department of philosophy charles... · reign was full of terror, with lots of human sacrifices and...
TRANSCRIPT
. *- , ;'t (SCHOOL OF POST GRADUATE STUDIES)
- 1'
.. r . DEPARTMENT OF PHILOSOPHY I
. - SEMINAR PAPER
..
.. .. TOPIC: I 'POWER IN THE SPOKEN WOE?': '
-A VIRILE CONCEPT IN AFRICAN O N * I ~ L O G Y (A CASE STUDY OF ONICHA-OLONA PEOPLE)
8 . r
. OSEMENAM CHARLES NNAi PI
REG. NO - PGIMAl9812492fF' '*-- ;"a s ,
I . I
8 8
REV. FR. DR. B. N. EBOH (SUPERVISOR)
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WHO ARE ONICHA-OLONA PEOPLE - (How adwere they affected by the Power of the word:
Christians and Native Adherents alike) , Relevance of power in the 'spoken word' in Onicha-01ona of today. . 1
I .
THE RELATIONSHIP BETWEEN POWER AND THE SPOKEN WORD.
I
CONCLUDING REFLECTIONS
REFERENCES.
TABLE OF CONTENTS
INTRODUCTION -
Defmition of Concepts Power Word African Ontology,
WHO ARE THE ONICHA-OLONA PEOPLl E - (How adwere they affected by the Power of the word:
Christians and Native Adherents alike) i Relevance of power in the 'spoken word' in Onicha-01ona of today. I
i 1 '
THE RELATIONSHIP BETWEEN POWER AND THE SPOKEN WOW.
I
INSTANCES OF POWER IN THE SPOKEN WORD I
CONCLUDING REFLECTIONS I
I REFERENCES. I
I
INTRODUCTION:
The Western mind has often
Philosophy. They present the African illlllu - YC..,lY IIIImlllG ll.wO1
abstraction and reflection. Wh
different African peoples have
may be found in the religion. t, ,,,I ,,. ,,,, ,Lu,l,l,l,,. ,,I,,,, ,,,, ..l,,,, of thc
- ---- ------- --- -- . --- -- --- --- -- r- "-- -- lile I believe that philosophical systems of
not yet been formulated, nevertheless, they wnrrarhc nr-1 tt-arl;t;nnc! m t h ; ~ ~ ) - n A m m r ~ l e
anal y
the o
that have devastating consequences ..,A, A, :, , ,,,1:,,1 "...A ...C dt... -A:,.
In African traditional societies
well as a vehicle of blessing.
communication and instruction but a1,- . ,., .,...,. ,.,,, ..,.,, ,, ,.,,, if misused. Coi
W U I U ~ 13 il ca~uluil~ UL UK ~ ~ ~ q u e t t e of traditio..-. , u ~ w . w ~ . w u .
'Following this realization, strict observance is applied to ensure a code of
conduct, speech and morality.
1
nsequentIy, the use of ngl Afr i ran r n r i ~ t i ~ c
words even affect the body functions. In numerous studies, spoken words
have been shown to have the abilitv to lower bodv temperatures. to relax
Aristotle says "the science of being as being". African concept of being is
relational- as in causalitv and rmnnnrihilitv - - . - - - - - - - , - - - - - - - - - -' - - - '--" - -.,r""""" J .
The Africans are held together as in spiders' - web where what
affects one affects others. While the Western mind may regard as
illogical, arguing the cases of causal relationships like in the crying of the
witch and the death of child; Africans have in many situations proved
some of these claims to be very credible.
In Africa, many people who were accused of causing illnesses,
deaths and other maladies to others had before traditional courts and .#.. .. . . .. ... .
people even confcssed and opted for payment of fines or any other
stipulated penalty. m 1 I P . I . a , . . n . . -1 . 10 Know an Amcan is to unaersrana 111s concept or ueing. r nis is
why many offences are regarded as affecting a whole clan or society. It th.., Lnnn-n, +Ln . - o m - n , o ; ~ ; l ; t ; r n C +LA ,.,LnIfi -rr-Lrrrn +r. + . r r n r r ~ * + n m a n h lIlU3 UCbVlLlC3 LllC I C ~ ~ U L l 3 I U I l I l ~ U l CLlG W l l U I G IIICIIIVC13 iV pLCVGIIL 3 U t l l
calamities that would disturb the frabric of their existence. Consequently,
thev hrinw mlt =r lnt nf dn'c 2nd Ann'tc fnr tlirir m~rnhprc Fnllnwinu ihic
individuals are best understood as belonging to a composite whole where
their attitudes, beliefs and life styles are determined.
2 WHO ARE THE ONICILA - OLONA PEOPLE . .
T% - A ---- fi-:-L- ni,.-- .n .e A -;nt.h,-, ?,lnFth l,w."l "** ,~~mmc."+ "roq I nt: iown V ~ ~ I C ; I I ~ ~ - V I V I ~ ~ . I 13 III m l I u u l a A Y V I LLI IUWU gu VLI IIlllbIIC C U ~
of Delta State and is one of the major towns that make up the Ezechima
The history of the people of Onicha-01ona can &lly be traced back
to the 15" century AD. during the reign of Oba Ewuare the great. His 5
reign was full of terror, with lots of human sacrifices and victimizations.
