The Winged Solar Disk or Ibo Itεi Facial Scarification

Africa ◽  
1951 ◽  
Vol 21 (2) ◽  
pp. 93-111 ◽  
Author(s):  
M. D. W. Jeffreys

Opening ParagraphThis article is based on researches, undertaken in 1930-1 at the request of the Nigerian Government, into the magico-religious beliefs of the Umundri group of Ibo in the Awka Division, Onitsha Province, Southern Nigeria. Umundri means ‘children of Ndri’ (a ‘Sky-Being’).

Africa ◽  
1969 ◽  
Vol 39 (1) ◽  
pp. 24-53 ◽  
Author(s):  
Eric Ten Raa

Opening ParagraphThe Sandawe of central Tanzania speak a click language which shows no relationship with the languages of their Bantu-speaking neighbours, nor with any of the other non-Bantu languages in the neighbourhood; rather, it may be remotely related to the Khoisan languages of South Africa, in particular to Nama Hottentot. Physically the Sandawe differ to a degree from their neighbours, and their closest affinities may again be with Hottentot peoples. Sandawe material culture also differs to a degree from the cultures of their neighbours; like them, the Sandawe have an economy which largely depends on cattle-keeping and horticulture, but it is less sophisticated and their reliance on food-gathering and hunting is still considerably greater. Considering this difference in background it would be not at all surprising if their system of beliefs also showed differences. Comparisons cannot yet be profitably made, however, because little has so far been published about Sandawe religion, except a paper by van de Kimmenade and some details which can be found in the writings of Dempwolff and Bagshawe. In his ethnographic survey Huntingford draws our attention to the lack of knowledge of Sandawe religious beliefs, pointing out that these have been imperfectly recorded; yet he recognizes that the moon (láb′so or !áoso) and the sun (//′akásu) occupy a central position in Sandawe religion, which he summarizes as follows:It appears that the sun and the moon are regarded as supreme beings, and that propitiatory sacrifices are made to the ancestral spirits who can do both good and evil to mankind.


Africa ◽  
1945 ◽  
Vol 15 (1) ◽  
pp. 23-29
Author(s):  
Edwin W. Smith

Opening ParagraphThe eminent scholar-missionary J. G. Christaller, compiler of the Twi dictionary and of 3,680 Twi proverbs, wrote in 1879: ‘May those Africans who are enjoying the benefit of a Christian education make the best of the privilege; but let them not despise the sparks of truth entrusted to and preserved by their own people.’ Now Dr. J. B. Danquah, well known as the author of those admirable volumes Akan Laws and Customs and Cases in Akan Law, has brought a philosophical mind trained by such teachers as G. Dawes Hicks of University College, London, to expound the religious and ethical system of his own people. It is the first time, I believe, that an African educated on western lines has produced so detailed an exposition. It should, and doubtless will, be studied sympathetically by every Africanist. It would, however, be no compliment to the talented author if his statements were accepted without question. Very unfortunately two of the three manuscript volumes were destroyed by fire; and these, we are given to understand, contained many of the data upon which Dr. Danquah based his conclusions. Had the book been published in its entirety no doubt many of the questions we now ask would have been forestalled.


Africa ◽  
1943 ◽  
Vol 14 (3) ◽  
pp. 106-117 ◽  
Author(s):  
C. K. Meek

Opening ParagraphMost people are aware that Nigeria is named after the river Niger, but many may be surprised to hear that the word Niger is not derived from the Latin adjective niger meaning ‘black’, but from a Libyan and Sudanic root, meaning ‘water“or ‘river’. This word was used by the geographer Ptolemy some 1,800 years ago in the Greek form of ‘Niγɛιρ’, and it is used to-day by the tribes of lake Chad in the form of njer. But Pliny employed the form Nigris, and from very early times the land of the Niger was called Nigritia. The modern name of Nigeria was only invented forty-six years ago by Miss Flora Shaw, who became, quite appropriately, the wife of Lord Lugard, the master-builder of Nigeria. In a letter to The Times, written in 1897, Miss Shaw said, ‘It may be permissible to coin a shorter title for the agglomeration of pagan and Mahomedan States which have been brought, by the exertion of the Royal Niger Company, within the confines of a British Protectorate.’ Her suggestion that the new title should be Nigeria was at once accepted. But it did not receive official recognition until the territories of the Royal Niger Company were formally taken over by the Imperial Government in 1900, and were formed into the two administrations known as Northern Nigeria and Southern Nigeria. Fourteen years later these two administrations were amalgamated into a single Nigeria, which then became, next to India, the most populous dependency in the British Empire.


