Beruflich Dokumente
Kultur Dokumente
native doctor (Oibia ogwu) to sav'e her mother's life (Chllllelie Ezulke,
Personal Communication, Sept 2~i2007) Igbo people feel and behave
that all the various ills, miSfOrtl.i~es, Sickness, aCCidents, tragedies,
sorrow, dangers and unpleasan.1.rnysteries which they encounter 01
"
experience are caused by the use;of this mystical power in Ille hands of
" '
perpetrators of Nsi phenomenon" Based on this, we may realize fOI
:'
example, that a bereaved mother.whose child has died fmm malaria will
not be satisfied with the scientific,explanation that a mosquito carrying
~
malaria parasite slung Ihe child and caused it 10 suffer and die frolll
malaria, She will wish to know wt1y~I/le mosquilo stung her child and not
somebody else's child. The only~~atisfactory answer is IImt someone
,;'tl''l
sent the mosquito or worked othe(mysterious deeds agamst her cl1ild.
This is not a scientific answer" buI,t is reality and most welcome for
.
majority of Igbo people. We ma'y easiJy get rid of mosquitoes and
prevent many diseases, bul there"will always be accidents, cases of
barrenness, misfortunes, and other unpleasant experiences, For Igbo
these are not purely physical expenence, they are Inystical and
experiences
Nothing harmful happens by chance, almost everything IS caused by
someone directly or though the use of mystical power. People in the
villages with portlcular reference to Igbanam community will talk freely
about them for they belong to thel'r world of reality, whatevcl else the
educated cream of the sOCl(:ty :mght say does not really Illatt('1
")I' ..
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2 1 3 TYPES OF NSI
The Igbo have different types of N~i phenomenon They types of Nsi ale
.'
as follows:
(a) Nsi that is given as poison This kll1d of Nsi may hr> In liquid or
powdery form It IS also carried 111the finger tipS It IS given
through sharing of food, kola and drinks -I he Victim once
contaminated starts to witness severe heartburn, stomach ache
The stomach ache may g~adually develop into 'Mbekwu Afo'
(swollen stomach). 'N'anya~1 ewelugo oji' ('The night has t8ken
kola) becomes a polite way of refusing kola for fem of being
\
poisoned with the Nsi that i~ carried in the finger tips
(b) Nsi that is sent through the~ir: pins/needles, leprosy, deadly flies,
madness etc are sent through air This kind of Nsi IS carried out
through mystical and magical powers in the hands of the black
(evil) magician
(c) Nsi that is tied and se~lkd with padlock to retmd people's
.
progress Being an evil phenomenon, it is mystical and magical in
nature,
,'
"
(d) Nsi that is spread or burieq.,inside the ground. This type of Nsi is
in powdery substance for tb~ one to be spread on the surface of
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the ground and also contajlied 111a small clay pot or tied together
for that which will be buried Irlside the ground The target of thiS
klrld of Nsi is to kill the intehdlng victim and tillS can be <Jetllcved
", ,6'
by mentioning the name o~'t!le II1tendlng Victims n<.lllie ill the POlilt
of preparation of tile Nsi ,i'lowever, If another pers()11 Illistilkeilly
steps on the Nsi outside tt,Jq intelldlng victim, the Nsi Will not kill
the person rather it can cause swollen foot (known as OedCllliJ In
Medical/ Scientific terms), r;;lshes and body decay
'., .
'I
(e) Nsi that is used during Masq~erades to discredit or harm thell
opponent especially during festivals The Igbo normally say 'ka
.
asi si akona Nsi, asi si e'ena aju', (The law which forbids
poisoning others, does it mean that you may not cause 1I1cm at
least some dizziness), This statement to some extend permits the
use of ajo ogwu (bad medicine) during Masqueradc fcstlvals 1\
contradiction to Igbo worldview as regards the belief III cornrllunity
consciousness
(f) Nsi that is mysteriously give~ 'thtough eating in drcams For the
Igbo people, eating in dream -is not a good omen bccause of the
fact that one can be initiated or poisoned through eating in a
dream Ttlis category IS believed to be manipulated by witches
and wizcHd
"
2.2. NSI WITHIN THE IGBO CUL T,URAL DIAMETRIC.
Culture literally means peoples wa{ of life It can also me;1I1 the custom
and belief, arts, and social organisation of a particular group Cultule
does not exist in a vacuum but is ,Principally situated wltllln tI\() people
:-.
perception of tile universe People's ,perception of the unlver sc IS fuumJ
in their Cosmology or World view
"
.t- "
The term cosmology equally has to'do With the totality of a people's
'. ;. .
way of life, a people's way of ~r,ceiving, interpreting, relating and
responding to things around them 'Ekwunlfe (1993) is of the view that
cosmology is t,
~~."
