Among The Ibos Of Nigeria, GT Basden, London, Seeley, Service & Co, 1921

…The appearance of a crowd of carriers, with their spare frames, spindle-legs and cucumber
calves, often prompts the thought that the men must have recently experienced a period of famine. On the western side this is not the case. There the people are [size=18pt]shorter[/size] and are of a stocky, thick-set build. They are disposed to be [size=18pt]lazy[/size] yet they are passionate, and of a rash and fiery temperament, the result probably of an over-abundant supply of rich food……[size=18pt]The shape of the skull repeats itself with astonishing regularity[/size], this pecularity, perhaps, being accounted for by the process of moulding the shape of the head during infancy……Every town, and, incidentally, every family or household, stands by itself. There is no combination between town and town. Although speaking the same language, and in times of peace intermarrying with one another, the nearest neighbours are still regarded as strangers, e.g., the people of Onitsha and those of Opusi do not reckon themselves as of one tribe, though a distance of less than five miles separates the two towns.

pg 31-32

…Of sanitary ideas there is none, nor is there any sense of modesty as the European understands the term. As regards sanitation, however, it must be remembered that the sun is a powerful purifying agent, otherwise the conditions would, in many places, be unendurable.

Pg 33-34

Nor were these fears groundless. [size=18pt]Cannibalism, human sacrifices and other savage customs were real facts,[/size]and flourished within five miles of the outskirts of Onitsha, and no one would dare swear that the inhabitants of even that town were all entirely innocent !

pg 37
…It was in close proximity to this place that, as was well known, a cannibal feast had lately been held. Amongst our lads there was a small boy whose father had been a servant to the Niger Company. Whilst carrying a message to Obushi, the father was murdered and his body disposed of according to time-honoured custom.
On one occasion I was resting outside my hut when a man of unprepossessing appearance came along and entered into conversation. His eldest son, then a small lad, had been placed by his father in the care of a mis-sionary, in order that he might receive instruction. In the course of his remarks he solemnly asserted that it would be of great benefit to his son if he were provided with human flesh sometimes as part of his diet. He maintained that, if this were done, a proper man's spirit would develop in the lad. Towards the south, cannibal tendencies assumed a worse aspect. All that has been said hitherto relates to the prevalent custom of feasting upon captives taken in war. In the southern districts a regular traffic in human flesh was carried on. [size=18pt]Strangers were caught, or slaves purchased, with the deliberate intention of converting them into food. Human flesh was a marketable commodity, and a common article of diet.[/size] It is not long since a certain chief managed to get possession of one of his opponents against whom he had a grudge of long standing. He derived satisfaction from first lopping off the captive's ears and nose, and then flaying him alive.
The carcase was eaten and the skin converted into a drumhead. There is not a shadow of doubt that, could the history of the Ibo country be clearly traced, a host of suchlike stories would have to be recorded. I have become acquainted with many erstwhile cannibals, and quite goodnatured folk most of them are. One week-end I was staying at a town a few miles S.E. of Onitsha. My quarters were very circumscribed, the only accommodation available being a tiny thatched lean-to shed against the compound wall, usually occupied by the goats and fowls. My boys and carriers shared the limited accomodation, lying at night alongside the camp-bed. After the evening meal, we settled down for the night, long before our customary bedtime; consequently the men chattered freely. Presently I became interested in the conversation, and amongst other items of news, gathered that they had all had a share in cannibal feasts.
pg 38-40

…With the exception of those actually situated on the banks of streams, it is usual to find the villages at a distance from water ; indeed very often there is no adequate supply, the people simply dig catch-pits for the storage of surface water. In the wet season there is no lack, but in the dry months water is scarce and that stored in the pits becomes stagnant. In some districts the traveller must carry water, for he is likely to experience difficulty in obtaining any en route fit for consumption, and a bath is but an occasional luxury. Whilst travelling through such a district some years ago for three days we were denied the comfort of even a decent wash. For drinking purposes recourse can generally be had to cocoanut milk or palm wine. The former is preferable, as the natives dilute the palm wine very freely, and they are not particular whence the water for the purpose is drawn!...

pg 49

…In the choice of meat the Ibo exhibits no fads. Usually he must be content with smoked fish. Domestic animals are scarce, and are seldom killed except for sacrificial purposes or for very special feasts. When any are killed, the carcases are hacked to pieces with axes and matchets, straight through skin and bones. Not the smallest particle is wasted, even the entrails being consumed. The blood is caught and allowed to solidify. It is then cut in pieces and cooked in the same manner as the liver. Wild animals are treated likewise, of whatever species they may be, large or small, young or old, diseased or otherwise. The only part shunned is the gall-bladder, the contents of which are believed to be deadly poison, that of some animals being much more feared than others. Leopards, monkeys, dogs, snakes, lizards, anything indeed that can be called fish, flesh or fowl is acceptable to the Ibo.

