The Chiefs in Igboland

Nigeria Honors its Chiefs

I really enjoyed “The Significance of Titles in Igboland.” It is an article by Chief Uche Nworah who has written it in response to the James Curry Society, Faculty of Medieval and Modern Languages, at the University of Oxford (UK).

In his introduction he provides causes for taking the title. First is that “titles are adopted names. . .that ultimately takes over an Igbo man’s given names”. I have seen this in action for our own chief, Ejike. I see the title taking as a way to promote Igbo ceremonies and cultures.

Second, he says that “title-taking is an important aspect of socio-economic and cultural life of Ndigbo” (people of Igboland).

Third, he says that titles “could be inherited, bestowed/given, or taken by any Igbo man or woman who feels that he/she has come of age, and is willing to go through the required ‘ritual’.” He includes an item that “certain titles are exclusive to certain families based on ancestry and lineage.”

He lists several other factors, including that title taking varies from one community to another.

I don’t believe that title taking is so prevalent in my own community of Nanka, though it does exist. My uncle, Isaiah, was proud of his title and used it frequently. But I wasn’t aware of many others who had titles. And my husband refused to take a title.

Igbo Title Clarification

Chief Uche Nworah says there can only be one Igwe in a community at a given time. That was certainly true in my own community of Nanka. In fact I believe there was an argument over who was the rightful Igwe. But it has been solved now with the new Igwe; I met him several years ago.

Then he talks about how traditional Igbo titles can be acquired. A major way is through inheritance. Another is the invitation by the Igwe to join the cabinet.

Then he describes the significance of titles. Being an upholder of promoting Igbo culture is important. Opening doors and receiving praise from others is also helpful. The title holders are also regarded as people of truth and social justice.

Finally he describes the responsibilities of Igbo title holders. He says that judging fairly and without prejudice, whatever the circumstance, is paramount for all title holders. I think he praises title holders for their wisdom.

Then he gives us many photos of title holders, with their titles attached. It is enlightening! But I don’t believe he includes any Nanka people in his list!

Self-Defense: Part of The Origin Story

Last time I told you about two events from Project 1619, a “New Origin Story.” This was another piece we read for the Project 1619. The title is Self-Defense. It’s Chapter 9 in the 1619 book, in case you want to look it up.

The opening of the chapter is about Jessie Murray in 2014. He was in a bar near Atlanta, Georgia. He is Black; his wife is white. Several drunk men were hounding him. He went to the car to get his gun, knowing he might need it to take his wife away. When he reentered the bar, a group of the men started fighting him, with fist after fist on his face. He apparently fired the gun into the crowd. The person who was shot was a former police officer.

He was counting on the recently enacted “Stand Your Ground” law. He knew it had been used successfully. But in his case, it turned against him. He was told he couldn’t use it. Because he had fired accidentally. he wasn’t able to claim Stand Your Ground. Secondly, he couldn’t have claimed Stand Your Ground because the men were not at risk of “preventing death or great bodily injury” to him. It concludes by saying that he received five years’ probation. Unjust, but better than prison!

After the War Between the States

Shortly after the War with the Confederate South and the rest of the United States, the Blacks refused to disarm themselves. They felt they had to hold onto their means of defense. Yet in the few years after that war, the man was sent to investigate horrendous deaths by whites against Blacks. He reported on white people causing death and destruction to Black people in both the South and the North.

The rise of the Ku Klux Klan and other groups meant that “white people clearly had the right to Kill negroes. . . without fear of punishment, and without loss of caste or reputation.” These groups had ongoing horrific examples of white supremacy.

Later in Florida in 1920, Black residents exercised their right to vote. White residents tried to stop them. They had ordered the Black residents to get their ballots certified. But the man who should certify their ballots was away, on a fishing trip arranged by the town!

The Black people tried to vote, but over the objections of the white people. For the next few days, the Blacks fled to the home of one of the leaders of the Black people. They armed themselves, but were overpowered. White people from the surrounding counties came to help. The whites said that more than 500 Black residents fled. And that town, Ocoee, stayed white for five decades after that!

In 1944 Lena Baker, a Black woman, was charged with no right to self-defense. She had fired on and killed her white accuser, a man. He was holding her against her will.

But the prosecutor charged her with murder. The jury deliberated for less than half an hour and delivered a guilty verdict. Lena was sentenced to death by electric chair.

Into the 60s and 70s, Black people tried to open the communications, but with moderate success. There are so many instances of the perils of being Black in our society. These are just the barest examples of what happens.