BREAKING THE KOLA-NUT BY THE IGBO PEOPLE

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The lgbo people of West Africa, Nigeria has an aged long tradition and cultural history, which most of them is imbibed in their daily activities, and can never be separated from their life style as people. One of these aged long historical and cultural background rituals, is the breaking of the Kola-nut by the lgbo's as a people.

Traditionally in the lgbo land ( soil ) Kola-nut breaking rite's is among, many and most important  cultural heritage, which is very dear for them as a people among other historical traditional heritage as a people.


The  Kola-nut breaking rituals, is exclusively done carried out by man, except in an event or gathering, where there is absence of any man, then the oldest woman or the titled, woman among them will perform the rites ( lwa Oji n'ala lgbo ) The lgbo people uses Kola-nut for hospitality and for the welcoming of visitors. It is very essential rituals for the lgbo natives, which is part and parcel of their culture, that is, if you visit an lgbo man, he is expected, to serve or  offer you Kola-nut ( Oji-lgbo ) and after that followed, the Kola-nut prayers, blessings, the breaking of the Kola-nut, sharing and eating ( chewing ) of the Kola-nut firstly, before any other things else for the visitors or guest, which is a sign of happily welcoming.





Praying with the Kola-nut is also a very important, rites that's varies and sensitive depending in the part of lgbo native land, events, gathering, Occasion, place seneroyed etc.

Therefore after the Kola-nut blessings, prayers, the person Thar's blessed the Kola-nut, normally the oldest in the event, can asked or he can authorized any man in their mids to break and share the Kola-nut in such a way that, it will reach to everybody that is present during the event or gathering', 'even, if it is small or tiny bits, in the sharing of the Kola-nut or during the sharing ( Oji-lgbo ) most times, there is observations of some protocols e.g. Oldest man, the person that brought the Kola-nut, will take  his share and eat ( aka-Oji in some places ) like in Ovim Isukwuato Abia State Nigeria, the essences of taken his 'aka-Oji', and eaten it, is to demonstrate that what he brought ( oji ) is an edible thing and that it is safe to eat, and after his, followed by titled men, in their midst, remember thats, they will pick with their hands, instead of given it to their hand, you allow them to pick with their hands, from the Kola-nut plate ( Okwa-Oji)

After some of these observations, it is shared to everyone present.



Breaking of the Kola-nut may varies or depends in the part of lgbo native land, it is been done, events, Occasions, seneroyed, Culturally, it is right of the person that prayed or blessed, the Kola-nut, to break it, normally the eldest in the midst, who also has the right, to asked, any other person or younger person to perform the tasks. According to 'Ekwealor', (1998/38 ) he said.. …''n' ebe ndia, e were iwa - Oji dika ozi nwata na-agara ndi kasi ya buru Okenye''.




Another important part of these Kola-nut breaking rite's is the observations of that particular Kola-nut presented for prayer and blessings, immediately after the breaking, the number of Cotiledon's in the same Kola-nut prayed with or blessed ( Oji-lgbo) some will come with three cotiledon, four, five, six, seven, two, and none. Traditionally, for the lgbo people, the number of cotiledon in a Kola-nut prayed and blessed in an event's or Occasions, has what's, it is saying, in other words Culturally among the natives, the number of cotiledon in a particular Kola-nut (Oji-lgbo ) has some meaning attributed to them after breaking the Kola-nut in any gathering or events. Nevertheless that will be another topic of discussion on our subsequent updates.



Cheta kwa na odi nukwu mkpa na isara ya bu Oji nke oma, kwo chaa aka gi, nke oma, tupuu iwa a  ma obu kee ya bu Oji, mgbe Ina ebuenye obia Oji, bunye Kwa ya mmiri o ga eji kwo aka, tupuu ota ya bu Oji, o di nukwu mkpa.



Ihe iji eme nke a, bu na, idi ucha, so na otu ihe eji mara ndi lgbo, obu Kwa usoro esi akwa-lite, ahu ike, na ndu ndi mmadu.

  
 
 

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