Research Philosophy

need to enlighten members on the essence of promoting human life and maintaining a harmonious relationship in the community. Udechukwu (2012) confirmed that elaborate taboos were devised, spelling out bounds of acceptable behaviour in social, political, economic life of the community, hence the origin of values and norms to impact morals and good behaviour to the young ones. In other words, moral codes, regulations, customs and nso ani (offence against the land) in Igboland are for socio-moral guidance. Thus, the Igbo worldview laid foundation for Igbo traditional education since education is a means of transmitting and preserving people’s way of life and their basic assumptions and perceptions of the universe.

Having discussed the relationship between Igbo traditional education and Igbo worldview, one can see that Igbo traditional education is a way of life that cannot be neglected in describing Igbo nation. But to have a vivid picture of Igbo traditional education, the study of Igbo cultural practices and values cannot be left behind. This is because education is a means of transmitting and preserving cultural values and the cultural future of a society is very much determined by the educational system the society provides for the children and young adults. On the other hand, Udechukwu (2012) confirmed that no educative process can easily be separated from the culture of the society from which the teacher comes from. Therefore, the study of Igbo cultural practices that enhanced the indigenous education in Igbo traditional society cannot be neglected in this research work.

dresses, musical equipments can be seen or touched while the non material aspect such as beliefs, norms, values, languages and so on are non tangible. For instance, the greeting styles such as iboola chi or ututu oma meaning good morning and ka chi foo meaning goodnight are aspects of Igbo cultural values that are transmitted to young ones through traditional education.

Still on the relationship between Igbo traditional education and culture, Okafor (2003) affirms that instruments for transmitting information in traditional setting include, ogene (metal gong), wooden gong (ekwe), talking drum (igba), horn (opi).

The smaller or anteleope horn is used to summon the youth, and encourage them during ceremonies, while the elephant horn is blown by the titled men during festivals and ceremonies. Besides transmitting information, they are also used for music education. Aziken and Emeni (2010) affirmed that traditional forms of communication were not only source of information but education and entertainment to the people at the grassroots. Traditional system of communication serves as a source of cultural, political, health and other educational and enlightenment programmes in the traditional society. For instance, wooden drum are used to announce the promulgation of laws and regulations, meetings and arrangement for communal works. Traditional forms of communication play vital roles in traditional songs such as festival music, title-taking music. These instruments enable Igbo people to play different types of music. According to Agu (2003), “some of these music types include the egbenuoba, negedegwu, atilogwu and egwu-ekpili” (p.60). The Niger Delta people are known for egwu amala which they dance with white handkerchief, while some communities in Anambra state are known for atilogwu and mental gong music meaning egwu ogene.

Another important relationship between traditional education and culture is traditional attire. Okodo (2003a) points out that the Igboman ties a loin cloth and wears a top with a cap and where he is a titled man, he wears a red cap tucked with the eagle’s feather(s), while women tie a wrapper from their chest to their ankle. The popular two piece wrapper with blouse and big head tie are also associated with the married women. Teachers of Igbo traditional education used such dressing patterns to inform the young ones of the nature of traditional attire in Igboland

Igbo traditional education also employed agricultural activities to make young adults and members of the traditional society productive. Thus, agriculture was the main occupation of the Igbo in traditional society. The Igbo agriculture was instituted by the Supreme Being Chukwu. Farming commences at the arrival of the first rainfall towards the end of March and the beginning of April. Nmah (2003) confirmed that the two major seasons in Igboland are the rainy season and the dry season. The rainy season, which ushers in the season of cultivation commences on April till mid-November, while the dry season starts from mid-November and last till March. The sub seasons include August break and harmattan. August break is experienced in the month of August during rainy season, while harmattan occurs between late November and the beginning of February. During harmattan, people experienced dusty wind and dry air. According to Abba (2014), people experienced cracking of lips, cold, dry skin, catarrh, cough during harmattan.

