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Ọjị: Mkpụrụ Ndọ
Abstract
In recent time, some Igbo people do not bring in kola nut to any
ceremony of theirs and even when they do, they do not handle it the way it should be handled. To such people, it is associated with idol 207 208 worship and as such, it should be done away with. .In order to disabuse the minds of such people about all these important kola nut rites , this paper tried to explain that kola nut , even though is small, it is mighty; though it is a classless nut when distantly observed but classy when
subjected to the crucible of reason for what it represents. In the words of Shakespeare, “Things are not what they seem”. It went further to explain that in its smallness, kola represents so many variables. Most importantly, it stands for hospitality, peace, unity, conviviality, joviality, et cetera. On the other hand, its absence or mishandling in Igbo gatherings – social or otherwise, invariably can generate confusion in such a way that nothing can move till it is brought in. The paper also made attempts to explain some kola rites: presentation of kola, blessing, and breaking, sharing and chewing of kola. Here, apart from chewing which anyone can do, not everyone has right to present, break, share or bless kola nut among the Igbo. It went on to explain the messages of oji when broken especially with regard to the number of cotyledons it has. Kola itself has laws. These were explained. This paper came to conclusion by saying that God created kola and handed it down to ancestors as a symbol of communication between himself, the ancestors and God. This to the Igbo signifies that wherever kola comes
in, God, ancestors and man are in communion with one another.
ceremony of theirs and even when they do, they do not handle it the way it should be handled. To such people, it is associated with idol 207 208 worship and as such, it should be done away with. .In order to disabuse the minds of such people about all these important kola nut rites , this paper tried to explain that kola nut , even though is small, it is mighty; though it is a classless nut when distantly observed but classy when
subjected to the crucible of reason for what it represents. In the words of Shakespeare, “Things are not what they seem”. It went further to explain that in its smallness, kola represents so many variables. Most importantly, it stands for hospitality, peace, unity, conviviality, joviality, et cetera. On the other hand, its absence or mishandling in Igbo gatherings – social or otherwise, invariably can generate confusion in such a way that nothing can move till it is brought in. The paper also made attempts to explain some kola rites: presentation of kola, blessing, and breaking, sharing and chewing of kola. Here, apart from chewing which anyone can do, not everyone has right to present, break, share or bless kola nut among the Igbo. It went on to explain the messages of oji when broken especially with regard to the number of cotyledons it has. Kola itself has laws. These were explained. This paper came to conclusion by saying that God created kola and handed it down to ancestors as a symbol of communication between himself, the ancestors and God. This to the Igbo signifies that wherever kola comes
in, God, ancestors and man are in communion with one another.