All allempt to give a unified meanmg illld
ullderslnlldillg to man's varro.us'eX(Jeriences of life nll<l
the universe lie finds Ilili/self t/UOUg/l eel 1,1111
assumplions
1 "
..~. -:
"
This assumption can be ascrtained through myths, proverbs,
metaphors, customs, taboos, beliefs and practises that developed as a
result of day to day experiences ,'and observation of a particular race,
tribe or culture, Achebe in Mad~ d997 4) posits;
Different cultures have different ways of on1erillCj I!wir
world Each mode is a lens though which mall, in a
given culture vices his wOlk1 Each culture lens ellables
it to see only a certain pilst 'of tile worle1 but albol/, one
which gives meaning to' it ex is/once, If ono wovo CJ
different lens, he would see a different world
;
The traditional Igbo cosmology 5ays EJlzu (1986143) is essenlially a
religions one Religion provided the baSIC and unifying vIsion through
which everything is perceived it;: is therefore not surprising ltwt the
traditional value system and atiitudlllal orientation of tile Igbo as
prevalently religious", The traditional value system and attitudinal
..
orientation of the Igbo as articul;t~(j by EJizu (1986 143) are
~
A unified view of Reality
-.,
~..
A sense of community.
Human life its enhancement'!and continuity
.,
~:~_.
The above points can be enlarged"as follows-
.~.;
(A) That traditional Igbo cosmology'ls a religious one, a cosmology
"
which holds a unified view of 'reality This is understandable under
the back drop that all the spheres of Igbo cosine structure and their
inhabitants are in continuous interaction like a spiders web, any
break in the segment will affest the others
(B) Man is at the centre of everything But he is not alone He exists for
the community and the comm'unity exist for him, This IS echoed In
Mbiti's word "I am because we are and since we are therefore I am,
This bring out the community-, consciousness among Itle Igbo thus,
of
.' 1
he has be his brother's keeper, and also relies on the p;.)tronageof
the gods and his neighbours This underscores why neighbours
help one to build a house. cultivate yam and harvest It. participate
actively in marriage and burial rites
(C) Human life is supreme and everything is done to keep ,t on Thus
sickness diminishes life and 59 it cause must be diagnosed through
divination and appropriate me',isures to restore IifelllUs, this world
is exhorted and valued more)han any other world, Man wants to
live long and thus he keeps in touch positively with spiritual powers
who, as it were guarantee h,i~ secunty and continued existence,
,',
Thus childlessness is abhorrfi?d and must be guarded against.
Childlessness implies extinction of lineage which must be resisted
by marrying a second wife. 'Am uta nwa, nwa muta ibe ya'. (When
a child is born, he is expec..tedto give life I birth to others) (Madu
:19977)
Nsi phenomenon among the Igbo has no footing or place in the
aforementioned traditional value scale and attitudinal orientallon of the
Igbo. This observation raises a crilftal question as where is the place of
Nsi phenomenon within the Igbo cultlmil.diametric?
,
Proffering answers to this question, Meluh (198683) observed thus
"," .
African world-views share lIie belief tl1al tile 100ls of
many physical evil lie in somQ moral evils. There we
four causes wl1ich feature fi",que!ltly as the expla!lation
of pl7ysical evils God. evil $p'irits. wicked men usinq
magic powers or witchcr{lft powers for anti-social
plJIposes . African wOl1dvie~s ;';Ire ileavily populated IJY
evil spirits of various kinas ./it1ost ale spirits or Ille (lend
who have nol reached tile 'anceslral !lame. A few nIl.'
non 11lIman spirit Some attack in groups. Ol/IOIS WI'
single spiril. They all share [Jle COli/ilion cl18raclerisIIC.'i
that they attack people for. n9' just !CaSOI/S,.. witcl/(:Iafl
and sorcelY are il/ustratioil of how, on one IWlld
physical evil dellve from moral evils, and IIIe SOCial
dimensions of African sense of SII1 on IIw ollwr JolIl
witches and sorcerers engage trJ IIw illicil IIse of
supernatural powers 10 harm IIleir fellow men
Collaborating with the above view.jArinze(197055) have Ihis to say
concerning factors (spirits) respong,ible for Nsi phenomenon within the
Igbo Cultural Diametric
Who are these wiCKed ax-co/porate Iwnwn SII/IIP
They are spirils of SlIch "people as these s[I(:lIf/('I>(1
persons, IIseless or lazy llj/nwl/ied people wi/a e//llll/(1
their ea/thly life lime Iwd no c!lIh1ICn, no S<lVlllfjS, flO
decenl home, people who' were ve/sed in Cli/llo ,111<1
wickedness. social misfits and burdens on 1110
community as well as publiC sco/llges. people cruelly
sold into slavery. those who hanged themselves 0/
died violent deaths, those' killed trJ the act of stealiflq,
those killed by alusi(ndi IilLi alusi, Ie pe/jUlers punislwe} /
with death), women who died III childbiJ1h. people lor
whom no final funeral riles were performed" ,these
spirits are terror for the Ibo pagan The Ibos, <IS
Leonard notes, "are n}uch afraid of these golJlifls
because they consider tReni to act in a iliad 011<1
foolish manner. am} belie~e fllem 10 be irresponsilJ/e
yet vicious and malignant", 'Probably 110adjectives can
be strong enough to express what Ihe Ibo flunks of
these Akalogeh Their capacities for evil are lIIalllfolcl
They are capricious to fI~ extreme and deligllt III
torturing the innocent ThL~9 ,evil spirits fly about anll
do untold harm. ", , '
Based on these assertion that hold~,that the Igbo (African) worldvlew IS
densely populated with evil spirits. and these evil(disCmbodled) spirits
which targets to cause untold harm to indiVidual living in the society al e
invoked by the 'dibias" (native doctor) in concocted objects slich as Nsi
phenomenon This disembodied 'SPIritS occupy and CXf'<;ule the
assignment att"buted to Nsi This asslgnmcnt may be to kIll tlJ(~J)(!ISUIl,
calise swollen legs or parts of the body, pin casting and all tllf~ I,k(!s of
,',
,.""' .
