PRINCE MACDONALD ENWERE
In Igbo cosmology, Umunna is one of the most influential sect of Igbo patrilineal institution. Socioculturally, it is basically the strongest institution for dialogue and dispute resolution. In Igbo traditional setting, it remains second to none in decision making. The institution of Umunna is so strong and well respected that anyone who neglects it does that at his own peril. Umunna is the family insurance policy and foundation of Igbo federation. It is a wider blood relationship and extended families that looks after one another in various aspects of life especially in dispute adjudication and resolution.
Before disputes between members of the same Umunna go out of the jurisdiction of the Umunna for resolution, they must be first adjudicated by Ndi Umunna and if it is not resolved, the parties concerned may resort to another place for arbitration and adjudication. Their judgement is as powerful as that of the Court especially as it concerns marriage, tribal conflict, childbirth, land dispute, family dispute, Inter and intra tribal conflicts. Also, they are mainly noted for maintenance of peace and justice as well as law enforcement in traditional Igbo society with their actions ceasing deviation from social norms.
At times, the judgment of Umunna may be tendered as the matters proceed to higher authorities, even Courts of law. Their judgements are highly respected by the court of law. In marriages, traditionally, it is the Umunna that give out girls in marriage; the father and immediate family only play the role of witnesses.
It has been in existence longer than imagined. They play a stereotyped role that is, without a doubt beneficial to the society which foster growth and development. Within the pre-colonial Igbo society, Ndi Umunna are indispensable, that is why Ndigbo believe that UMUNNA-BU-IKE.
In addition to one’s parents and immediate family, Ndi Umunna help to shape one’s worldview, serve as instrument for conflict resolution, and also propagate social justice.
In traditional Igbo society, decisions taken by Ndi Umunna are binding on the members of that particular Umunna. There are punishments for deviation. In extreme cases, punishment could be by way of ex-communication from all Umunna activities. Such severe punishment is to be avoided as it brings shame on one’s family. In such situation, no member of the Umunna will enter the compound of the person that has been ex-communicated, or partake in any ceremony such as births, deaths and other ceremonies in his compound.
Ndi Umunna also play very critical roles during traditional marriage ceremonies involving one of their daughters. During the introduction, bride price negotiation and other related activities, including traditional marriage proper, it is the Umunna, and not the father of the bride, that oversee the proceedings. Whatever conditions they give to the intending suitor is binding.
This has often been a source of conflict as some fathers may object to the long list of marriage items given to the potential in-law by Ndi Umunna, but at the end, through cultural diplomacy and subtle negotiation, Ndi Umunna do have their way. The powers Ndi Umunna wield is in line with Igbo worldview, that a child belongs to the community, not just to the parents alone. The parents, Ndi Umunna and entire community all contribute to the upbringing of the child.
In Igbo land, Umunna are very powerful and wield enormous Influence.
They do things together with one mind. There is always a strong bond of unity, togetherness and conviviality among them.
The head of Umunna is called “Opanna” who is the oldest man among the Umunna and holds the ‘ofo’. The position is not contestable. It is believed that only the ‘Opanna’ is closer to the ancestors and hears directly from them. He also enjoys certain rights and privileges. For example, breaking of kola nuts, pouring of libation and performing some other rites fall on him.
During farming season, he will be the one to take the first and largest portion of farm land called “ishi-oru” He will be the first to take his share of kola nut, meat and other items at Umunna gatherings. Whenever an animal is slaughtered in the family and among the Umunna, some parts of the slaughtered animal are reserved for him as his exclusive right; like the liver, the tail, the heart, the scrotum and “nkpunala anu”.
These parts are his exclusive rights, no other person takes them except him. While the waist ( ukwu anu) is reserved for the women.
In some places, Umunna chose a particular market day, either Eke, Orie, Afor or Nkwo , for their weekly “meeting Umunna”. Some call it “manyi – Orie, or oha-orie, depending on the perculiar market day which village is known for. Important issues bordering on the progress and Development of the family or village are discussed in that meeting.
It is in such meeting important decisions are taken. Disputes are also resolved in such meetings and fines meted when necessary to any erring individual. The meeting is usually attended by both the elders and younger ones depending on the age limit. Most of them usually appear tartard in their dressings on the meeting with their local snuff, but don’t try to dispise them.
Their decision is as powerful as that of the supreme Court. In such meeting, people usually sit on log of woods or wooden chairs. No matter your level and wealth, even if you are the President, Governor, Minister, you must be submissive and humble in Umunna meeting. They won’t mind your position to tell you what they want to tell you, Such a very powerful sect.
The truth is that you must be submissive and humble in the meeting or else you regret the day you were born. Fresh palm wine are usually served in a local cup made from sponge ( Iko) with Kolanut and alligator pepper. The meeting usually starts with opening prayer and pouring of libation giving thanks to EKE KERE UWA.
Sometimes, there may be exchange of words among the people in the meeting, but at the end of the meeting everything end there.
This is the unity that binds; a sense oneness, love and ‘Igwebuike’.
