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Ibibio Libation Performances and Worldview
Published 2013Subjects: “…Libation text…”
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FAMILY VIOLENCE IN CLASSICAL AND IGBO LITERATURES
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Page will reload when a filter is selected or excluded.- Classical and African literatures have portrayed the family as a nucleus of the societies. Existing studies from the old Graeco-Roman times and Igbo cultures acknowledged this significance by paying adequate attention to issues of marriage, inheritance, finance, and social class in their literatures. However, hardly any one of these studies has exclusively concentrated on or compared the representations of family violence in the literatures. This study therefore, examines the causes, manifestations and effects of family violence in the Classical and Igbo literatures with a view to highlighting their convergences and divergences. Using the descriptive and comparative research design, the study adopts Sigmund Freud's Instinct theory of Aggression. The primary Classical sources consulted were the works of Aeschylus, Euripides, Sophocles, Suetonius and the Digests of Justinian while the works of Achebe, Ofomata, Ike, Adichie, and oral literature were consulted for the Igbo aspect, because these have large representations of family violence. Data were subjected to thematic and critical analysis. Family violence which is largely a common feature of both Classical and Igbo societies, as portrayed in their literatures, demonstrates that barrenness is hardly tolerated and is blamed on the woman. In Euripides' Andromache Hermione is repudiated and replaced with another woman on account of barrenness. Osita, Uju's husband married another wife without her consent inOnye Chi yaAkwatughi written by Ofomata. Theauctoritas of the paterfamilias sometimes constitute danger in the household, inOresteianTrilogy, king Agamemnon sacrificed his daughter Iphigenia in order to gain a favourable weather and passage across the sea. In Things Fall Apart, Okonkwo's second wife almost lost her life to his gun shot, after being seriously battered because she made a mistake during food preparation. Adichie'sPurple Hibiscus presents Mr. Eugene as a batterer of wife and children on grounds of disobedience. Ezeulu creates a domestic harshness and fear in Achebe's Arrow of God. Sophocles' Electra and Ike's Potter's Wheel show that abandonment, rejection, and child abuse are traumas which family members suffer as a result of violence. The cruel treatment of a spouse often leads to rash reactions and murder as exemplified in Aeschylus' Agamemnon, Euripides' Medea, Ovid's Metamorphoses,Adichie'sPurple Hibiscus, among others. The texts also show that false accusation, infidelity, deviant behaviours, incest and denial can both result from or into family violence. However, some cases are peculiar to Classical literature: youths directly or indirectly killing their mothers as observed in Aeschylus' Libation Bearers and Sophocles' Women of Trachis. In Igbo literature, wife and child battering (Things Fall Apart, Purple Hibiscus, andOnye Chi YaAkwatughi) is a common occurrence. While Classical literature often attributes some violent attacks to the influence of the gods, Euripides' (Bacchae) Igbo literature has no such corollary. Family violence in Classical and Igbo literatures is seated in socio-cultural, biological and economic experiences of the Graeco-Roman and Igbo peoples. Its effects scope over abandonment, battering, divorce and murder, with more cases of battering in Igbo literature; and murder and vengeance of the gods in Classical literature. 1 results 1
- Family 1 results 1
- Graeco- Roman literature 1 results 1
- Ibibio religious life 1 results 1
- Ibibio rituals 1 results 1
- Igbo literature 1 results 1
- Libation among the Ibibio involves invocations, incantations and supplications to the gods and ancestors through which their world view is expressed. While aspects of libation such as sacrifices, chants, rites and rituals, which emphasis on contents, have been adequately researched, performance of libation has not been elaborately studied, relevant as it is in revealing the cultural values of the Ibibio people. This study, therefore, examines the performance properties and world view of Ibibio people in their libation performances. The study applies Charles Peirce‟s semiotic and Richard Schechner‟s performance theories. Purposive and snowball techniques were used in selecting fifteen libation performances covering sacrifice (3), coronation (2), purification (1), planting (1), harvest (1), appeasement (2), dispute (1), welcome (2), puberty (1) and naming rite (1), collected From Uyo (5), Itu (1), Nsit (1), Eket (2), Ibesikpo (1) Ini (3) and Ikono (2). These performances were transcribed and translated into English. Four Focus Group Discussions (FGDs) involving Chiefs (8), academics (3) and a combination of artisans, traders and youths, aged 25-35 (6) were held. In-depth interviews were conducted with libation performers (4), academics (3) and elderly members (3) of Ibibio society. Data were subjected to semiotic and critical analyses. Ibibio libation performances reveal indexical, iconic, and symbolic signs. Schnapps, ufọfọb (native gin), other hard drinks, nnʌk enañ (cow horn), ukpok/iko (gourd) or glass indexicates sacrifices. Pointing up and down to denote heaven and earth combines with verbal deixis in personal pronouns such as ami (I), nnyin (we) and mbufo (you), to indexicate the Ibibio source of strength. While nnʌk eniin (elephant tusk) and ekere (gong) are iconic of coronation performances, palm-wine and palm-oil are iconic of appeasement; animals are iconic of sacrifices. Ukpok/iko (gourd) symbolises oneness, palm-oil and eggs symbolise peace and nnʌk eniin (elephant tusk) symbolises royal authority. Ibibio libation performances are ritualistic, but some are more intense in contents and props. Performances from Ini and Ikono are more esoteric than those from the urban settings. Spatial and temporal settings of the performances vary according to context: while appeasement performances to Amasa, the water goddess, are set by the sea-side at midnight, with fowls, eggs, white basins, schnapps and priests dressed in white, appeasement performances for the earth deities are performed at shrines or spots of desecration, in the evenings with items like ufọfọb (native gin), other hard drinks and palm-wine. The insistence on schnapps for the water goddess underscores Ibibio understanding of schnapps as a foreign drink. Similarly, coronation performances are performed at designated spiritual arenas, while routine worship, welcome, naming or puberty rites are performed at homes with performers dressed in traditional attire. The select texts exhibit repetition and metaphor as devices used in exploring narrative properties such as plea, confidence and affirmation. Libation performances in Ibibio society which utilise symbolic drinks, objects and props reflect the mores of the people. Thus, they reveal a communion with the gods and ancestors manifested in theatrical aesthetic that portrays the cultural values and world view of the Ibibio. 1 results 1
- Libation text 1 results 1
- Performance 1 results 1
- Significations 1 results 1
- Violence 1 results 1
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