On the other hand, farming in Igboland was highly ritualized because the beginning of planting and harvesting seasons was usually marked by festivals and rituals. While some cultivate for commercial purposes, others practice subsistence system of farming. The most valued crop in Igboland is yam followed by ede

(cocoyam). Yam is regarded as male while cocoyam is said to be female. According to Afigbo(1981), the Nri legend on the origin of food crops points out that when Eri the progenitor of the Igbo died that the food supply from heaven ceased but his son Nri complained to Chukwu and Chukwu told him to kill his eldest son and daughter who were Eri’s grand children. Nri killed his eldest son and daughter and buried them separately. Three native weeks later, shoots appeared from the graves of these children. From the graves of his eldest son and daughter a yam and some cocoyam sprang up respectively, thereby making yam men’s crop and cocoyam women’s crop.

Yam is a symbol of strength because it is the most difficult crop to produce. The yam deity is known as Njoku or Ihiejioku, while the deity for cocoyam is Njoku ede.

The arrival of new yam is followed by yam festival in some Igbo communities, while iri ede that is cocoyam is associated with the women. The bread fruit and the palm tree where Igbo people derive palm oil, broom, rope and wine were of less important because the Nri legend on the origin of food crops disclosed that palm tree sprang where Nri the son of Eri buried his male slave, while bread fruit sprang from the grave of the female slave. Other crops include; maize, vegetables, melon, banana, cassava and so on. The sources of labour for farm work were family members such as the father, the wives, children and the clientage. Wealthy men with large families made use of the slaves. Crops like maize are always ready for harvest after three months of planting, while cassava take longer periods of one or two years. Cassava was never the chief staple food of the Igbo although it has been reckoned as one of valued crops in this century. Igbo people use cassava tubers to produce garri, cassava flour, foo-foo and so on.

More importantly, Igbo traditional education offered employment opportunities to members of traditional society, Agada (1991) pointed out that there were no unemployed persons. This was because the society had a vocation by which an individual earned his living. An individual was either yam farmer, a blacksmith, a palmwine tapper, a wood carver, a cloth weaver and so on. The blacksmithing industry was very common in Awka, Nkwerre and Abiriba, although Awka people dominated the industry. According to Ugwu (2002), the Igbo creation myth affirmed that an Awka blacksmith was sent to dry up the land when Eri complained that the land was watery, while Afigbo (1981) confirmed that “after the Awka blacksmith had finished his assignment, Eri rewarded him with an Ofo which conferred on him special claims to the smithing profession” (p.41). The products of the Igbo smiths were mainly iron tools needed in home, farm work, war and musical instruments. The smithing industry was a lucrative business that attracted business men from other parts of Igboland and non Igboland.

Another lucrative occupation in traditional setting was carving. According to Afigbo (1981), each of the myriads of gods and goddesses in Igboland had its representation in wood which were constantly replaced as a result of the ravages of white ants and other insects that destroy wood. This suggests that Igbo carvers provide the needs of people and the community by producing entertainment tools, domestic tools such as wooden utensils and stools, doors, and panels. Weaving of clothes was another lucrative business that is peculiar to women in traditional Igbo society. Although, it is time consuming but it serves the needs of people.

Moreover, the Igbo earned their living through trading and marketing in the traditional setting. Afigbo (1981) contends that “just as Chukwu is believed to have

instituted agriculture, so he is believed to have institutionalized trade and marketing, by creating the Igbo market days naming them after four heavenly fishmongers”(p.130). These men went round Igboland establishing markets bearing their names, namely; Eke, Orie, Afor, Nkwo which laid the foundation of the Igbo four market days. With the help of these market days, Igbo people were able to engage in buying and selling which started with the exchange of goods for goods known as trade by barter to the use of currencies. The currencies used in pre-colonial Igboland include; salt, cowries and iron money known as Umumu. The salt was ground into fine powder and moulded into cones of different sizes and used in exchange transaction. Chukwu (2005) noted that in some part of Igboland iron bar known as Okpogho was used and cowries were used in northern Igbo and most of the riverine Igbo.

However, a critical evaluation of the relationship between traditional education and culture in traditional Igbo society pointed out that education in traditional society was a way of life. One can also, see that the study of Igbo worldview and cultural practices helped the researcher to highlight the nature of educational system that existed in traditional Igbo society. Thus, the subsequent sub-heading throws more light on the traditional education and the Igbo socio-religious life, scope and features of Igbo traditional education.