",
harm tllat is attributed to Nsi pllenomenon The act of II1voklnu the
disembodied spints on objects to e~,ecute deslunated funclions falls
witllin tile scope of E B Tylor's theor~:.of Allimism Animism dpals wltll
the 'belief in spirit beings' For Tylor, he saw the anima as a shadowy,
vaporous image animating the objed it occupied and also have tile
capability of leaving tile body and entering other men, animals or things
and continuing to live after death (Mbit~19697) .
..
The evil spirits that now inhabit tile Nsi materials carry out tile functions
or acts attributed to Nsi The role of the ,evil spirit in Nsi phenomenon IS
clearly manifested in the type of Nsi tllat is buried or spreCld for
someone inIon the ground. At the pain' of preparing this type of Nsi, tile
name of the intending victim is mentioned In thrs way, the evil spirit by
the position of knowing the victim ~s well as every individual in the
community carries out the act OgbuhaJagu (2006) a native doctor in
Igbariam community testifies that the~vil spirits that carry out the act of
Nsi phenomenon is an act shrouded In mystery and secrecy whicll
cannot be fully grasp or undEit'Stand (OgbunaJagu I'(~rsOfiaI
~...
Communication 24'" November 2006)'~>
23 NSIIN THE VIEW OF EARLY Mf$SIONARIES
Anyanwu (1999152) rightly observed t11at
Tile European missionary to4lfJican (and Igooland In
parlicular) came with precon~:eivcd 110tion tilat tilcle
were no religion at all in African or that it was entirely of
tile DevIl The missionaries tlJe.refore considered it thei,
duty nol only 10 converl tile Igpo'to Cllristianity out also
to make them g~e up and for~et their past entftely al/(l
live up to their new dignity 'F;/C planting of CllIisliilllity
in Igbo land hit at the very',$oul of the society al/(l
invariabty caused problems .vf varying magnitude III
Igbo fife alief culture .-
t:,
~. ~
;-, ,
The assertion above gave a true picture of how the missionaries took
Igbo peoples life pattern and religion They came solely to evangelise
and impact the gospel on our peoPle without any intention to study the
,
culture and religion of the people Owing to their lack of interPst to study
the belief and culture of the Igbo.people, the missionanes wrote out
culture off as evil, barbaric, pagC!,~ism, heathenism. fetish and have
nothing good in it. These derogatmg terms the early Illissionanes
labelled in the culture of the Igbo affected the perception lowards the
Igbo people
t
..
This perception was clearly echoe~ by Bishop Ajayi Crowther in one of
his letters to their headquarters in Sierra Lone, "We need more hands
for all the Igbo land as the citadel t!f evil" (Madu 2006), This statement
clearly portrays the vie~ the ar-rly missionaries concerning the Igbo
,:
culture and religion, This missionar',ies having labelled most of Igbo life
pattern, culture and religion as evil" and wicked due to their lack of
interest to study the people. Nsi prtenomenon automatically is among
the wicked life styles of the Igbos, .'
What more can be said when the good aspect of Igbo culture was
;
labelled. evil. pagan. barbaric. fetlsl1, by the missionaries, flOW much
more the ones the Igbo themselves look at as evil and Wicked It is
worthy of note that the views of :early missionaries concerning the
culture of the Igbo (both good an~' bad) including Nsi phenomenon IS
-..
that it must be abandoned, dropp~d and abolished because of their
preconceived notion that there is ri~thlllg good in it. This notion of eally
I,
missionaries underscores the f~cr,. why the concenlr ated rnore on
impacting the l\Jbo people With CIH~tlanity which to thell ur)(Ii'lstLlrllJln9
in superior to the culture and rellgl0ti: of the Igbo
'"
, ,
24 NSIIN THE VIEWS OF TH~.IGBO CHRISTIANS .
...
The present day Igbo Christianstto great extent inherited tile views of
.'
the early missionaries as regards to some of the IglJo cultures For
instance. Polygamy. Masquerade~'Chieftaincy titles (Ozo) ;Hld so on as
pagan lifestyle As It concerns the views of Igbo CIHlstians on Nsi
phenomenon, two critical question. comes to bare,
What effect or impact did th~'~arly missionaries left for tile present
Igbo Christian with particular"reference to Nsi phenOIlH?lloll?
What are the views of -tt)e present Igbo Christians as regards to
.
Nsi phenomenon? ~r'
f
In attempting to answer the above~lJestion, Nnubia (2007) said that the
'..
"'1.. ~
~".
3.4.2. PRIEST:
17
The Priest mediates horizontally between man and man and verlically
between man and the Supernatural Reality. He is a public functionary
and usually allached to some cultic centre, a shrine or a temple where
he performs certain prescribed fOfl}ls:of rituals on behalf of the people
whom such centres are supposed to serve.
