Приложение вороны
Ṅgwà | |
|---|---|
| Общая численность населения | |
| 314,840 [ 1 ] (1963, перепись) | |
| Регионы со значительным населением | |
| Только государства | |
| Языки | |
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| Религия | |
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| Связанные этнические группы | |
Приложение функция (назначенное: множественная IPA: [ŋʷa] ) - это игбо Группа, живущая в южной части Игболанда . Народ NGWA встречается преимущественно в штате Абия с населением 314 840 в 1963 году. Они охватывают 1328 квадратных километров (513 кв. Миль) [ 2 ] и являются крупнейшей подгруппой Igbo People .
Он ограничен рекой Имо на западе и народом Ананга-ибибио на востоке. Люди Асы и Ндоки разделяют границу на юге. Нгваланд граничит с людьми Убакала и Олокоро на севере и Изооргу в северо -восточной части.
Чинеке считается самым могущественным богом в пантеоне богов Нгва. Другие включают Ohanjoku и Amadioha. В доколониальной NGWA Общество Оконко и Экпе служили в качестве правоохранительных органов. Фестивали в Нгваланде включают фестиваля Ekpe и Owu Masquerade и драматический фестиваль Икоро.
Люди NGWA говорят на диалекте NGWA , который богат идиомами и пословицами. Это преимущественно христиане , но также практикуют традиционные религии и обычаи. Народ NGWA в основном фермеры, производящие такие культуры, как Yam, маниока, кокоям и производство пальмового масла . Импорт железа для мотыга и мачете начался около 16 -го и 19 -го века.
History
[edit]Origin and migration
[edit]The Ngwa people are a part of the Isuama people who lived in the Orlu area.[3] The founders of Ngwaland and other Igbo groups emigrated from Umunoha through Ama-Igbo and arrived at Ezinihitte at an unknown date due to an increase in population in the Owerri area and due to the need of virgin land for cultivating.[4] Some groups moved northwards into the Umuahia, Etiti and Mbano axis while the founders of Ngwaland and the Ohuhu moved southwards towards the Imo River.[3][4]
On reaching at the west bank of the Imo River, the group became tired, and they decided to eat. Three brothers; Ngwaukwu, Nwoha and Avosi quickly boiled their yam and crossed over the Imo River before their companions; the Imo River grew and held their companions at the bank.[2] The Ngwa people first settled at Okpuala Ngwa where they performed their first ritual.[2] The Ngwa people are said to have displaced the Ibibio and Ibeme people driving them eastward.[2]
After settling in Okpuala Ngwa, the founders of Ngwaland created the eight original villages—Ntigha-Okpuala, Eziala-Nsulu, Amaku-Nvosi, Amauha Ovokwu, Umuokwu Mbutu, Orie-Afo Umuoha, Okpu Ngwa Ovunkwu and Okpuala-Ngwa.[5][6] After the establishment of villages groups by the Ngwa people, they moved down to the eastern part of Ngwaland and further into the northwestern and southern part.[7] Some Ngwa farmers settled in the northwest of the present Ngwa region before the Atlantic slave trade began but the area saw the establishment of more villages and increase in population from the sixteenth to nineteenth centuries.[8] They further migrated into the Ndoki, Asa and Bonny areas around the 14th century.[7][4]
Pre-colonial, colonial and post-colonial era
[edit]The Aro people gained access to Ngwaland through members of the Okonko society with originated from the Efik-Ibibio area.[9] Trade routes were established in Bende, Umuahia and Aba.[10] In order to meet the demand for slaves from the Bight of Biafra, Ngwa people condemned by the Long Juju for defaulting the laws of Ngwaland and people kidnapped by the members of the Okonko society in Ngwaland.[11]
The Ngwa people made contacts with the British during the period when slave trading was being banned; this saw the establishment of the first consular post at Obegu in 1895.[12] Ngwaland was made a British colony after the Anglo-Aro War in 1901.[13] The garrison and district headquarter at Ndokiland was moved to Aba-Ngwa in 1902 and 1903 respectively.[14]
In the 21st century, Ngwaland was divided into eight local government areas.[15]
Geography
[edit]The Ngwa people are found in southern Igbo land and the largest group of Igbo people with a landmass of 1,328 square kilometres (513 sq mi)[2] and an estimated population of 314,840 in 1963.[1] Ngwaland is bounded by the Imo River in the west, and the Anang-Ibibio people in the east. The Asa and Ndoki people share boundaries in the south. Ngwaland borders Ubakala and Olokoro people in the north and Isuorgu in the northeastern part.[16] Ngwaland are divided into four parts; northern, southern, northwestern and eastern Ngwa.[5] Ngwaland lies in a flat agricultural land with the highest elevation of 100 feet in the basin of the Aza river in the south-east with an annual rainfall of 80 inches to 100 inches and an average annual temperature of 80 degrees Fahrenheit.[17] Ngwaland has a humid tropical type of climate with the seasons divided between wet and dry seasons, with the rainy season lasting from March to November.[15][18]
