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Geographically, it is divided by the lower Niger River into two sections: an eastern the larger of the two and a western one. Politically, Igboland is divided into several southern Nigerian states ; culturally, it has included several subgroupings, including the following ethnicities:. In the mid-nineteenth century, William Balfour Baikie remarked that.
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Gao and Igbo-Ukwu: Beads, interregional trade, and beyond
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The site of Igbo Olokun on the northern periphery of Ile-Ife has been The earliest known beads from sub-Saharan sites date to the final centuries BC (McIntosh.
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The recovery of glass beads and associated production materials has enabled compositional analysis of the artefacts and preliminary dating of the site, which.
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On both sides of the Niger, but mainly to the east, live the Igbo. Traditionally they have lived in small and often isolated settlements scattered through the forest. Only on the northern and western edges of the area, under influence from Igala and Benin, are hereditary rulers found. In Igbo society there is strong social pressure toward individual distinction, and men can move upward through successive grades by demonstrating their achievements and their generosity. One of the traditional representations of this was the ikenga , that part of oneself enabling personal achievement, with cult figures representing the attributes of distinction.
The lack of overall centralization among the Igbo-speaking peoples has been conducive to the development of a great variety of art styles and cultural practices.
The Igbo People – Origins & History. By Katharine Slattery. This project was completed under the direction of Dr Leon Litvack as a requirement. for the MA.
Recent excavations in the city of Gao in eastern Mali have uncovered a sizable assemblage of imported and locally produced beads which are similar in many ways to the beads excavated at the site of Igbo-Ukwu in Nigeria. The similarities between the two assemblages suggest that they are indicative of interregional trade along the River Niger. As the likely source of many of the beads is Fustat in Egypt, Gao may well have been the middleman between Igbo-Ukwu and the former site.
This route, it is argued, is more satisfactory than a direct east-west trade across the Sudannic zone, which has been argued for previously as a channel of international trade for Igbo-Ukwu. This is a preview of subscription content, log in to check access. Rent this article via DeepDyve.
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Users of the dating site are able to download the Yoti app, where they will need to create their own account. We wanted to incorporate the richness of the Igbo marriage and dating traditions with the exhilarating nature of modern online dating. From the start we were conscious of online romance fraud, particularly when dealing with international boundaries. We also understand current user concerns with data privacy and the use of social media.
We wanted to work with a third- party company who have an in- depth understanding of data security that could safely process, verify and store our client ID documents. By working in partnership with Yoti we able to share the responsibility of client data security. Also working with Yoti has meant we are able to build trust with our clients by providing a safe platform where they can communicate and establish relationships with Igbo people worldwide.
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Igbo Marriage Patterns
Rice University, USA. Few of these materials have been described in any detail and their subsurface contexts are largely undocumented. Between and , the archaeological excavations I conducted at Igbo-Olokun recovered over 12, glass beads as well as hundreds of glass-encrusted crucible fragments, other glass production debris, and pottery. This dissertation describes the deposits and the recovered materials in significant detail, establishing a basic framework for future comparative and analytic research at the site.
Using chemical and physical analyses of the glass beads and glass production debris, the competing hypotheses of local primary glass production or re-melting of imported glass to create beads are explored in detail. Blue oblates.
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Endogamy is not a salient feature of Igbo marriage institutions, except to the extend that a special class of ritual slaves, the osu, and people of free status, dyala, are prohibited from intermarrying. The traditional social order also included a wider category of domestic slaves, who regularly intermarried with people of dyala status. In addition special statuses are attributed to the children of men who had acquired prestigious “yam titles”.
The son of such a man is supposed to marry a first wife whose father has also taken a yam title and may not include any other women of the same status in later marriages. This in-marriage pattern does not generate a closed group as such. A son may be given a special status because of his father’s efforts, but he does not actually inherit the title, and, accordingly, his own son will not be obligated to marry in a specific way.