The art of healing is a part of that whole complex religious attempt by
man to bring the physical and spiritual,aspects of the universe as well as
man who lives in it into that desired cop'sistent harmony. The priest plays
those roles in traditional health care~tivery system:
The Priest offers sacrifice on bl:l~alf of the sick person in other to
restore harmony between the spirit and the individual
The Priest assists in offering pravers on behalf of the Sick person
This kind of prayers boarders on restoration of health of Ifle
individual
The Priest also gives advice and counsels the sick Ifldlvldual
This advise/counselling aids in quick restoration of IfH) IIHliviuual
, .
since it re-enforces the belief,,of the person in the efficacy of
Gods/gods/Spirits.
3.4.3 MEDICINE MEN (DIBIA OGW,U):
Medicine men are people who can '!Ie ~ither men or women that know
the art of using the available natur~( '(orces to prevent disease and
. ,
restore health. They are specialists in,.lhemaking of medicine
In the 19bo traditional health care deliyery, the medicine men me
considered extremely important as they are the ones who can rescue
individuals in matters of ill health.
The roles of medicine men in health tare delivery system of the Igbo are:
,'.
':
IX
They carry out the work of healing people of their ailments
The traditional medicine man understands the psychological
background of his patient as well as his worldvlew and tries to
meet him at that point of his needs He finds out the religious
causes of illness or complaints and prescribes a cure which may
include herbs. religious rituals and 'the observance of certain
prohibitions or direction
The traditional medicine man acts as a counsellor; he Iislens 10
people's troubles of all kinds and advises them.
3.4.4 DIVINERS (DIBIA AFA):
Diviners are those whose main functions are to find out hidden secrets
or knowledge and pass them on to people who wish to know They can
be either men or women but majority of them are often men Diviners are
regarded as important members of the society
In the traditional health care delivery system. diviners play lhese roles
They are consulted when decisions are to be laken, nol only
when decisions are to be taken, but in all important occasions in
the people's life, for instance birth, puberty, marriage, and even at
death so as to find additional hidden information pertaining to the
event.
They diagnose a sick person to identify the cause of the sickness
This act is what Madu (2006) termed "SPIRITUAL DIAGNOSTIC
TECHNIQUE"
They refer the sick person to the medicine man that will treat tJim
and also prescribe the medicine that will be used in lreating the
sick individual.
spirits.
1')
In case of sacrifices. the divin,E;!r tells you the type of sacrifice to
embark on as well as victim&rieeded for the sacrifice in order to
restore harmony of the individlJaL
It is important to note that in Igbo soejety, a person can be both medicine
:.
man and Diviner and where this is th!t.case, he plays the different roles.
;;~
.~
3.4.5 MEDIUMS
"
r
Mediums are people who get in touch with the spirit world Tlwy act as
..
.. :.1
3-.6 TRADITIONAL MEDICINE: PROBLEM AND PROSPECT IN
.. :f
CHRISTIAN DOMINATED IGP..QLAND
3.6.1 PROBLEM OF TRADITIONA[.fMEDICINE
There is no doubt. that the traditionaf medicine despite the fact that they
affect a lot of cure in Igbo traditiona~health care delivery To rmny Igbo
.:.i',
Christians, traditional medicine practi:seis seen as somethlllg associatcu
with feltishness and as such held wihi indignation and disbelief <Jhoutits
..
efficacy especially in the treatment of human ailments. To some, it IS a
crude and ancient practices that should' give way to orthodox or
conventional medicine practice, convenient and conversant to modern
people and inconsonance with modernity or civilization
Among the problem of traditional medicine and practices include
a) Problem of Dosage~. The traditional medicine and practise is
handicapped with quantity of a particular concoction to be
administered to patient depending on their age. This according to
Onunwa (1990:89) "brings problem to the patient or some other
deadly side effects after some years".
b) Conservative Altitude - Igbo. traditional medicine IS rooted 111
secrecy. The knowledge goes' mostly from father to most favoured
son who makes use of the knowledge only at the death of his
father. Most native: doctor also are not willing to reveal their
therapeutic methods of healing. Most practitioners die With their
,
healing knowledge without exposing their healing knowledge to
the surviving generation. In +other words, death of the! skilful
medicine man, the skilful arts are lost.
c) Illiteracy of Traditionalists: : Igbo traditional health care delivery
system in Igboland is symtWlizedby the illiterate traditional
doctors and their medicine port'i"<;>nsof roots, herbs, animals' parts
,.
in some grotesque charms. Thi~{illiteracy problem brings about the
problem of record keeping or deliberation and finances It brings
about inefficiency in writing and 'publication becomes difficult and
transmission of knowledge is gf~t1y inhibited.
d) Environmental problem - The tradimedicalists operate under very
poor hygienic conditions Most native doctors' c1inics/llOspltals are
usually located in their compollnds Their compounds ~Hedilly and
'Jj,~
:t\{..~. ..~:'::'\<
Ut"l"':., ';
.,"
liltered with refuse The whole environment including tile
sqnitation standard would make the unbiased observer doubt tile
genuineness of whatever good is said to be delivered.