I wonder if the shaping of the head alters behaviour and thought.

See why Ibos are so problematic, no chance of feeding on human beings again for the sake of civilization, they turned to causing disorder everywhere they go. And they've gone everywhere.

[img]https://www.nairaland.com/attachments/212244_poverty20level20in20Nigerian20zones-Punch20newspaper2020031_jpg41bdcb734786e57c46ab47dd1cbd99fd[/img]

Its amazing how u only brought out the negative things.
I am sure the missionary also had lots of positive things to say.
Everybody has some bad history as well as good ones.

And believe me, if any tribe today could be considered as the laziest, filthiest, and inhumane it would definitely not be the igbo tribe.

You people really make me wish we had our own nation. So much beef. Smh.

amor4ce: I wonder if the shaping of the head alters behaviour and thought.

Yeah, it made us the most intelligent, innovative, and enterprising people in nigeria.

amor4ce: I wonder if the shaping of the head alters behaviour and thought.

CHAPTER V
CHILD LIFE
Those who strive to combat infantile mortality in England are confronted with many difficulties, and probably the greatest of all are those arising from the ignorance, prejudice and superstition of the parents, though the last term may not be acknowledged.
When we inquire into the conditions of child life amongst the Ibo people, we soon discover that the methods adopted in dealing with young children are so drastic that it is surprising, not that many die, but that any survive at all. That so many do pull through demonstrates the infant's
tenacious hold upon life.
From the very first the Ibo baby must run the gauntlet of all manner of perils, some the outcome of deliberate intention to injure, others the result of ignorance and superstition. In many parts if the infant fails to cry vigorously at birth, it forfeits its life, the omission being considered an evil omen. A similar fate befalls children whose mothers die before they are about six months old. The birth of twins is a calamity of the first magnitude, and spells disaster for them and the unfortunate mother. The underlying idea is that it has been ordained that mankind should propagate his species by single births, in contradistinction to animals ; for a woman to bear more than one child at a birth is to degrade humanity
to the level of the brute creation. Plural offspring is nature's law for goats and dogs ; for a woman to imitate them in this respect fills the Ibo with unspeakable disgust. Mother and children are cursed and subjected to contempt and ill-treatment. The woman makes no attempt to defend herself or her children ; she accepts the situation dumbly, and merely wonders why she, especially, has been
selected for such dishonour. Her hatred of her offspring is as bitter as that of her relatives and neighbours. She turns from them with loathing and despair and, unless compelled, will make no effort to nurse them. It is believed that in some mysterious manner there has been an unholy alliance with an evil spirit during sleep, and the second child is the result.
With all haste the abominations must be removed. The children are thrust into an old waterpot without even a passing thought for the pain inflicted. Cocoanut fibre or leaves are thrown in to cover them, and the pot is then deposited in some lonely spot in the bush. The newly born infants receive no attention whatsoever. They are cast away at once, as unclean in the sight of gods and men.
It is astonishing how long some of the children survive after being treated thus ; this extraordinary vitality being due, perhaps, to the fact that the umbilical cord is not severed.
In one case of castaways with which I had to deal, they had been lying a whole night, and the greater part of the next day, in the bush—at least sixteen hours. One died from injuries either deliberately inflicted or received when being forced through the neck of the pot ; the other, and uppermost, child had escaped serious injury and has since grown into a sturdy boy, mother and child having been
kept under supervision for some months at the medical mission.
This method of dealing with twins is reckoned to be the only one open to the parents, as by acting thus they hope to avert further calamity. To permit the children to live would amount to a direct challenge to the malignant spirits, and the parents, and indeed the whole community, would be exposed to all manner of dangers.
There is no alternative for the Ibo but to cast them out. This is the kind of custom that legislation finds very difficult to eliminate, as the influence of the supernatural is much stronger than that exercised by human instrumentality, and it is in such circumstances that missionary effort can and does play an important part in the evolution of the savage.

amor4ce: I wonder if the shaping of the head alters behaviour and thought.