There are three main watercourses in Ngwaland; the Imo River, the Azi River which rises in the Umuahia area and the Oji River which rises at Nsirimo in Ubakala.[19]
In the 21st century, Ngwa people are found in Nine local government area of Abia State, namely: Obingwa, Osisioma Ngwa, Isiala Ngwa North, Isiala Ngwa South, Aba North, Ugwunagbo, Aba South, Ukwa East and Ukwa West.[15]
Culture
[edit]Precolonial Ngwa land were practitioners of African religion and worship their gods as part of their culture. Yam, maize, cassava, cocoyam, vegetables, oranges, palms, fruits make up majority of the food crops.[15] The men in Ngwaland are the only people allowed to speak at the main village meetings where the affairs of the people are discussed while married women hold village meetings where internal affairs were discussed and these meetings also served as savings clubs.[20] Ngwa people practice polygamy.[21] The Ngwa people believe in procreation and reincarnation and believe that childbirth through marriage is the only means of reincarnation.[22] The Ekpe and Okonko secret societies served as moral enforcement societies in pre-colonial Ngwaland, as decisions reached by the lineage council was enforced by them.[23] The Ekpe and Okonko society were introduced to Ngwaland through Aros and originally from their neighbours in Cross River.[24] The Okonko Society was reserved strictly for men.[25] The young unmarried women are sometimes inducted into mgbede to undergo a nutritional course aimed at fattening and preparing them for marriage to suitors.[26][27]
Ekpe and Owu masquerades are part of the each of year festivals in Ngwaland.[28] Agwu-Ikoro, a part of the Ikoro farming festival is popular among the Mbutu villages in Ngwaland.[29] The Ekpe dance festival is an annual religious festival among the Ngwa people (except for Obioma Ngwa[30]) with influence in the Umuahia and Owerri axises.[31][32] Originating from the Aros,[33] it is performed on the Eke market day.[32]
In Obingwa, the Ikoro festival—a costume drama where the Ikoro is used for its performance [34]—is celebrated in place of the Ekpe.[30]
Language and literature
[edit]Ngwa dialect which is filled with idioms and proverbs is spoken in Ngwaland.[35][36] It is used as means of communication in trade, folktales, community and village meeting and entertainment with the Standard Igbo being the preferred language for administrative and educational purposes.[37] The Ngwa dialect is classified it as an Igboid dialect under the New Benue Congo subfamily of the Niger Congo phylum and among the south-eastern group of dialects.[37][38]
Religion
[edit]Prior to the arrival of the British, the Ngwa people worshipped the deities that were indigenous to their village which Chineke[a] was and still is considered the most powerful in the pantheon of gods. Other gods include Ohanjoku and Amadioha.[39] Through the means of colonization, Christian missionaries converted most Ngwa people from their indigenous religious practice to Christianity particularly, the Seventh-day Adventist, Anglican and Catholic.[40] In the 21st century, majority of Ngwa people are Christians with very few practicing traditional Ngwa religion[41] with Okpuala Ngwa being the capital of such practices.[2]
Economy
[edit]Due to the fertile land, the economy of Ngwa people in pre-colonial era was solely based on farming.[17] Written information about the economy before 1900 is scare.[13] The Ngwa people were majorly involved in international trade. The Ngwa people started importing iron for hoes and machete around the sixteenth and nineteenth century. The nineteenth century saw the involvement of Ngwa people in the production of palm oil and from the 1870s palm kernel for export.[8]
The Slave trade was later conducted by members of Okonko society in Ngwaland. With the emergence of the British, the slave trade was slowly replaced by palm oil production and trading.[42]
During the second World War, the prices of palm oil and kernel were beginning to recover; which gave rise to the construction of the Eastern Railway which runs through Ngwaland. From 1919 to 1920, there was an expansion of palm oil production and a labour-saving processing technique.[43] The railway created sizeable food markets for the sale of cassava; either as garri or as akpu. Palm wine was another source of income for the Ngwa people.[44]
Since the Nigerian Civil War, cassava has become a more important cash crop in the Ngwa villages.[45]
"Isusu" a form of banking institution aiding in raising money for business or marriage in pre-colonial Ngwa. This form of banking system is still practiced.[17]
References
[edit]Notes
[edit]Citations
[edit]- ^ Jump up to: a b Oriji 1982, p. 524.
