Original

Igbo names and spellings for various settlements
Abakaliki is Abankaleke; Afikpo is Ehugbo; Awgu is Ogu; Awka is Oka; Bonny is Ubani; Enugu is Enugwu; Ibusa is Igbuzö; Igrita is Igwuruta; Oguta is Ugwuta; Onitsha is Onicha; Owerri is Owere; Oyigbo is Obigbo... any more will be added.

Tuesday, May 3, 2011

Igwe Ahaba and his attendant



Grades of chiefs.—The first and highest grade is that of Igwi [Igwe]. The distinguishing mark is a circle of broom (termed Aziza, from the palm tree), knotted before and behind, with upturned ends a couple of inches or so in length.

This circle is usually worn round a red cloth cap, rather like a flattened fez, but is occasionally worn round a brown one, and, when work has to be done, even on the uncovered head. In addition, the Igwi carries a circular fan made of untanned cow-hide, usually ornamented with red cloth strips or some similar decoration,and a short thin handle. This is the Azuzu. Finally, a short-handled many-thonged fly-flick is common, and is carried in the hand or over the shoulder. This is the Ijappa. Ivories round ankles or wrists are very usual and are termed respectively ordu uku (ivory [for] foot) and orku uku (ivory [for] hand).

Thumb rings are known as umbáká orpupu (literally ring bone).

A horn, which, when properly blown, produces a long discordant note, is called Oturu aka, and is often carried by an Igwi. The origin of the name Oturu aka is doubtful; the instrument, in the form of a slightly bent cone, is made from the canine of a hippopotamus, the horn of a cow, etc.; it is blown through a small rectangular slit half way down the length, and is open only at one end.


Location: Ahaba, Alaigbo | Date: 1906 | Credit: L. H. L. Huddart

War helmets



War helmets to protect the head against blows,Ibo


— M. D. W. Jeffreys

Location: Studio | Date: ?Unknown? | Credit: M. D. W. Jeffreys

Saturday, April 2, 2011

Mbari House



The author with the priest-in-charge of the Mbari house at Ulakwọ, January, 1935. The priest, as will be noticed, is a dwarf.


Location: Ulakwọ, Alaigbo | Date: January, 1935 | Credit: Basden

Sunday, February 27, 2011

Ibini Ukpabi



The approach to the Long Ju-Ju is through dense bush, which gradually becomes thicker and thicker until one arrives at the entrance of a deep oval-shaped pit, seventy feet deep, sixty yards long, and fifty yards wide. One then climbs down the precipitous sides of the rock into a narrow gorge and into running water, up which one wades, passing under two fences, until one finally comes to a place where the water comes out of the solid rock in two big streams, which unite below a small island, on which are two altars, one made of many trade guns, stuck muzzle downwards into the ground and topped with skulls, the other being of wood and supporting more skulls, bones, feathers, blood, eggs, and other votive offerings to the Ju-Ju, including the head of the last victim. Over the rock, where is the source of the water, is a roof of human skulls with a curtain, the top part of which is composed of clothes and the lower part of native matting, screening the rock and hanging just short of the water's edge. The lower portions of the rock composing the other side of this crater are draped with mats only. On the left of the entrance, centrally situated, and opposite the island, has been hewn out of the rock a flat-topped ledge for sacrificial purposes. The water, about twelve inches deep, is full of tame grey-coloured fish, about two feet in length, with long suckers and glaring yellow eyes, which have a most bizarre appearance as they glide noiselessly through the clear water in the dim light of this charnel-house of fetish lore, which is roofed with densely intertwined creepers. These fish are regarded as sacred. On the left of the exit lies another pile of human skulls and other relics of Ju-Ju rites, and on the left the last sacrifice--a white goat, trussed up in the branches of a palm tree and starving to death. The conducting of a visitor to the Ju-Ju is usually a somewhat lengthy process, and when he arrives in its proximity he is led by a circuitous route and finally marched in backwards. It would seem to be a fair estimate to put the number of pilgrims down at about five hundred annually, all of whom pay dearly for the advice or decree which is vouchsafed to them. Probably the number of human sacrifices does not reach a total of fifty per annum, while about 200 people are sold into slavery, and the remainder are allowed to go away free.


— Reuter, Daily Graphic

Location: Ibini Ukpabi, Arochukwu, Aro, Alaigbo | Date: 1902 | Credit: Reuter from a member of the Aro Field Force

Saturday, February 19, 2011

A Young Bride



Location: ?Unsure?, Alaigbo | Date: ?Unsure?, Before 1921 | Credit: Basden

Decoration of Ibo Houses



Location: ?Unsure?, Alaigbo | Date: ?Unsure?, Before 1916 | Credit: P. Amaury Talbot

Wednesday, February 9, 2011

Decoration of Ibo Houses



The mural decoration, as well as the mudding of the walls, is the work of women; while the men raise the framework, make the roof, and provide the doors. These latter are cut from out a section of tree trunk and are often elaborately carved. The Sobo [Urhobo/Isoko] of Osua-Konike, on the Niger, also affect carved doors, but these are usually made, not in one piece as among Ibo, but in three longitudinal planks, joined by bronze or iron clamps. About the middle of the central panel a handle protrudes, not fastened on as with Ibos, but cut from the solid.


— P. Amaury Talbot

Location: ?Unsure?, Alaigbo | Date: ?Unsure?, Before 1916 | Credit: P. Amaury Talbot

Young Ibo Women of Ibuza




YOUNG IBO WOMEN OF IBUZA, ASABA DISTRICT, WITH CICATRIZED DESIGNS ON BODIES.


— Kitson

Location: Igbuzo, Aniocha, Alaigbo | Date: ?Unsure?, Before 1912 | Credit: A. E. Kitson

Wednesday, January 19, 2011

Surgical Knives



Location: Studio | Date: ?Unsure?, Before 1930 | Credit: Basden

Tuesday, January 18, 2011

Mbubu President



This old woman was president of the union of professional "cutters" at Umunede. Her union badge and razors hang at her waist. She gave them to the author.


— Basden

Location: Umunede, Alaigbo | Date: ?Unsure?, Before 1930 | Credit: Basden

Saturday, December 4, 2010

Agbogho Mmuo



Agbogho Mmuo are maiden spirit masks that represent the spirit of dead girls that have manifested in the dancer to come back to parade in their communities. The masks also symbolise the ideals of female beauty among many Nri-Awka Igbo communities. Their extremely white faces symbolise that they are spirits.

Location: ?Unsure?, Alaigbo | Date: ?Unsure?, Before 1913 | Credit: Thomas

Friday, December 3, 2010

Mmanwu



Location: ?Unsure?, Alaigbo | Date: ?Unsure?, Before 1913 | Credit: Thomas