Finally, Ejiofor in Madu (200529) carefully summarized the problem of
traditional medicine and healing in this wa,~;
~.
Six major reasons account lor the failure of
tradimedicalis/s tow in official respect and
recognition. These reasons inc/ude illi/eracy, lack
of urbanization, some shady practices by
members, secrecy of operali6'7 or a closed shop
system, ignorance on the ritl/t of the makers,
shabby image and religious differences be/ween
officiate/om and tradimedicalisru
..,
Madu (2004:29) is of the opinion "that rrl#'tiy of the tradimedicalists clalln
to cure all diseases (Ogwo nnu oria) arm therefore dispense tile same
~ .
medicine for different ,ailments" This o,,~ervation is a serious problem
that besieges traditional health care deli~fY system of Igbo.
..
36.2 PROSPECTS OF TRADITIONAL ro-iEOICINE
t4 _. '
Despite all these problems of Igbo tradinbnal health care delivery, the
medical clinics are often filled by clients looking for one cure or the other
~::.
According to Nwadinigwe (2003 66) resecrch findings in Nigeria today
revealed that about 75% of the populatio"':;utilize traditional medicine. In
spite of all odds. the contributing facto~~'i6 the success of tradilional
healer are:- .:'
i) Always Accessible/Available: - TJ';\:'traditional medicine man is
always accessible to his pabents especially in case of
emergency than the western tr~t::d medical practitioner in the
::~t::::,'..
~.
modern hospitals. The traditional medicine healer will corne to
the rescue of the sick person. at the convenience of his horne,
listen to his complaints and try as far as possible to offer
solution to the problem, Above all, the traditional medicine man
attends to such situation with or without money deposit
ii) Knowledge of PSYCho-CulturalBackground of the People - The
traditional medicine man understands the psychological
background of his patient as well as his world view ,md tries to
meet him at that point of his n~eds The traditionaillcaler knows
that he could remove somd~of the rituals and secwts that
_shroud his work without impai'ring the efficacw of the herbs and
roots which have natural the1apeutic in them. But to rC~lssure
his patient and also improve"his credibility, he retains most of
the "mystical" aspect of his m~thods,
iii) Nearness to the People: - ~Almost all the communities in
Igboland have one or more",professional native doctors and
< .
general practitioners, They lOf.:atetheir herbal horne near to the
people, Moreover, owing t9 the scarcity of modern hospitals in
..,
the rural places, the' rural peqple resort to the traditional
medicin~ men that are very ne?r.to them,
iv) Traditional Belief and Practice, Traditional medicine IS more
oracle for preparation of ogwu needed for them to win the election. Why
would an educated politician like Chris Ngige subject himself to visit
- --
Arusi Okija all in the name of winning-election? This portrays the level
our politicians believe in ogwu as a force needed in winning elections.
The implications of Nsi phenomenon in Igbo political system is that
many people understand politics to mean an avenue where Nsi is used
to kill people and for one tos,.taOO';i,t1W,W~~.rnustfortify hi~s~lflherself to
/' 't-_,..f'ft '- (/,
avoid being a prey to Nsi tibenomenQRr\'o~~"
- . /;) 0i\l",",';C~---J-!.
Also, the outcome of itt1e gl~ction 're'sUlts re manipulated thereby
~"a ..,., .. _
making the masses t~ f~' _ election process. These
manipulation are often attributed tome level_of_'ajo ogwu' (bad medicine
the politicians indulged in. it most be noted thar ajbogwu-invariably
produces Nsi.
Finally, for the fact that Nsi phenomenon is used by Igbo politicians to
secure political posifiohS', th-e Igbo political system seems to be dirty and
every politician is looked at as a constant visitor to the house of a
. med)cine\man for one form of Nsi or another
5.3 THE IMPLICATIOI~'::; OF NSI PHENOMENON IN THE IGBOI
IGBARIAM RELIGIOUS SYSTE:M.
The traditional Igbo religion has a llrm belief in the existence of ChukwlI
(God) which is worshipped' through many deities. The traditional Igbo
priest serve at the shrine of different Oracle and administer what is
<consjder~~ right and just according to the custom and culture of the Igbo
people.
The coming of Christianity introduced another form of Jeligion and
worship pattern to the Igbo religious-system. _Cbristianity became part of
the culture of the Igbo people. Also, the Pentecostal wave, contributed
and changed the religious system of the Igbo people. Religion more or
. less became a commodity to be sold. Every member wants to head a
church there by generating a lot of controversies in the church. Greed,
Envy, Strife, Jealousy replaced the worship of God.
These ~axonomies: Greed, Envy, ~~!rif~, __~ealousy, Malice opened a
window for the use of Nsi phenomenon in some churches. The
implications of Nsi in Igbo religious system are:
Many pastors seek for powers that end up inflicting harm in the lives of
the members of their church. The stbry-of Rev: John ~king that stupidly
his members, snatches his members wives, kill, the disobedient
members and other nefarious activities cannot be achieve without the
use of Nsi phenomenon.
Also, many miracles that occur in most of these churches are said to be
manipulated by the use of black magic thereby questioning the credibility
'of such ~irac'es. Rumours have it that Eddy Nawgu of Aniom3 Healing
home uses diabolical acts for his miracles. Devils and its agents are now
enthroned in the church since many pastors seek for evil'(mysterious)
powers.
