremony, including welcoming visitors to an Igbo home.
Oji Igbo is traditionally presented on a small wooden platter/dish fitted with a vocer or flat plate. The host takes a nut and places it to his lips and puts it back in the dish, signifying that the Kola is about to be offered in good faith and that the host is free from malice. Then, the dish is passed round to the people present at the gathering according to kinship relationship starting from the host’s immediate home until it comes back to the host. This symbolic action is referred to as ịre ọjị (passing round of the kola) and is intended to identity all the people present at the gathering before further discussion. The presentation of Oji symbolises peace and welcome and is done with almost carefulness to avoid traditional mistakes.
After ịre ọjị (passing round of the kola) comes ịgọ ọjị (The blessing of kola). Blessing of kola is the traditional right of the eldest person in the gathering or that of the Eze (king) if in attendance as they are considered to be the custodians of truth and are closer to the ancestors. The principle of Igbo kola culture requires that that the kola cannot be broken without saying a word of prayer(s) or incantations by the eldest in the gathering. This prayer usually begins with the proverb onye wetara Oji nwetara ndu (He who brings kola, brings life), and includes prayers for peace, prosperity, long life, happiness and protection from all ill fortunes.
Oji Igbo is preferably broken by knife rather than by hand for hygienically and sacred a reason as the kola is considered to be sacred, and as much should be treated holily and with respect. Another reason is to ensure that people who have shed blood and who have consequently developed aka ike (strong hand) do not break the sacred kola for others using their soiled hands. The Kola is distributed after breaking for consumption by all present at the gathering.