This made his reign very unpopular and many citizens had to migrate to
other lands beyond his jurisdictions. According to Dentoa N.C. this was
the source of the tradition of the Bini (Benin) origins of the neighbouring peo~le like the Western Ihnq and the nnitshn n ~ n n l ~ 2 ~t i c thk timr t 1 1 ~ t
t migration of
F ~ ~ r h i m n '
. - - - - ----- ---- . - ------- --uu -.a- ra.w V..*W..H y w w y a w . I C LIJ &111.J LL..AU C I I U L
he Ezechima's clan took place.
-I-I......U s two eldest sons were Onicha and Oligbo. Onicha was
wicked and disobedient while Oligbo was cool and of service to him.
3zechiula cursed Onicha and blessed Oligbo. The group that moved lo
3nicha-Ugbo was headed by Onicha. It is generally believed that at
lo have a replaceinent. It is all quamls, acri~nony, ranwur, law suits and
what have you. Peace is indeed v n y el ushe from the people.
1.2 RELEVANCE OF 'POWER 1N THE SPOKEN WOIW IN
ONICHA-OLIQNA TODAY
I have emphasized that it is believed that Ezechirna's curse is till
very livid down rnany generations now. The sir] of incest which was wre - - - -..-
of the results has co~liinued lo send many young tncn of the town out d
the church ministry. Even many wornen have as a result been driven out
,.F +LL -,,G-,~.,LI L--.~" r-ll,x.-,:fl,w . y w . . , ~ . . ,I . .%-. ,-~. .I .... n - -... : -......<..
I-Toncstly, tile sin has bccome the rule raLhcr than the except iwi.
It is most regrettable that in my town (Onicha Olor~a) many people
haw ever1 inflicted evil upor1 their families by negativt. speaking. There
are many cases uC suicide and strange deaths arising frorn curses and oath
taking. There are riurnerous cases of barrenness, tniscarrirrges and .. ..I . . . . . . . . 1 . ,
K - d - - - - - - - U J
curses. The result of all these is that rnany uf the peupk travel
never return home. Tt is a comlnorl experier~ce sccil~g young peq
can neither identi& or be identified Ily many as 'sons and daugl
out and
down by a bus on high speed that same day. When the news reaclicd 7
Without the availability of power, spoken words would be express
verbosity. Power makes wbrds important as it emphasizes authoril v and
one's place in the hierarchy.
The close relationship between Power and Spol
strict compliance in good child upbringing. Some l l l ~ ~ l l J , b ~ a G
bow conscious o f thc detrimental consequences of curses on their children
especially by adults aud do everything to prevent them.
In the words of J.S. Mbiti, "it is heid in all African societies that
thcrc is power in thc universe and it comes from God. When it is used
harmfi~lly, it is regarded as evil, magic, witchcraft, or sorcery and it may
be used in CU~SCS". G.A.I; knight sums the situation well:
J u ~ t as the h w n m word is a livirig thitzg SO is the word of God It is
part of God ... and beingpart of God, it coijtained the whokpote~cy
of God's will arzdpersm when it is zitiered '. Paul Yonggi-Cho reasons, "speech center in the brain has total
dominion over all the other nerves. The speech center has such power
over all the body to manipulate it in the way it wishes. l l some one keeps
i n ~ t n ~ri innc rmtn nl ir r ~ n l r a l cnrnnl~rnicat inn I hai we sh11d become weak.
someone is a Christian, he can commit a crime and later deny it. He k
would refuse to swearhany deity claiming he is s Christian. (Of course,
there are several cases of madness that were caused by false swearing.)
More rampart is the occurrence of people dying of swollcn body. These
some traditionalists claim are some of the reasons why many are hiding in
t h ~ fhr ict inn hrarkftt
In African traditional societies inany villages are very backward in
development. The reason in many cases is adduced to offences they
committed in the past which they denied. Like in 'Idumu-Ugbe7 village in
Onicha-01onn where the whole villagers were made to swear before the
shrine of 'Idigwu'. They swore that if they had done such abominable
'crime like stealing the 'ofo7 of the Obi of the town they would never see iTLc.
progress. Latcr aClcr two years #q "ofo' was discovered to be buried in
the 'O~wa' of their Diokpa. Little wonder that no sooner had it been
discovered than people started dying like in an influenza case
'Idigwu' had started to fight, elders reasoned. Till date any
remarkable effort at developn~ent of that village like good building usually
results cithcr in the death of the builder or something mysterious would
happen that would stop the project.
Jt is observed that in many traditional societies (Onicha-01ona
inclusive) words are free of any spiritual or physical powers only on a day
r l ~ w i n t r ~ F I Q irnrlifinnal I>nl \~ u w ~ k - In m m m r nf t l l ~ M T ~ c f ~ r n T r r h n c r r r i ~ f i ~ c it \ L U L 1 1 1 6 L 1 1 b C I U U L L I L J I I U I A l V J J V V U V I \ . A l l J L L C C l l J V L L I I U T V W J L W I l l 16VV J U V L \ I L I V J L L
is called the festival of 'Igba-he'. 'Igba-ine' is a period of Freedom of
speech. One can say anything on that day and it will not be counted as an
offence against him neither has the spoken word any efficacy or power.