7,1
In Igbo traditionaLJeligion, certain deaths are attributed to deities, some
confessions from the custodians of such deities revealed that mvv: elf
these deaths are perfJetualed-by the custodians of such <:leiti% using
Nsi phenomenon, ~h~ ~t'2ry of Okija shrine is an eye opener.
5.4 THE IMPLICATIONS OF NSI PHENOMENON IN THE IGBOI
,
IGaARIAM ECONOMIC SYSTEM.
Igbo traditional society knows only of subsistence economy and trade by
barter. Land, food, crops, communal work, pure craftsmanship and
attention to the gods of economy are m-ain-factors of traditional Igbo
Economic life system.
__Civilization has enlarged the scope of Igbo economic system. The Igbo
are very industrious in the area of commerce and industry. Every
individual in business want to make excess gain and stay in business.
This constitutes the reason why the business men visit many native
--.- . -- ---_._-_._--~_._~- _.-
doctors for "Ogwu Afia" (medicine for business) Ogwu Afia cannot be
grouped as Nsi but some of the business men advance further than
Ogwu Afia and seek after "Ajo Ogwu" (bad medicine) that will be used
to-eliminate their opponents -in order'iocavoidcompetitioD. When ajo
ogwu is used to achieve ~':~ aim invariably~fhe result it will produce is
Nsi phenomenon.
The implications ()f ~~i p~~nofT1enon in the economic system of the Igbo
people are: - The economic system of the Igbo people is flooded with a
lot of e~il and wicked tendencies or acts attributed to the use of Nsi
\. ~
phenomenon. This has resulted in many uncounted mysterious deaths in
the economic sector of the Igbo people.
75
The use of mysterious phenomenon (Nsi) in the ec.onomic sector has
engendered distrust, lack of love arnong the masters and their servant.
, The serv\ants after serving ::leir masters will be 'settled' with Nsi infected
J \i
. ,money. Thereby channul;',lg the gain of the settled servant to the
master. This has made a lot of Igbo youths to loose confidence in trade
and thereby turned them into bandits andarmed robbers
Furthermore, the progresses of most of Igbo youths are believed to be
tied in a padlock. This is achieved by the use of Nsi phenomenon by the
wealthy business men. People are afraid to receive gifts from business
men for fear of using Nsi phenomenon to channel th.eir destiny to the
person offering the gifts. The use of Nsi has removed the appreciative
natureotman. Since when ::;~usinessmsll-offers gifts to the motherless
babies, or cow to Umunna (kindred~ people will be afraid' to take and
appreciate these gestures for the fact that it is believed that the giver will
take their destiny if they accept thegifts offered for humanity sake.
5.5 IMPLICATIONS OF NSI IN IGBO/IGBARIAM SOCIAL SYSTEM
The Igbo have different sociai activities that unite them together. Among
these social activities include, fishing, hunting, wrestling, masquerading,
dancing etc. On each oftlie outings, those that would participate in this
will first of all acquire the needed skills and most importantly fortify
"ihemselves/oneself with 'Ogwu' to enable one perform with ease. For
I
instance a master wrestler (dimgba/okamgba) never embarks on any
competition without fortifying himself with 'ogwu' (medicine)Bdministered
by a medicine man. The act of administering the ogwu is referred to as
"ika aru" (fortifying tile body).
The ika aru may not necessarily be 'Ajo Ogwu' (bad medicine) i.e. Nsi
but with time, ajo ogwu was introduced as a weapon to discredit one's
70
opponent Hence the-Igbo saying "I~a asi si akona Nsi, asi si pfena aju"
(The law which forbids harming others, doesn't mean you will not make
them di;zzy). The act of making one dizzy may last for hours but it does
not neg~te the fact that Nsi was used to manipulate an opponent.
The implication of Nsi in the social system of the Igbo is that it removed
thE;)spirit of sportsmanship and enthrooe:CLthesprit of wickedness. For
instance, during, 1994 ofala festival in Igbariam community, two
masquerades engaged in a battle of who is greater. Battle in the sense
that they were exchanging the Nsi they came with. BecclUse the b.,ttle is
a mysterious, magical and spiritual one, the audience didn't observe
what was going on until one of the masquerade caught fire and started
to burn. Nobody knew where the fire came from. The burning
---- masquerade was immedio,dy ousteEl-out-4rom the crowd to avoid "ita
mmuo" (revealing the secret of masquerade) and all efforts to stop the -
fire or save the masquerade proved abortive. This led to the death of an
individual, all in the name of masquerading.
Also, the useof.Nsi phenomenon in the social system ofthe Igbo has
resulted in lack of interest of the youth's men and women to develop and
showcase their talent5 in order to improve and-enhance the Igbo social
system. The belief t.h~t ~siphenomenon is used in the social activities of
the Igbo has killed the spirit of competition. No one wants to compete
with another fellow especially those people that are regarded as the
champidns in the community for the fear of being infected with
,
mysterious and magical phenomenon. Hence the Igbo saying "Okoro
elughi elu wara ogodo, itwku bia 0 buru ya na ogodo y_a"_(When one
has not reached the age of tieing wrapper"-the strong wind will carry him
and the wrapper) ..
n
CHAPTER SIX
'6,0 SUNlMARY AND CONCLUSION
This study concludes that Nsi phenomenon arose as a result of
manipulation and transformation oLOgwu_(medicine) to serve some
wicked and evil purposes. The specialist in therflaking of medicine is
<.