Monkey, how about this yoruba kids here, does the shape of their heads alter their behaviours?.

kindabigg: Among The Ibos Of Nigeria, GT Basden, London, Seeley, Service & Co, 1921

…The appearance of a crowd of carriers, with their spare frames, spindle-legs and cucumber
calves, often prompts the thought that the men must have recently experienced a period of famine. On the western side this is not the case. There the people are [size=18pt]shorter[/size] and are of a stocky, thick-set build. They are disposed to be [size=18pt]lazy[/size] yet they are passionate, and of a rash and fiery temperament, the result probably of an over-abundant supply of rich food……[size=18pt]

some contradiction there.

Is it the people who looked like they had recently experienced famine that were shorter, of stocky, thick-set build and disposed to be lazy probably due to an over abundant supply of food? OR were these descriptions of those on the western side who from the passage did not look like they had recently experienced famine.

it would be great if people would read with comprehension.

…The appearance of a crowd of carriers, with their spare frames, spindle-legs and cucumber calves, often prompts the thought that the men must have recently experienced a period of famine. On the western side this is not the case. There the people are shorter and are of a stocky, thick-set build. They are disposed to be lazy yet they are passionate, and of a rash and fiery temperament, the result probably of an over-abundant supply of rich food…

In the same paragragh, the people on the western side who were different from the men who looked like they must have experienced a period of famine were decribed.

Question is, who are these people on the "western side"?

Those on the western side of onitsha and opusi are other Ibo clans.

kindabigg: Those on the western side of onitsha and opusi are other Ibo clans.

Ok, so you are interpreting the passage to mean that those west of Onitsha and Opusi are shorter than indigenes of Onitsha and Opusi.

Can you highlight the part of the passage that states this please?

By the way, west of onitsha is modern day delta, edo and yoruba areas.

Article Title: Among The Ibos Of Nigeria, GT Basden, London, Seeley, Service & Co, 1921

Every town, and, incidentally, every family or household, stands by itself. There is no combination between town and town. Although speaking the same language, and in times of peace intermarrying with one another, the nearest neighbours are still regarded as strangers, e.g., the people of Onitsha and those of Opusi do not reckon themselves as of one tribe, though a distance of less than five miles separates the two towns.

kindabigg: Article Title: Among The Ibos Of Nigeria, GT Basden, London, Seeley, Service & Co, 1921

Every town, and, incidentally, every family or household, stands by itself. There is no combination between town and town. Although speaking the same language, and in times of peace intermarrying with one another, the nearest neighbours are still regarded as strangers, e.g., the people of Onitsha and those of Opusi do not reckon themselves as of one tribe, though a distance of less than five miles separates the two towns.

[img]http://www.google.co.uk/maps/vt/data=Ay5GWBeob_WIPLDYoIWcfVXxvZu9XwJ55OX7Ag,iyWk7mWrWO8S2NlkhnzCoHIicytRKioxovNfVA6ucQqacpZd36IAEy4SyVOpYRwn3b7NfWKaw5KBusfWDTcAXwtuNXdXzD1qcPnGvScMfwImfCaSA5E7DlKGsKjKnpMBU7zZpwC9QdsBZeB9eOyrtHKRpiglm-_rxZNod_5GtYXzDVdjIcSB1xp0B2vVPQ[/img]

you have failed to show me the part of the passage that states thatthe comparison is between the Onitsha and Opusi people and those of the western side of them.

What that portion of your excerpt shows is an example of how nearest neighbors are still regarded as strangers..... for example: "the people of Onitsha and those of Opusi do not reckon themselves as of one tribe, though a distance of less than five miles separates the two towns".

some-girl:

you have failed to show me the part of the passage that states thatthe comparison is between the Onitsha and Opusi people and those of the western side of them.

What your that portion of your excerpt shows is an example of how nearest neighbors are still regarded as strangers..... for example: "the people of Onitsha and those of Opusi do not reckon themselves as of one tribe, though a distance of less than five miles separates the two towns".