5. CONCLUDING REFLECTIONS
There should be enlightenment campaigns to dispel ignorance on the
nntencv o f cnnkrt~ wnrdc N ~ o a t i v ~ c n ~ a k i n n m;r tncm ~ h l n r a t& n m r n r A m n n A
curing the ills of commu The
power of positive speaking nas ueen explorea 111 many paces ancl seen to
enthrone development, good health and longevity. It has the ability to
nities - immorality, witchcraft and so on. 1 1 I 1 - I .
,...-.-- -*---- -..-------- ..- ...A- .
I abuse of words are being createt I-:- -.-A dl-..- ---rY?-..dL- a *:.
give birth to cherished situations. Indeed, there is power in the spoken
word and is recognized and respected in Alrican metaphysics.
Today in Onirhn Olcrna awarenew In the cOnsequemxS of oath
taking, curses anc i. Nevertheless, many
are yet to accept tlllb m u LIIUS S U ~ L C I LIIG IGpCU~mns. True Christianity
teaches that "when one breaks the hedge the serpent would bite him". So
running for cover in the church may not work if the person's hands are
soiled.
"Thc spitting out of saliva" is done as a visible proof of the fact that
the one who pronou~lced the curse has disassociated himself from a11
willful pernicious influence. But wi
pronounced thc cursc is dcilcl. This is t l
Ezechime had long been buried in hista
the town. Nevertheless, efforts are still mwaLeu L I I I U U ~ I ~ V ~ ~ I U U ~ s i lr; l lr lbGs
by traditionalists, and prayers 1
hoped that the curse will eventui
-
by Christians to remove the curse. It is
ally be removed.
One thus pauses to wonder whether prevention is not better than
cure. Lots of lives and innumerable maladies that In- never be retrieved 1
had already been caused. This is why many should understand that there
is power in the spoken word.
power; :ky influence. This is why it is good to be good and 'innocent'.
When orle is innocent even Nature itself fights for him rendering curses of
evil people harmless. In the words of Tempels:
f i r men of humble station there is bzrf one way /o innintoin and
incr-ease [ [ f i r rig/?/ rrnd the Good 7%e wny is by [he
ucknon~kdgernenf of higher living viiul rank; or if /hey have
Every one should be careful against committing injustice towards
God and towards the Natural order. To the African (Bantu precisely), the
worst evil and indeed the only real injustice is the ham to the vital force.
Consequently, restitution is not just latitudinal or . .. 3ayecan eyc for an eye'. . ... The restitution is greater in gravity (proportion) btbiise of the joy of life.
Juridical restitution always has the sense of restoration of force and is
d
w
eterminei by the injured man.
It is to be reiterated that a subordinate force (young person) can
ever cause 2 diminution of a superior force (older person). It is a
letaphysical impossibility. Nevertheless, the activities OF the younger can
ffect the fabric of the society. It can trouble the ontological order. This
the 'unknown' may bring 1 evil to a community or even exterminate a clan. 8 ,,<I l.-,.,,l,A,, ,..,+ ,",,,A, r',, 4L.-
well being of the community.
This concept, and understanding of 'I am' because 'we are', cannot
be treated with disdain and ignominy. The consequence of the error of
one man (Onicha) - the father of the founder of the town, had aRected his ..-= .-" - '
son and has now spread like wild fire unto the t&&in general. That one
merely says 'I am not involved' does not count him out'. Indeed, many
have experienced the pangs of the curse.
It is my appeal that critical thinkers and people touched by the
seeming helplessness carry out research on the extent, nature and eficacy
of placations, restitutions and restorations of people and communities,
who are already reaping the consequences of curses, evil speraking and
spells.
REFERENCES
Aja Egbeke
Dentoil, N.C.,
Mbiti, J.S.
Kight, C.A.E.
Eiement of Theory of Knowledge. Enugu:
Auto Century Publishing Company 1993, P. 18 Lb.
... . - . - intelligence Report op the formation of
*::':".
Onicha-01ona" Ministry of Local Government,
Benin City No. B.P. 13221288, 1937. P.4.
Introduction to African Religion London:
Heinemann pres 1975, I? 37
"A Biblical Approach to the Doctrine of the
Trinity" Scottish journal of Theology,
Occasional Paper I (Oliver & Boyd, 1953) P. 16
C,>-> Yonggi Paul The fourth Dimensions Beinin City: Rhema
Publications ministry 1979, PP. 67 - 63.
Temples Pacid Bantu Philosophy Paris: presence African, 1969
P.46.
Achebe Chinua Arrow of God London: Heinenamin
Educatioixil Books Ltd. 1 964, P. 90
Ibid PP 98 - 99
Tclnplcs Placid Op. Cit P. 63