Dibia (medicine man). It is worthy to note that not all Dibias indulge in
making of bad medicine (Igwo ajo ogwu) which invariably gives rise to
Nsi phenomenon.
This study also concludes that what gave rise to Nsi phenomenon is not
ikpeh~Arusi (idol worsnip), Igbo(AfncarflcUl@'e~ traditional and religion
but a product of man's wickedness, envy, strife, jealously, malice,
suspicion etc. The fact that Nsi phenomenon is link to the educated
class, political elites, and even ChrlstiCT.ns attest to tbe above fact that
Igbo culture, tradition and religion are. not synonymous with Nsi
phenomenon.
Furthermore, this stu~y. c:oncludes that the Igbo traditional health care
delivery system is very efficient and effective when it comes to treatment
of ailments associated with Nsi phenomenon. However, the rigid
\,
maintenance of secrecy on the part of herbalists has led a good percent
of Igbo people to doubt the authenticity of the drugs/medicine, methods
of drug administration and the entire traditional health- care delivery
system of the Igbo people.
6.1 PRINCIPAL FINDINGS
The following are the findings of this work
-- That the Nsi phenomenon is a reality as far as. theJgbo people is
concerned though it cannot stand the weight of empirical proof.
78
- That Nsi phenomenon eXIJosed the fact that there are much
Pdt~ntial in nature which man can make use of and if possible
redirect or channel these potentials toa useful purposes.
- Nsi phenomenon_ though perceived from a negative or evil
standpoint, acts as agent of behavioural control. In other words, it
acts as a c;:heck to crimes. People prepare ajo ogwu/Nsi to
safeguard their properties from intruders or criminals.
- In some Igbo community, perpetrators of Nsi enjoy some kind of
respect or regard because people in the comml.J~ity wi!1 not want to
argue with them for fear of being infected with Nsi phenomenon.
- T~at perpetrator of Nsi is seriously p~ish9by the community
when there are proven and established cases. They are not friends
of the community.
- That people no longer trust themselves. They feel threatened and
unsafe in the midst ofotherpeopiEf-They now !indJt difficuato
associate'wHh others. Even when one is engage in social activities
such as dancing, hunting, wrestling competition, fishing,
masquerading etc they feel insecure for fear of possible infliction of
Nsi phenomenon." .
- That ailment attribuied to Nsi phenomenon most a times defile
m~~ern kind of treament, this makes the Jgbo traditional health
care delivery system the beat alternative when it comes to
treatment of Nsi phenomenon.
6.2 CONTRIBUTION TO KNOWLEDGE
This work has much knowledge in stock for the broad minded seekers of
truth. It gives a number of important contributions to the understanding of
Nsi phenomenon. It is a mind opener that goes beyond frontiers to
expose the dreadful Nsi phenomenon among the Igbo' people This work
7')
will act as a guide to scholars who are interested in Igbo culture and who
are willih,g to explore and expand the Nsi phenomenon among the Igbo
people. This is because this study exposed the phenomenon of Nsi and
gives adequate information concerning the phenomenowin a lay man's
understanding. This study enables us to-know that there are mysteries in
all created things especially thp roots and herbs. That man being at the
centre of creation has the knowledge and potentials to explore and tap
there potentials or mysteries embedded in nature to better the society
This study is an eye opener which exposes ttie neglected and
abandoned Igbo traditional health care delivery system in Igboland. It
would enable traditional sceptic;-t~-h;~;-an opti~-i~tic look on traditional
medicine rather than the bigoted approach towards it. Finally, this study
is an important contribution to the larger society in the on-going effort to
unravel Igbo mystical and magicaLphenomer:1on coupled with thelgbo
traditional heal!h-:Gare delivery system and its practises: The research
also exposed the roles of certdin actors like dibia, agwu, traditional
priest, Pentecostal churches and man thatjJlay a significant role in Nsi
phenomenon and.the_health caredelivery system of the Igbo people.
6.3 RE;:COMMENDATIOhIS
\J
The researcher is ilTitated wilh the degradation of morality in our Igbo
contemporary society which paved way for the use of Nsi phenomenon.
There is no better time tha1 now for traditional values to be re-examined
to see what hope it hOlds in stock for the society. The research
discovered that Nsi is a misdirection of Ogwu to achieve wicked and
selfish purposes. Therefore, the researcher is of the opinion that there
will be an enlightment campaign targeted especially to the native doctors
and traditional medicilie men for them to desist from making bad
80
medicine (igwo ajo ogwu) also there will be a massive re-orientation in
the minds of the Igbo people for them to desist from embarking in ugly
Nsi phenomenon.
The secrecy surrounding the traditional practises such as Ogwu
(medicine), dibia (Native Doctor/Medicine Man) etc needs to be played
down on. This secrecy creates d barrier for researchers from getting
adequate information for their research.