Which clan is on the western side of onitsha? Pick anyone of them all the way to Asaba, they are all Ibos.

kindabigg:

Which clan is on the western side on onitsha? Pick anyone of them all the way to Asaba, they are all Ibos.

I will address your statement after it has been established that we both comprehend the passage or exerpt.
You have yet to show me how you came about the conclusion that the comparison was between Onitsha and Opusi people and those on the western side.

The original passage was about Igbos and not Onitsha and Opusi parts of Igbo land, right?

some-girl:

I will address your statement after it has been established that we have both comprehended the passage or exerpt.
You have yet to show me how you came about the conclusion that the comparison was between Onitsha and Opusi people and those on the western side.

The original passage was about Igbos and not Onitsha and Opusi parts of Igbo land, right?

What don't you understand? The article is about Ibos but the excerpt you keep trying to make something out of is about Onitsha. Who are those on the western side of onitsha? Are they Ibos or not?

kindabigg:

What don't you understand? The article is about Ibos but the excerpt you keep trying to make something out is about Onitsha. Who are those on the western side of onitsha? Are they Ibos or not?

can you please highlight the portion of the passage that supports your assumption that the western side being referred to is the western side of Onitsha and Opusi.

When these areas where mentioned, after the comparison, they were done so only as examples.

This is how people fail comprehension tests.

My understanding, since no particular Igbo area was mentioned in the comparison, is that the author compared the Igbos to those to the west of them.

From the same article

One week-end I was staying at a town a few miles S.E. of Onitsha. My quarters were very circumscribed, the only accommodation available being a tiny thatched lean-to shed against the compound wall, usually occupied by the goats and fowls. My boys and carriers shared the limited accomodation, lying at night alongside the camp-bed. After the evening meal, we settled down for the night, long before our customary bedtime; consequently the men chattered freely. Presently I became interested in the conversation, and amongst other items of news, gathered that they had all had a share in cannibal feasts

Based on your inclination to dispute facts, I know you will claim that where the writer talked about few miles S.E. of Onitsha, is also not part of Iboland. But the writer went further to talk about the conversation he had with the people there and how he gathered that they had a share in cannibal feasts.

some-girl:

can you please highlight the portion of the passage that supports your assumption that the western side being referred to is the western side of Onitsha and Opusi.

When these areas where mentioned, after the comparison, they were done so only as examples.

This is how people fail comprehension tests.

My understanding, since no particular Igbo area was mentioned in the comparison, is that the author compared the Igbos to those to the west of them.

I guess those S.E of onitsha are also those SE of them based on your thinking. Just maybe if you were a little bit smart you would know that everything in the article was about Ibos. If the author were to talk about any other tribe apart from Ibo, he would have said that.

Those on the western side of Ibos are western Ibos, your answer is right there. I don't have time for circular arguments.

kindabigg: From the same article



Based on your failure to dispute facts, I know you will claim that where the writer talked about few miles S.E. of Onitsha, is also not part of Iboland. But the writer went further to talk about the conversation he had with the people there and how he gathered that they had a share in cannibal feasts.

let's not snatch information from everywhere.
his having stayed One week-end few miles S.E. of Onitsha does not prove that he was comparing onitsha and opusi people to those on the western side.

But for argument's sake, let's say he was comparing those he stayed with for that one weekend to those on "the western side" , would he not have been comparing whoever they were to onitsha and areas directly south of onitsha since he was south east of onitsha.

This is the problem with assuming.

If "Onitsha and Opusi people were compared to those on their western side, True or false?" was a comprehension question based on the original post, the correct answer would be "cannot tell".....

kindabigg:

I guess those S.E of onitsha are also those SE of them based on your thinking. Just maybe if you were a little bit smart you would know that everything in the article was about Ibos. If the author were to talk about any other tribe apart from Ibo, he would have said that.

Those on the western side of Ibos are western Ibos, your answer is right there. I don't have time for circular arguments.

funny, so why did you highlight the comparative adjectives since the comparison is between eastern Igbos and western Igbos since we are all Igbos.
Why did you think it necessary to let us know that Delta Igbos are Shorter than Imo, Anamabra, Abia, Rivers, Enugu, Ebonyi Igbos?

None of your business since it doesn't state that Igbos are shorter than Yorubas or any other ethnic group.

