The Four Igbo Market Days and Their Significance In Odinala na Omenala ÌGBÒ

We the Ìgbò people have our ancestral background rooted in an age-long cultural heritage, with one of them being The Four Ìgbò Market Days. The Ìgbò market days comprise just four days embellished with business and other cultural cum religious, and spiritual significance.

As a people from the east – the rising sun –  we are viewed as resilient and industrious people. We Ndi Ìgbò have suffered a series of transformations and oppressions that have had disastrous effects on our culture, traditions, and spirituality (Odinala an Omenala). But the Ìgbò culture thrives and flourishes regardless. We Ndi Ìgbò, just like other ethnic groups, believe that we are Chukwu’s (God) favorite; and while that may seem like grandiosity, we have our culture to back this belief.

The Ìgbò market days have safely existed in the civil old Ìgbò society long before the intrusion of the colonists. Unlike the falsehood championed by the Eurocentric literature texts rampaging the globe, Ndi Ìgbò had a working system before colonization. As a foolproof to disclaim these dishonest anti-Igbo texts, literature texts from Ndi Ìgbò would be of great aid. Chinua Achebe’s Things Fall Apart is a great head start for anyone interested in knowing the truth about Ìgbò culture which is embedded in Igbo history.

The structure of the Ìgbò calendar is also one of the statements to nullify the continuous disparagement of the beautiful Ìgbò culture. Ndi Igbo have a different calendar from the Gregorian calendar. Surprising as it may be, the custodians of the Igbo culture still maintain this calendar in their observance of Odinala an Omenala. The following table outlines the most popular Igbo calendar:

S/N	Months (Onwa) in the Igbo calendar	Months in the World calendar
1	Onwa Mbu	February – March
2	Onwa Abuo	March – April
3	Onwa Ife Eke	April – May
4	Onwa Ano	May – June
5	Onwa Agwu	June – July
6	Onwa Ifejioku	July – August
7	Onwa Alom Chi	August to early September
8	Onwa Ilo Mmuo	Late September
9	Onwa Ana	October
10	Onwa Okike	Early November
11	Onwa Ajana	Late November
12	Onwa Ede Ajana	Late November – December
13	Onwa Uzo Alusi	January to early February

As observed in the table above, there are THIRTEEN months in the Igbo calendar. The Igbos only recognize 4 days in a week, namely; Eke, Orie, Afo, and Nkwo.

This part of this article will discuss the origin and significance of these market days extensively.

A Further Overview of The Traditional Igbo Calendar:

• 4 days make a week (Izu). 
• 7 weeks make a month (Onwa)
• 28 days make a month
• 13 months make a year
• 91 weeks make a year
• 364 days make a year

The days of the Igbo calendar are referred to as Market Days because of the attachment of market activities to each day. The Igbos are widely known for being industrious, hence the coinage. But there is more about the Igbo Market Days beyond the market activities. A story of the origin of the Igbo market days will explain the ideologies behind these days. Read On!

The Origin of The Igbo Market Days

The Igbo market days were introduced into Igboland by Eze Nrijiofor during his reign in Nri (1300-1390 BCE). Nri is the ancestral home of a group of Ndi Igbo – not all Ndi Igbo. According to the legend, four strangers who pretended to be deaf and dumb visited Eze Nrijiofor. They each carried a basket. The king made several efforts to exchange greetings with them, but all his efforts were abortive. Even when he presented them with Kola nut, they still kept mum.

At night when they had gone to bed, the Eze sent a soothsayer to discover their names. The soothsayer being clever, employed a rat to disturb them. Immediately the rat started nibbling in Eke’s basket, Oye called Eke by his name and told him that a rat was trying to get into his basket. Eke woke up and ran away. The rat continued so, and within some minutes, the men had disclosed the names of one another while trying to alert the others of the presence of the rat.

The following morning, the Eze went to them with the kola nut and called them each by their names: Eke, Oye, Afo, Nkwo. With shock on their faces, they politely requested water to wash their hands and face. They ate the kola nut offered to them by the king and, in reciprocated by presenting four earthen pots to the king to keep at the front of the Nri shrine, with each of the pots facing the sun.

Eke, who was their spokesperson, introduced himself and the others as messengers from Chukwu, and said to the king that the first pot belonged to him, the second to Oye, the third to Afo, and the fourth to Nkwo. He claimed the posts were gifts from Chukwu and that the king and his people should observe these names as market days during which they should engage in buying and selling. Following these instructions, the market days became used in Igboland to count weeks, months, and years. He further instructed that their male and female children be named after them. Names such as Okeke, Nweke, Okoye, Nwoye, Okafor, Okonkwo, Ekemma, Mgbafor, Mgbeke, etc were coined. At noon, men shone like angels. The news spread throughout Igboland, and these market days have since then been observed.