- ^ Jump up to: a b c d e f Amankulor 1977, p. 37.
- ^ Jump up to: a b Mgbeoji 2006, p. 6.
- ^ Jump up to: a b c Oriji 1981, p. 82.
- ^ Jump up to: a b Oriji 1981, p. 70.
- ^ Oriji 1981, p. 80.
- ^ Jump up to: a b Oriji 1981, p. 81.
- ^ Jump up to: a b Martin 1984, p. 416.
- ^ Oriji 1983, p. 314-315.
- ^ Oriji 1983, p. 317.
- ^ Oriji 1981, p. 317.
- ^ Morgan 1955, p. 332.
- ^ Jump up to: a b Martin 1984, p. 414.
- ^ Nwosu 1998, p. 86.
- ^ Jump up to: a b c d Ekpendu & Akwarandu 2019, p. 84.
- ^ Oriji 1981, pp. 66–68.
- ^ Jump up to: a b c Nwabughuogu 1984, p. 47.
- ^ Martin 1984, p. 415.
- ^ Oriji 1981, p. 68.
- ^ Martin 1984, pp. 418–419.
- ^ Ukaegbu 1976, p. 391.
- ^ Ukaegbu 1976, p. 393.
- ^ Kalu 1977, pp. 84–85.
- ^ Kalu 1977, p. 80.
- ^ Martin 1984, p. 419.
- ^ "Fattening tradition in South Eastern Nigeria". Vanguard. 6 March 2011. Retrieved 8 November 2023.
- ^ "Igbo culture: Kedụ uru iru mgbede bara n'ala Igbo?". BBC Igbo (in Igbo). 19 November 2020. Retrieved 8 November 2023.
- ^ Amankulor 1977, p. 68.
- ^ Amankulor 1977, p. 70.
- ^ Jump up to: a b Ukaegbu 1996, p. 34.
- ^ Ukaegbu 1996, p. 27.
- ^ Jump up to: a b "Ekpe Festival Of The Ngwas". The Post Express. 2001. Retrieved 10 November 2023 – via AllAfrica.
- ^ Ukaegbu 1996, p. 33.
- ^ Ukaegbu 1996, p. 289.
- ^ Ugorji 2019, p. 107.
- ^ Oriji 1981, p. 78.
- ^ Jump up to: a b Asuoha, Omego & Isaac, p. 127.
- ^ Ugorji 2019, p. 96.
- ^ Ekpendu & Akwarandu 2019, p. 85-86.
- ^ Ekpendu & Akwarandu 2019, p. 86.
- ^ Ekpendu & Akwarandu 2019, p. 84-86.
- ^ Oriji 1983, pp. 309–312.
- ^ Martin 1984, p. 412.
- ^ Martin 1984, p. 424.
- ^ Martin 1984, p. 425.
Bibliography
[edit]- Martin, Susan (1984). "Gender and Innovation: Farming, Cooking and Palm Processing in the Ngwa Region, South-Eastern Nigeria, 1900-1930". The Journal of African History. 25 (4). Cambridge University Press: 411–427. doi:10.1017/S0021853700028462. JSTOR 181224. S2CID 161643136.