Leave our Delta brethren, we love them as they are.

some-girl:

let's not snatch information from everywhere.
his having stayed One week-end few miles S.E. of Onitsha does not prove that he was comparing onitsha and opusi people to those on the western side.

But for argument's sake, let's say he was comparing those he stayed with for that one weekend to those on "the western side" , would he not have been comparing whoever they were to onitsha and areas directly south of onitsha since he was south east of onitsha.

This is the problem with assuming.

If "Onitsha and Opusi people were compared to those on their western side, True or false?" was a comprehension question based on the original post, the correct answer would be "cannot tell".....

Who lives on the western side of onitsha? Who are the stocky and short tribe in Nigeria? Your answer is right there. Neither Benin nor any Yoruba group is close to Onitsha. You can keep arguing without yourself all you want, the article is about Ibos of Nigeria.

kindabigg:

Who lives on the western side of onitsha? Who are the stocky and short tribe in Nigeria? Your answer is right there. Neither Benin or any Yoruba group is close to Onitsha. You can keep arguing without yourself all you want, the article is about Ibos of Nigeria.

your bigotry has stripped you of basic comprehension skills.
You hoped to pass the comparison as between Igbos and Yorubas, where Igbos were the shorter, stockier etc...ones, and now you've been challenged you're singing a different tune.

1. There is no portion of this passage that supports your claim that the comparison was between onitsha and opusi people and people on their western side.

2. The people he stayed with for a weekend were south EAST of onitsha, which means that the comparison would still not have been between onitsha and opusi and people on their western side but which ever people he stayed with and those on their western side.

3. If as you say, "west of Igbo" is western Igbo (silly statement in my opinion) then you have no business highlighting the comparative adjectives since Igbos are Igbos regardless of their location and does not score an outside ethnic group points if one Igbo man is taller than another Igbo man.

4. Since you say the passage is about Igbos, not disputing that, then the western Igbos fall under the Igbos the passage refers to therefore those on the western side would refer to people on the western side of ALL Igbos.

Good night

Pftttttt

kindabigg: Pftttttt

Is that all you've got?

I wish I had asked you who the "western siders" were before helping you realize that the following statement described them.

It would have been fun to watch you unwittingly declare you and your fellow Yorubas "the shorter ones, of a stocky, thick-set build, disposed to be lazy yet passionate, and of a rash and fiery temperament, the result probably of an over-abundant supply of rich food"

Everyone knows that Igbo and lazy don't go in the same sentence

So all that has been written should now be regarded as gospel truth because it was written by a white man. I would have expected my fellow readers to take this as what it simply is: one man's views and understanding of what would at best be a strange experience.

spiaggia: So all that has been written should now be regarded as gospel truth because it was written by a white man. I would have expected my fellow readers to take this as what it simply is: one man's views and understanding of what would at best be a strange experience.

I agree with you, I just wanted his folly to be exposed.

If you don't understand english or have a problem with the article, take your tears to GT Basden, London, Seeley, Service & Co in their graves.

Western side of onitsha; whoever lives there fits the description and I'm sure Ibos fit the description, isi ewu onye nzuzu.

kindabigg: If you don't understand english or have a problem with the article, take your tears to GT Basden, London, Seeley, Service & Co in their graves.

Western side of onitsha; whoever lives there fits the description and I'm sure Ibos fit the description, isi ewu onye nzuzu.

lol, you clearly are the one who has comprehension issues.

If you really thought the description was for the Igbos on the western side of Onitsha as you now claim, what was the motive behind your highlighting the comparison of one Igbo group to another Igbo group?

Why are you trying to imply that eastern Igbos are taller, lankier and more industrious than western Igbos? what is in it for a yoruba person? how does it benefit you?

Surely an eastern Igbo person hasn't paid you to do this.

Of course not, you thought the comparison was between Igbo and Yorubas. Illiterate

Illiterate with zero comprehension skills and lack of understanding of her tribe calling someone an illiterate loooool.Is onitsha core Ibo? Onitsha has always been closer to western Ibos than they are to core Ibos. The comparison was between onitsha and the Ibos on the western side of onitsha. You are a category 5 slowpoke, go take your medicine, olodo.

Calling a yoruba an illiterate is like saying Ibo women are not hairy.