Ndigbo have a unique and rich cultural heritage that is the envy of others. Igbo culture. Traditionally, the attire of the Igbo generally consisted of little clothing as the purpose of clothing then was to conceal private parts, although elders were fully clothed.
Children were usually nude from birth until their adolescence (the time when they were considered to have something to hide) but sometimes ornaments such as beads were worn around the waist for medical reasons. Uli body art was also used to decorate both men and women in the form of lines forming patterns and shapes on the body.
Females
Women carried their babies on their backs with a strip of clothing binding the two with a knot at her chest. This baby carrying technique was and still is practiced by many people groups across Africa along with the Igbo who still carry their babies this way. This method has been modernized in the form of the child carrier. In most cases Igbo women did not cover their breast areas. Maidens usually wore a short wrapper with beads around their waist with other ornaments such as necklaces and beads. Both men and women wore wrappers.
Males
Men would wear loin cloths that wrapped round their waist and between their legs to be fastened at their back, the type of clothing appropriate for the intense heat as well as jobs such as farming. Men could also tie a wrapper over their loin cloth.
Modern traditional attire
Modern Igbo traditional attire is generally made up, for men, of the Isiagu top which resembles the African Dashiki. Isiagu (or Ishi agu) is usually patterned with lions heads embroidered over the clothing, It can also be plain, (usually black). It is worn with trousers and can be worn with either a traditional title holders hat (a fez named okpu agu or agwu), or with the traditional Igbo stripped men’s hat (which resembles the Bobble hat). For women, an embodied puffed sleeve blouse (influenced by European attire) along with two wrappers (usually modern Hollandis material) and a head scarf are worn.
The Kola Nut
(Cola) is the nut of the kola tree, a genus of trees native to the tropical rainforests of Africa, classified in the family Malvaceae, subfamily Sterculioideae (or treated in the separate family Sterculiaceae). It is related to the South American genus Theobroma, or cocoa. It is an evergreen tree, growing up to 20 m tall (about 60 feet), with glossy ovoid leaves up to 30 cm long and star shaped fruit.Outside mainland Africa, some species are cultivated for their nuts in Brazil, Jamaica and elsewhere in the humid tropics.Kola nuts are often used to treat whooping cough and asthma. The caffeine present acts as a bronchodilator, expanding the bronchial air passages.Kola nuts are perhaps best known to Western culture as a flavouring ingredient and one of the sources of caffeine in cola and other similarly flavoured beverages.
Kola nuts contain about 2 percent to 3.5 percent caffeine, are of bitter flavor, and are commonly used in cola soft drinks, such as Coca-Cola and Pepsi. They have effects similar to other xanthine-containing plant products such as chocolate, tea, coffee, guarana and yerba mate. They have stimulant effects on the central nervous system and heart. Animal experiments indicate that kola nuts have analeptic and lipolytic (fat-burning) properties, and stimulate the secretion of gastric juices. Human studies show kola nuts have positive chronotropic and weak diuretic effects. In humans it enhances alertness and physical energy, elevates mood, increases tactile sensitivity and suppresses the appetite. Autonomic changes include increased body temperature, increased blood pressure and increased respiratory rate. Effects may last up to 6 hours after ingestion. In medicine the refined extract is used as a cardiac and central-nervous-system stimulant. The Chemical composition of the Kola nut includes: caffeine (2–3.5%), theobromine (1.0–2.5%), theophylline, catechin, epicatechin, D-catechin, phenolics, phlobaphens, betaine,protein, starch, fat, thiamine, riboflavin, niacin, ascorbic acid, sugar, gum, cellulose, water, calcium, potassium,ironbeta-caroten, tannic acid.
Igbo Calendar (Iguafo Igbo)
In the traditional Igbo calendar a week (Igbo: Izu) has 4 days (Igbo: Ubochi) (Eke, Orie, Afọ, Nkwọ), seven weeks make one month (Igbo: Ọnwa), a month has 28 days and there are 13 months a year. In the last month, an extra day is added. The names of the days have their roots in the mythology of the Kingdom of Nri. Eri, the sky descended founder of the Nri kingdom had gone on to break the mystery of time and on his journey he had saluted and counted the four days by the names of the spirits that governed them, hence the names of the spirit eke, orie, afọ and Nkwo became does of the days of the week.
No. | Months (Ọnwa) | Gregorian equivalent |
1 | Ọnwa Mbụ | (3rd week of February) |
2 | Ọnwa Abụa | (March) |
3 | Ọnwa Ife Eke | (April) |
4 | Ọnwa Anọ | (May) |
5 | Ọnwa Agwụ | (June) |
6 | Ọnwa Ifejiọkụ | (July) |
7 | Ọnwa Alọm Chi | (August to early September) |
8 | Ọnwa Ilo Mmụọ | (Late September) |
9 | Ọnwa Ana | (October) |
10 | Ọnwa Okike | (Early November) |
11 | Ọnwa Ajana | (Late November) |
12 | Ọnwa Ede Ajana | (Late November to December) |
13 | Ọnwa Ụzọ Alụsị | (January to Early February) |
An example of a month: Ọnwa Mbụ
Eke | Orie | Afọ | Nkwọ |
1 | 2 | ||
3 | 4 | 5 | 6 |
7 | 8 | 9 | 10 |
11 | 12 | 13 | 14 |
15 | 16 | 17 | 18 |
19 | 20 | 21 | 22 |
23 | 24 | 25 | 26 |
27 | 28 |
There are two basic types of masquerades, visible and invisible. The visible masquerades are meant for the public. They often are more entertaining. Masks used offer a visually appeal for their shapes and forms. In these visual masquerades, performances of harassment, music, dance, and parodies are acted out.
The invisible masquerades take place at night. Sound is the main tool for them. The masquerader uses his voice to scream so it may be heard throughout the village. The masks used are usually fierce looking and their interpretation is only fully understood by the society’s members. These invisible masquerades call upon a silent village to strike fear in the hearts of those not initiated into their society.