Africa ◽  
1935 ◽  
Vol 8 (2) ◽  
pp. 149-162
Author(s):  
H. L. M. Butcher

Opening ParagraphThe Isa people are a sub-tribe of the Edo or Bini tribe, who inhabit a large area to the East of Benin City—their parent town—called ‘Esan’ or Ishan, which is bordered on the East by the River Niger. The language spoken is a dialect of Edo, and their customs are a development of those found in Benin. The people are organized into a large number of independent communities, some of which are true clans (according to the definition given in Notes and Queries on Anthropology), and others which can only be described as ‘Village Groups’. Each of these clans or groups has at its head a hereditary chief called Onogie (pl. Enogie), who traces his descent to the original founder from Benin or elsewhere, who was given the land by the Oba of Benin. The title of Onogie was also given by the Oba to recognize his right to rule over the community which was composed of his descendants and immigrants from other districts.


Africa ◽  
1962 ◽  
Vol 32 (3) ◽  
pp. 221-252 ◽  
Author(s):  
Lorna Marshall

Opening ParagraphMy purpose in this paper is to describe some of the religious beliefs held currently by the !Kung Bushmen of the interior bands of the Nyae Nyae region of South West Africa. I shall limit the paper to a description of their concepts of the gods, the problem of evil, supplication, the spirits of the dead, and the ceremonial curing dance, but leave for another paper a more detailed account of medicine men, how they become medicine men, and more about their practices and beliefs. We gathered the information which I present principally on our expeditions of 1952–3 and 1955.


Africa ◽  
1965 ◽  
Vol 35 (2) ◽  
pp. 187-197 ◽  
Author(s):  
Victor C. Uchendu

Opening ParagraphThis paper reports the pattern of concubinage among Ngwa Igbo of south-eastern Nigeria. In this study attention is focused on: (i) the role of concubinage in the disposal of certain rights in women among the Ngwa Igbo, (ii) the folk evaluation of the status of the partners in this institution, and (iii) the strength of concubinage under the impact of acculturation.


Africa ◽  
1935 ◽  
Vol 8 (3) ◽  
pp. 346-354 ◽  
Author(s):  
M. D. W. Jeffreys

Opening ParagraphThis paper is based on personal research among the Igbo, and more especially among the Umundri group. It describes the coronation-ceremony of two divine kings who are the spiritual heads of the Umundri. The two divine kings occupy different towns which are in the Awka District, Onitsha Province. This Province is in Southern Nigeria and lies on the left bank of the Niger. Originally there was only Aguku and only one divine king. Dissensions arose and a part of Aguku seceded, to found the town of Oreri with its own divine king.


Africa ◽  
1955 ◽  
Vol 25 (1) ◽  
pp. 1-28 ◽  
Author(s):  
S. Ottenberg

Opening ParagraphIn recent years a new type of association, the improvement union or ‘meeting’, has become common in Southern Nigeria. Associations of this kind may be formed on a lineage, clan, village, village-group, divisional, or tribal basis, and may carry out various economic, educational, political, social, and general improvement activities directly related to changing cultural conditions. The present report is concerned with the development of this kind of association in the Afikpo villagegroup of the Ibo-speaking people. Its growth in this section of Ibo country has been more recent than in the more central Ibo areas, where European contact has been of longer duration, a circumstance that has made it possible to study its initial development in detail.


Africa ◽  
1935 ◽  
Vol 8 (1) ◽  
pp. 90-97
Author(s):  
Ida C. Ward

Opening ParagraphA six-months' tour in Southern Nigeria has afforded a valuable opportunity for review of certain questions about the chief languages of this part of West Africa and for a re-statement of the problems connected with them. The main questions are:1. With what success can one dialect be used as a literary medium?2. Is the new orthography suggested by the Institute suitable for the purposes for which it was designed?3. Are educated Africans interested in their own language and its development?4. Can Europeans learn to speak these languages with any degree of accuracy ?5. What are the present needs, and what lines should future work take?I can here express on these points only my own views, based on the experience of my tour and my work previous and subsequent to it. The two districts with which this article is mainly concerned are the Efik and Ibo speaking areas in Southern Nigeria.


Africa ◽  
1967 ◽  
Vol 37 (1) ◽  
pp. 81-85
Author(s):  
Robert W. Wyllie

Opening ParagraphIn her book, The Akan of Ghana (1958), Eva L. Meyerowitz examines some of the religious beliefs and practices of the Akan in an attempt to show that they are of Libyo-Phoenician origin and that Akan civilization is essentially pre-Arab North African in character. As an example of an Akan New Year festival she describes the annual Aboakyer (lit. ‘the catching of an animal’) ritual of the Effutu people of southern Ghana and interprets it in a manner which supports her theory of Akan origins (Meyerowitz, 1958, pp. 38–42). This research note subjects Meyerowitz's treatment of the Aboakyer to critical analysis. It is concerned with her theory of Akan origins only in so far as it results in misinterpretation of the Aboakyer. The note does not provide a full account of the Aboakyer, but a brief outline showing the sequence of ritual events. The field-work upon which it is based was conducted among the Effutu in 1964 and 1965 and included the study of the Aboakyer rituals of these years.


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