Abstract:
In the aftermath of colonialism, African societies have had to contend with hybridity of modernity and traditional cultural forms such as the juridical Ọkọnkọ Society social practices of the Umuahia people of Abia State, Nigeria. However, extant studies on Ọkọnkọ Society have focused largely on the group being an adult male Igbo secret cult, thereby neglecting the important role it plays in conflict management. Therefore, this study examined the role of Ọkọnkọ Society in the sustenance of peace with the view to identifying the various linguistic and cultural practices of the people of Umuahia.
This study used Michael Forsters’ model of hermeneutics on the interpretation of utterances and understanding of texts, Roland Barthes’ semiotic theory of signs that deals with cultural significations, and Can-Seng Doi’s cultural mediation theory on the maintenance of cultural systems. The research adopted qualitative method, using ethnographic research design. Purposive Sampling technique was used to garner relevant data from cultural specialists. Twelve in-depth interviews were conducted with Ọkọnkọ members from four clans: Ibeku, Ọhụhụ, Ubakala and Olokoro. Four focus group discussions were conducted in each clan, while a series of non-participant observations took place in community halls and farmsteads. Thirty proverbs were collected and studied. These included Ugo eberule na ngbagbu (The eagle has perched to be shot dead), Ndi nwe ala n’eji ala (Those that own the land control the land), Anwuta si na oka nma ina ata ahu na abuo (The mosquito says it is better to bite in twos) and, Onye ozi anaghi atu ilu (A messenger does not speak in proverbs). Data were analysed using interpretive method.
Ọkọnkọ Society served as an appellant court when conflict management fails at ama ala (kindred) level. The people of Umuahia respect the Ọkọnkọ Society and trust its interventions and judgments. Ọkọnkọ served as a cultural enforcement mechanism against community crises. Because of its cultural authority, Okonko is able to check crimes in the society and disciplines persons of questionable conduct. Ọkọnkọ is not consulted in murder cases as that is usually left to the police. During Ọkọnkọ’s rites at market squares, Igbo language and cultural symbols were used. Women, children and uninitiated men were allowed to observe and be entertained by the masquerades. The ọmụ (palm frond) and uhie (drum) were the emblems and language of Ọkọnkọ Society. The ọmụ symbolised authority while uhie represented the society’s symbol of communication. Proverbs were used by Ọkọnkọ Society to express complex messages during conflict mediation and to give final verdict at the conclusion of investigations of judicial proceedings. Proverbs thus served as tools for conflict management, peace building and crime control.
Ọkọnkọ Society successfully managed social conflicts among the people of Umuahia using linguistic and cultural strategies. The government can learn from Ọkọnkọ Society’s effective conflict management strategies.
Keywords: Ọkọnkọ Society, Umuahia, Ọmụ and Uhie, Igbo proverbs, Abia state Nigeria.
Word count: 461