From the above legend, you can see the furtherance of the supernatural link evident in every Igbo cosmology. There is always a Chukwu factor present as the precursor of the Igbo culture. What makes days sacred in Igbo ontology is the spirit related to particular days. Igbo market days are among the most sacred religious and traditional elements in Igbo cosmology. There are consequently deities worshipped on different market days. Some streams are not fetched during particular days sacred to the deity that inhabits the stream. The following section will discuss Igbo market days and their significance in some Igbo villages.

The Igbo Market Days and Significance

There are several significances embedded in the Four Igbo Market Days. The four market days are believed to be associated with The four cardinal points thus;

Eke ——————————————————- East

Orie ——————————————————-West

Afo ——————————————————– North

Nkwo —————————————————– South

EKE (Isi Mbido Ubochi)

Eke is the head and first day of all the Igbo market days. Eke is known as the Diokpara Ubochi – the first son of the Market Days. It represents the sun ( Anyanwu). Eke market day is devoted to the summoning of the spirits for quick action. This does not mean that one cannot sacrifice to the spirits on other days. But the Eke is significant in Igbo cosmology and is considered a sacred day to be honored by everyone. Eke is sometimes associated with Eke – python, a sacred animal among the Igbo, and at other times Eke – the creator God. The Igbos, in reverence to the gods of this market day, name their children after the EKE. Some of these names are;

Nweke —————————————– The child of Eke

Okeke —————————————— A young man of Eke

Mgbeke —————————————– The daughter of Eke

Ekemma —————————————- The beauty of Eke

Orie (Ada Ubochi)

Orie is the second day of the Igbo week, known as Ada Ubochi – the first daughter of the market days. Orie is said to represent water (mmiri). The source that gives and also takes life. It is important to note that the Igbo people place so much importance on water. This market day is also dedicated to summoning and sacrificing to the spirits. Most Igbo celebrations, such as Ikeji and New Yam Festivals (Iri Ji Ohuu) are celebrated on this day. It is the day that opens the farming season in Arondiizuogu of Igboland. Some villages where Orie is situated might have several taboos to be observed on such days. For instance, the Ndi Ejezie of Arondizuogu does not fix or attend meetings. Also, among the Uturu people, Orie is regarded as a holy day, and some activities such as; marriage ceremonies, and divorce are not allowed on that day.  The anthropological significance of Orie is witnessed in some of the names the Igbos give to their children:

 Nworie —————————————The child of Orie

 Okorie ————————————— A young man of Orie

 Mgborie ————————————- The daughter of Orie

Afo (Osote Diokpara Ubochi)

Afo is regarded as the Osote Diokpara Ubochi (second son). It is the third day of the Igbo week and signifies earth (Ana/Ani/Ala). It is a day of commerce and socializing with peers and friends and holding meetings of all kinds. People from neighboring villages visit a village where it is situated to market their goods and also buy from others. The anthropological significance of Afo is seen in the names that the Igbos give to their children:

Okafo ———————————–A young man of Afo

 Mgbafo ——————————- A young lady of Afo

 Nwafo ——————————– The child of Afo

Nkwo (Osote Ada Ubochi)

Nkwo is referred to as Osote Ada Ubochi (second daughter). It is the fourth and last day of the Igbo week. Nkwo represents Air (Ikuku). People who die on this day are said to be ‘righteous’. It marks the beginning of celebrations in some parts of Igboland. It is a day when many celebrations or feasts among villages in Igboland begin. An example of this market day is Nkwo Nnewi. It is a popular market in Igboland that has metamorphosed into an everyday global market. Igbos also name their children after this market day:

 Okonkwo ——————————– A young man of Nkwo

 Nwankwo ——————————– The child of Nkwo

Mgbankwo ——————————- A young lady of Nkwo.

The Igbo market days have indeed advanced because of the arrival and acceptance of modernity in Igboland. But, most villages still observe these market days as originally laid down by the ancestors (Ndi ichie). The relevance and sacred nature of the four market days are still very much alive. Some conscious Igbo men and women do not engage in some activities like travels, marriages, and burial ceremonies to date, in observance of the Igbo religion and culture. With the current surge in  Igbo sensitization and reawakening, the Igbo market days and the imbued sanctity associated with it will remain effectual today and in years to follow!

This Piece Was Written By Chidera Oti and Edited By Chuka Nduneseokwu

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