18 Feb 2024
Eben van Tonder

Introduction

In a land of myth and legend where much of the foundations of African culture and technology originate, I am searching for meaning in animal rituals related to slaughter and the consumption of meat. Mark Anikpo chronicled exactly what I am looking for in his work “Rituals of Solidarity in an Igbo Village: A Symbolic Analysis of Meat Sharing Practices Among the Mmaku Igbo“.

The village of Mmaku is an Igbo village in what is presently the Anambra State of Nigeria. I summarise Mark’s work here. The full paper is available for download in the reference section.

Killing and Sharing of Chicken (‘Igbu-Okuko’) in Mmaku

In the socio-cultural context of Mmaku, the killing and sharing of chicken, known as ‘Igbu-Okuko’, is integral to various ceremonial occasions beyond personal consumption. These practices are deeply embedded in the community’s traditions and reflect complex symbolisms and social norms that govern family and communal relationships. The standard pattern for sharing chicken meat highlights specific allocations:

• Gizzard (Nkpuluma), Liver, Leg (Kpolokpolo), and Tail End (Eke) are reserved for the father or the oldest male in the family, symbolizing life sustenance and ritual power.
• Pelvic Region is given to the mother, associated with the traditional conception of femininity and fertility.
• Head is allocated to the youngest child, indicating their nascent social worth.

These allocations are not arbitrary; they are laden with symbolic meanings that touch upon the essence of life, authority, and the social roles within the family. Depriving someone of their designated part is considered a serious breach of peace, leading to family conflicts. The resolution of such conflicts involves a peace committee and compensation, underscoring the importance of these traditions.

Ceremonial Occasions and Variations in Sharing

• Rite of Separation: A hen is killed to mark the death of a married woman, with the chicken sent to her natal home. The chicken is given to the marriage’s ‘go-between’ (Ihuta), who may consume all its parts.
• Rite of Incorporation (Thanksgiving Ritual): Celebrated after the birth of a male child, a cock is killed. Specific parts like one thigh (Olo) and the neck (Onu) are shared among women married into the household and the mother’s best friend, respectively, fostering friendship and cooperation.
• Ancestral Cult Ritual (‘Aja Iwa Madu’): Demands the killing of a chicken by a dibia or the eldest male. The killer receives significant parts like one thigh, the neck, the gizzard, and the tail-end. The heart is shared among all present, symbolizing unity and shared blessings.
• Welcoming a New Baby: When introducing a baby to grandparents, chicken meat sharing follows the general pattern, reinforcing family bonds and continuity of traditions.

‘Igbu Ewu’ (Goat Killing) in Mmaku

In Mmaku, ‘Igbu Ewu’ or goat killing is a practice deeply embedded in the community’s traditions, reflecting social dynamics and cultural values. This act, even when performed for family food requirements outside of elaborate exchanges, follows specific patterns of meat sharing within the household, bound by strong sentiments.

Patterns of Meat Sharing:

• Heart: Allocated to the father or the eldest male, symbolizing his pivotal role in the family.
• Head: Given to the children, likely because it’s perceived to have lesser meat value.
• Jaw, Tongue, and Ears (Nti nwanne echi-echi): These parts are removed and shared among kinship links in the household, representing the solidarity among siblings and kin.

Ceremonial Contexts of Goat Killing:

• Iye Nne (Mother’s Own): A ceremony that highlights a man’s appreciation for his wife by offering a goat to his mother-in-law or grandmother-in-law. It publicly expresses his contentment with his marriage, different from the display of wealth in pig and cow killings.
• Igbu Ewu as ‘Igbufu Iye Mmee’: This ritual, translating to “pouring out blood,” symbolizes a man’s capability to face hardships. It is more a commendation for the wife, particularly significant when she has made considerable contributions to the family, like bearing children.

Handling of Blood and Symbolic Acts:

The ‘Igbufu Iye Mmee’ ritual involves the symbolic sharing of goat meat and blood, reflecting a man’s acknowledgement and the communal expectations of his role in marriage and family. The allocation of meat, particularly the legs and thighs, to various family members and kin groups, carries meanings that emphasize respect, social worth, and the strengthening of kinship bonds.

