The Importance of Oji In Igbo Odinani and Omenani – Uru Oji Ìgbò Baraa Ndị Ìgbò 

The Kolanut, Oji, bears solemn attributes in the Ìgbò culture. The value attached to this seed has remained unchanged and has continued to maintain relevance, even to date. Although the rituals involved in the traditional practice and reverence of the kola nut are not as they used to be, due to the advent of Christianity and the colonists in Ìgbò land, the Ìgbò people still acknowledge its importance in their culture and religion.  Kola nut is merely a seed of the cola plant. It contains caffeine which stimulates the central nervous system, heart, and muscles.

This article will take a deep dive into the Importance of Kolanut in Ìgbò culture and religion and trace the ontology surrounding its reverence amongst the Ndi Ìgbò. 

It’ll be pointless to discuss the importance of this fruit to the Ìgbò people without examining the origin. Kola nut is a popular fruit respected by the Ìgbò people of the southern region of Nigeria. The Ìgbò cosmology has a long trail of how the Kola nut grew to such importance to time immemorial.  Ndi Ìgbò views the kola nut as the king of other fruits (Oji bu eze). Kola nut in the Ìgbò Language is called ỌJI — Omenala Jikọtara Ìgbò, which loosely translates as a culture that unites the Ìgbò.

The Ìgbò myth has it that in the olden days when the spirits (mmụọ) still communed with the humans (ndi mmadu); there was a spirit hero who was admired by a lot of women because of his physical strength in wrestling. He was undefeated by both the humans and the spirits. The name of the spirit was Aji Ike Ugburuoba. One of the women, Ugo Onobo, was so obsessed and madly in love with him that she eloped with Ajị Ike to his spirit home located at the bank of the Cross River at Okwuruike.

This tormented her two brothers and the whole community. The two brothers, Agala and Ogbu Onobo were ridiculed by the villagers for being weaklings because of their inability to locate their sister, Ugo. The insults became unbearable and they went to a diviner (Dibia Afa). He told them to go to the brink of the Cross River Okwuruike when the sun was setting and the chicks started returning to their roost. They should call the name of their sister seven times and she would answer on the seventh shout. Then, they should follow her voice echo; it’ll lead them to where she was.

They did as directed, and they saw their sister pregnant on reaching there. Ajị Ike, in excitement, offered them native chalk (Nzu) to apply on their left wrist as a welcome gesture; coconut as food and drink; and kola nut as dowry for their sister, Ugo. In annoyance, the two brothers declined his offers but demanded to take their sister home despite the pregnancy. Ajị Ike consented to their demand but begged them to accept his offers as a sign of hospitality.

He asked them to use the chalk to welcome their guest as he had done and also to plant the coconut and when it yields fruit, they should take one, break it into four parts, and leave it broken on the road. By so doing, they have offered him (Ajị Ike) his share of it, and they can now eat the rest and the subsequent ones.

He also told them to do the same with the kola nut and after harvest, they should break the pod, pick one of its seeds with four divisions, these they shall hold in their left hand, cast with a statement of thanks and in so doing, they have given him his share. Then, they could break and share the rest with their guests. They would also present kola nut as dowry during marriages as he had done to their sister. Although Ajị Ike withdrew the baby through a miscarriage on the Ndele Bridge, on their journey home, the two brothers performed the rituals as Ajị Ike had directed.

The Ìgbò legend attributed the red color of the kola nut to Agala Onobo’s blood-stained some of the seeds while breaking the first product of kola nut in the land of the living. The white color seeds are called Oji Ugo as a reference to Ugo Onobo, who was the first woman ever to have kola nut as her dowry.

What a kola nut means to an Ìgbò man is different from what it means to a Yoruba man or a Hausa man. To the Ìgbò, the fruit is beyond the mere seed people eat and use for hospitality purposes. Of course, other regions offer kola nuts to their guests as a symbol of hospitality and even eat it casually as much as Ndi-Ìgbò. But only the Ìgbò popularize their emphasis of value on kola nut.

There is a popular saying among the Ìgbò that, “kola nut is cultivated in large quantities in Western Nigeria, consumed greatly in the North, and valued and respected among the Ìgbò of the Southeast”. The fact in ceremonial reverence for the kola nut by Ndi Ìgbò is evident in their rituals of presentation, blessing, breaking, and sharing of the precious fruit.  These solemn traditional rites signify the bond among the living on one hand, and between the living and the ancestors (ndi ichie) on the other hand. The ceremony serves as a covenant between the host and the guests with benevolent ancestors and deities in the presence of the earth deity (Ani).