- -Furthermore, the traditiona: doctors-sholollEl-make their discoveries open
to public criticism for improvement. The conservative-and secret
attitudes of the traditional practises should be discouraged and they wlli
be ready to accept useful suggestions..
There is the need to give traditional praditioners some training and
responsibilities to enable them carry out their functions efficiently qnd
effectively.
Finally, this should not be the end of their research. The study continues.
There are other aspects of mystical and magical phenomena which have
, nofbee~:.exPlored given adequate attention. These should be surveyed.
Thu, students of Africc'n culture, philosophy and religion, all and sundry
are challenged to take up the task of getting interested in-the traditional
practises. By so doing, people will begillloappreciate and tolerate the
traditional ritual practises.
81
6.4 SUGGESTION FOR FURTHER HESEARCH
__The researcher wishes to give the following suggestions to interested
future researchers.
The influence of the culture or cosmology on any particular group
should be considered, because it is from culture or cosmology of a
--- ---~----_.-
people that their practices and beliefs are rooted. For meanirlgful
results, a viable methodology should be adopted rather than mere
speculations, over generations and impositions of one particular
practice on another. -
Finally, the cresearcher strongly suggest that the study on Igbo
culture practices should continue, to enable families, communities
who are related but were sep-arated by religious influences to co-
exist and be united. once more, for further understanding of their
cultural practices. With this, a lot of exposition on cultural practices
wa\~ld be made. This would help to bridge the cross road spiritual
batt:e between individuals, communities and religions.
H2
BIBLIOGHAPHY
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Imasogie, 0 (1986) African Traditional Religion. Ibadan: University
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--lvenso,- . B (199i)Prayer:--A-'- MysficaJ~and Transcendental
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keanyibe, U (2006) The Quest for the Origin of the-Igbo People.
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Madu, J.E (1997) Fundamentals of Religious Studies. Calabar:
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Madu, J.E (2004) Honest to African Cultural Heritage. Onitsha:
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XI
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8S
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THESIS
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Control in Igbo Society: A Case Study of Otuocha, UmulerL An
Unpublished M.A Thesis Awka: Nnamdi Azikiwe University
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Afa Phenomenon. An Unpublished M.A Thesis, Awka, Nnamdi
Azikiwe University.
Otubah, Grace (2005) The Socio-Religious Significance of
Traditional Health Care DeliverySystern in_lgboland. An
Unpublished.M.A Thesis Awka, Nnamdi AzikiweUniversity.
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Cultural Symbols. Unpublished Ph.D Thesis. SALAMANCA:
UNIVERSIDAD PONTIFICAL
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Ellwood, \~obert S "Magic (Sorcery). Microsoft Encarta 2006 (CD)
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Redmond, WA: Microsof: CorporationL2005
Pentecostal Churches www.encarta.com 2006 (CD) Redmond, WA:
Microsoft Corporation, 2005.
liST OF INFORMANTS
APPUW!X B
01
t1\}
,
,.
"7 ,),
APPENDIX A
, QUESTIONNAIRE- ORAL INTERVIEW
I , "I
The mast~r's degree research work is on Nsi phenomenon (Poison): Its
implications on the health care delivery system of the Igbo. The Nsi
phenomenon has not been -givenadequat~attention and as a result, its
role has not been known.
The essence of this is to gather first hand information from elders who
are versed in the Igbo traditional practices.
PERSONAL
Name:
Institutiosn:
Department:
Town:
L.GA
State:
Programme in view:
DATA
Ajaf<oT Emmanuef.
Nnamdi Azikiwe University, Awka.
Religion.
Igbariam--:_= _
Anambra East.
Anambra.
Master's Degree.
1. ETYMOLOGY AND MEANING OF NSI.
a. What is Nsi?
\
b. \Nhe~e and how does the word 'Nsi" came about?
c. Is Nsi the same as 'Igwo Ogwo' (Preparation of medicine)?
d. How can you explain Nsi further?
2. REASONS FOI~ NSI PHENOMENON.
a. What are the factors that necessitate Nsi Phenomenon?
b. Are these factors still valid today?
88
3. SPIRITUAL FORCES.
a. What gives Nsi phenomenon the vilality -and fJower It claims 10
possess?
b. Are these powers still valid today?
C. Without the 'dibias' (native doctors) can Nsi phenomenon be
effective?
d. Does Igbo traditional religion uphold the Nsi phenomenon?
4. NSI, OGWU AND AJA ..
a. What is the connection between Nsi, Ogwu and Aja?
b. Can there be Nsi without Ogwu and Aja?
c. What is the role of AJa in Nsi phenomen5n?-
5. TYPES OF NSI.
a. What are the types of Nsi phenomenon you know?
b. Some Nsi Clre more- drea'dful than others. Why, How?
c. What are the likely effects of Nsi on its victims?
,
&. IMPLICATION OF NSIIN THE IGBO HEALTH CARE DELIVERY
SYSTEM.
a. What are the cures of NsHhat youknew?-
b. Is the Igbo heqlth care delivery system capable of treating ailment
caused by Nsi?
_ c. If yes, what kinds of medicine are used. in treating ailments caused by
Nsi.
d. What do you think is the Future of traditional healtn care delivery
system? .