Importance of ‘Goat Killing’ Ceremonies:

While not obligatory, ceremonies like ‘Igbu Ewu’ and ‘Igbufu Iye Mmee’ are highly regarded, in contrast to the compulsory nature of pig and cow killings which must follow a specific sequence in marital obligations. These practices, through meat distribution and community involvement, act as powerful tools for reinforcing social unity, resolving conflicts, and fostering integration within the community through shared symbols and sentiments.

“Igbu Efi” (Cow Killing) in Mmaku

“Igbu Efi” (Cow Killing) in Mmaku represents the pinnacle of ritualistic symbolism, weaving together myth, politics, and economics into profound cultural metaphors. These metaphors encapsulate values and beliefs, serving as guiding principles for social action, in line with Geertz (1964) and Levi-Strauss (1962). The process is not just about the distribution of meat but also about the performance of symbolic conflict and negotiation, making the ceremony a complex social drama.

The Process and Symbolism of Cow Killing

• Identification and Sharing: The ceremony involves a meticulous identification process for meat sharing, where the master butcher plays a pivotal role. His actions—slicing off shares while attempting to subtly favour or disfavour certain individuals or groups—become a part of the drama. This process is not merely about the physical distribution of meat but also about the enactment of social relations and tensions.
• Symbolic Conflict: The interaction between the butcher and the community members, characterized by verbal exchanges and displays of temper, is an institutionalized form of expressing anticipation and joy. The conflict is symbolic, representing a broader social dialogue.

Reasons for Cow Killing

Cow killing in Mmaku can be for various ceremonial reasons, including:

1. Efi-izu (cow for the title): Marks the acquisition of a traditional title.
2. Efi ja-jaa (cow for merriment): Celebrates a man’s wife.
3. Efi-onyu elaa (cow to glorify mother’s breast milk): Shows appreciation for maternal care.
4. Efi-ji (cow for yam): Honors consistent good yam harvests.
5. Efi-akwa (cow for funeral): Celebrates a parent’s funeral.

Detailed Discussion: Efi ja-jaa (Cow for Merriment)

This ceremony is the most comprehensive, embodying the essence of social and symbolic drama in cow killing. It signifies wealth display, kinship pride, and the glorification of marital bonds. The process involves collective decision-making by a man and his in-laws, emphasizing the community’s role in individual family celebrations.

Pre-Ceremony Rituals

• Preparation and Consent: The ceremony starts with a hint from the man, usually in metaphorical language, followed by obtaining consent from his in-laws. This step underscores the importance of community and familial approval.
• Selection and Purchase of the Cow: A relative of the wife ensures an appropriate cow is selected, highlighting the involvement of both families in the ceremony.
• Feasting and Celebrations: Before the cow’s slaughter, feasts are prepared by both families, setting the stage for the ceremonial slaughter and meat sharing.

The Ritual of Sharing

• Butchering and Distribution: The cow is butchered by the wife’s relatives at the husband’s house, symbolizing the merging of two families. The meat is divided equally between the man’s and the woman’s relatives, reflecting the balance and reciprocity expected in marriage.
• Specific Distributions: Special parts of the cow are allocated to specific individuals, following intricate cultural norms that define social relationships and responsibilities.

Conclusion

The rituals associated with animal slaughter and meat sharing in Mmaku—spanning chickens, goats, and cows—reveal a complex framework of cultural metaphors, social dynamics, and values that are central to the Igbo way of life. These practices are not merely about the physical act of distribution but are imbued with deep symbolic meanings that reinforce familial roles, societal expectations, and cultural identity. Through the detailed examination of ‘Igbu-Okuko,’ ‘Igbu Ewu,’ and ‘Igbu Efi,’ it becomes evident that these rituals serve as fundamental pillars in the maintenance of social harmony, the affirmation of community bonds, and the continuity of cultural traditions within the Igbo society of Mmaku.

As child, I remember that my grandfather and dad had their favourite cuts of beef, chicken, mutton, pork and beef. Similarly, when we slaughtered for beef, the people who participated in the process got a treat. The liver was removed and placed in the ash on a fire that was made to keep warm in the cold Northern Free State winter. Before it was placed in the fire, it was covered with coarse salt – the same salt that was used to salt the skin.

These images are as vivid in my mind as the next day after it took place almost half a century ago. Yet, I realise that the Afrikaner culture is not all that different from the Igbo culture that we discuss in this article. Similar “rites” and practices are identified in every culture. More than the particular function of defining and bonding this community under consideration, its shared nature binds us as humans together.

Reference