The kola nut, however, comes in different halves referred to as lobes or cotyledons.  These lobes, ranging from one to virtually eight lobes, have varying significance in the Ìgbò cosmology. These significances include;

1. One/two-lobed kola nut  (Oji Ogbi, Oji agbara, Oji ifilifi):  In the Ìgbò cosmology, humans are advised to avoid Kola nuts with only one or two halves, as they belong to the gods and goddesses. It is often said to signify a bad omen.

•  Three-lobed kola nut (Oji Ikenga): This type of kola nut signifies a good omen. It suggests the example of the ideal Ìgbò family — the father, mother, and children.  The three-lobed kola nut also gives some valid insights into Ìgbò psychology by representing the trinity of man: the body (aru/ahu), the soul (Nkpuru obi), and the spirit (mmụọ) all embodied into one being.

• Four-lobed kola nut (Oji udo na ngozi): This signifies the four Ìgbò market days; eke, orie, afo, nkwo,  showing equality and social justice. It also indicates progression (oga ni ihu) in every area of the lives of those who partake in eating it.

•  Five-lobed kola nut (Oji omumu):   A kola nut with five lobes represents a good omen. It symbolizes wealth, procreation, productivity, good fortune, etc.

•  Six-lobed kola nut (Oji ogbugbandu): This six-lobed kola nut is a rare fruit; it indicates a covenant between the gods and humans. When this rare kola nut is found, it symbolizes a special visitation by the gods on the man who broke the kola nut. This unusual occurrence is celebrated by the killing of an animal with blood like a chicken or goat then, the blood spilled on the ground with a lobe to show reverence and link between the living and the ancestors in Ìgbò cosmology.

• Seven/eight lobed kola nut (Oji asaa-asato): This type of kola nut is extremely rare. It is a symbol of royalty and also signifies joy and happiness. It is associated with mystical effects because it represents the four gods of the market days, the four Ìgbò market days, the three dimensions of man, and the Trinity. These spiritual symbols support its claim as a harbinger of good fortunes.

Significance of Kola Nut In Ìgbò Culture and Religion

The Ìgbò culture and spirituality are entwined, in that culture is the bedrock of the Ìgbò spirituality and belief. Culture is called omenala in the Ìgbò language, while the Ìgbò religion is called odinala or odinani. Both may seem to have similar meanings, but they differ in context. Omenala represents the Ìgbò culture in its entirety. Many Ìgbò of today often mistake this as paganism, without understanding that omenala is a core aspect of their heritage as an Ìgbò person. Odinala, on the other hand, is traced as far back as the genesis of man. It is said to have existed with our ancestors. Odinala is natural to Ìgbò cosmology. Omenala is therefore used to practice Odinala.

The following segment will treat the significance of the kola nut in Ìgbò culture and religion and also, correct some of the popular misconceptions about the kola nut:

• The presentation of kola nut is necessary for every Ìgbò gathering; from mere house visitations—welcoming of guests, Igba nkwu (marriage ceremony), for peacemaking, Igba ndu (covenant), akwamozu (funeral), etc.

• The time of the kola nut presentation allows everyone present on an Ìgbò occasion to familiarize themselves with one another. The oldest person and indigene of the village is granted the honor of praying with the kola nut. By following the traditional pattern of distributing the kola nut, the cultural hierarchy is observed amongst the guests. In some villages, individual age determines who gets a share of the kola nut first while in some, kindred age determines. In a village where the latter is the case, a younger person from an older kindred may get to share a kola nut first before an elder from a younger kindred. This rite solidifies the claim that the kola nut is a symbol of Ìgbò hospitality and communion.

• The kola nut is mainly used in performing prayers to Chukwu, Chi Ukwu, Agbara, Ekereuwa, etc. This means that praying with kola nut is not unique to only the dibias. Every Ìgbò person, including a woman, can make a prayer with kola nut. But in a situation where a man is present, the woman must give to the man — his husband or brother —  to break the kola nut. If there’s no man around, she could break it by herself.

• It is also important to note that kola nut does not understand any other language but the Ìgbò language. While performing prayers with kola nut, it is pertinent that the person MUST do so in the Ìgbò language.

• In welcoming visitors into one’s house, only the host has the right to break the kola, except for his uncles from the maternal home. The uncle may choose to allow him the honor to break the kola nut as the case may be.

• Amongst all the kola nuts, is Oji Ugo, which is unique and sacred to Ndi Ìgbò. Oji Ugo is significant because of its spiritual benefits to the Ìgbò. It is said that, Oji Ugo anaghi asu ahia. That is to say that, when offered to any spirit, the spirit heeds any solicitation of humans, given that the person is unsullied.

The rituals involved in kola nut have stood the test of time and have also survived Western colonization. It is, without doubt, to assert that this solemn seed will remain a treasured part of the Ìgbò heritage for generations to come.

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

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