- Oriji, J. N. (1981). "The Ngwa-Igbo Clan of Southeastern Nigeria: An Oral History Overview". The Oral History Review. 9. Taylor & Francis, Ltd: 65–84. doi:10.1093/ohr/9.1.65. JSTOR 3675325.
- Oriji, J. N. (1982). "A Re-Assessment of the Organisation and Benefits of the Slave and Palm Produce Trade Amongst the Ngwa - Igbo". Canadian Journal of African Studies. 16 (3). Taylor & Francis, Ltd: 523–548. doi:10.2307/484558. JSTOR 484558.
- Morgan, W. B. (September 1955). "Farming Practice, Settlement Pattern and Population Density in South-Eastern Nigeria". The Geographical Journal. 121 (3). The Royal Geographical Society: 320–333. Bibcode:1955GeogJ.121..320M. doi:10.2307/1790896. JSTOR 1790896.
- Ekpendu, Ikechi Chidi; Akwarandu, Onyenkwere Princewill (2019). "Situating the African Ngwa Clan in Acts 17:15-34: An Efficient Missiological Method". International Journal of Philosophy and Theology. 7 (1). American Research Institute for Policy Development: 83–87. doi:10.15640/ijpt.v7n1a10. ISSN 2333-5769. S2CID 213947340.
- Amankulor, J. Ndukaku (January 1977). "The First All-Ngwa Cultural Festival". African Arts. 10 (2). UCLA James S. Coleman African Studies Center: 36–37+66–70. doi:10.2307/3335182. JSTOR 3335182.
- Nwabughuogu, Anthony I. (1984). "The "Isusu": An Institution for Capital Formation among the Ngwa Igbo; Its Origin and Development to 1951". Africa: Journal of the International African Institute. 54 (4). Cambridge University Press: 46–58. doi:10.2307/1160396. JSTOR 1160396. S2CID 207354910.
- Ukaegbu, Alfred O. (1976). "The Role of Traditional Marriage Habits in Population Growth: The Case of Rural Eastern Nigeria". Africa: Journal of the International African Institute. 46 (4). Cambridge University Press: 390–398. doi:10.2307/1159301. JSTOR 1159301. PMID 12310661. S2CID 45003241.
- Kalu, Ogbu U. (1977). "Missionaries, Colonial Government and Secret Societies in South-Eastern Igboland, 1920-1950". Journal of the Historical Society of Nigeria. 9 (1). Historical Society of Nigeria: 75–90. JSTOR 41857053.
- Nwosu, Okere Steve (1998). "The National Question: Issues and Lessons of Boundary Adjustment in Nigeria—The Ndoki Case". Journal of Third World Studies. Political, economic and social issues in the Third World. 15 (2). University Press of Florida: 79–101. JSTOR 45193765.
- Asuoha, Jephthah C.; Omego, C. U.; Isaac, B. H. "An Analysis of Sluicing Construction in Ngwa-Igbo". Universal Academic Journal of Education, Science and Technology. 4 (2). England.
- Угорджи, Гей Файн (2019). «Эматизация в приложении IR». Международный журнал интеграции гуманизма . 11 (1). ISSN 2026-6286 .
- Ukaegbu, Victor Ikechukwu (1996). Композитная сцена: эстетика театра Маски Игбо . Университет Плимута.
- Mgbeoji, Ikechi (2006). Потерянный в переходе? Традиционные целители юго -восточной Нигерии и делегитимизация традиционных знаний и культурных выражений в эпоху современности . Женева : Межправительный комитет по интеллектуальной собственности и генетическим ресурсам, традиционным знаниям и фольклору .
- Oriji, JN (1983). «Изучение торговли раба и пальмы среди Ngwa-Igbo юго-восточной Нигерии». Cahiers D'Etudes Africaines . 23 (91). Эсс : 311-328. Doi : 10.3406 / cea.1983.2249 . JSTOR 4391863 .
Дальнейшее чтение
[ редактировать ]- Охват, король Эзтанны (11 апреля 2021 года). История ▪ Лучшие группы и о городе Бертс: раз . Авторский дом. п. 769. ISBN 978-1-6655-0430-0 .
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