THE SIGNIFICANCE OF "OFO" IN IGBO
TRADITION
"Ejim Ofo!"
"Ofo kam ji!"
"Onye ji Ofo
g'ana!" etc are common sayings of our people! What really is OFO?
Ofo simply is Symbol
of Truth or Truth per se.
It is the Igbo
terminology for the Cross of Truth! Our link to SOURCE of all powers!
As much as the Ofo can
be made into an object, it is emphasized that it should be carried WITHIN the
bearer!
The bearer of the Ofo,
materially (as in a carved or moulded object) or spiritually, is one who has
vowed to uphold Truth at all times, to be guided by it and to live it!
To a traditional
religious believer operating with people of same belief, the Ofo could be a
carved object made in an image related to a deity every subject or follower of
the holder would believe and respect or honour! It could be a flute designed
with images or simply a stick of high quality, durable wood designed with
certain image(s) of honour! It could be a rod!
A Christian leader can
have his/her Ofo symbolically in the form of his/her Bible specially packaged
to be respected and honoured. Such Bible must appear unique for necessary
reverence. It could be a Cross or Rosary. Whichever physical form it takes it
must be packaged such that some reverence is attached to it by any
beholder!
However the very
important and common Ofo is the spiritual undertaking or vow to embrace Truth!
It is man's link to his creator - to Truth!
The Ofo is more of an
Oat of Office than Staff of Office. Yes it could be an evidence of authority
and so staff of Office but it is more of a vow of commitment to the duties of
the office than claim of power in the office!
An Ofo can be held by
any leader - man or woman! No one is bound to a particular physical ofo even
though it is more acceptable and respectable when handed over by a predecessor.
Hence a Christian Adaisi may not inherit physical symbols of rods or sticks of
predecessors but could make her own symbol which she must obtain conviction of
her subjects in its efficacy as link to SOURCE of Power!
"Ejim Ofo
aga" means that I am guided and protected by Truth and I fear no evil! It
doesn't matter if you have the Ofo in the bag, in your palms, hanging on your
neck, placed on the table or just in your heart!
"Igo OFO" and "Isu OFO"
"Igo OFO:
"Igo OFO" is
Invocation of Truth. It is appeal to the source of strength, power, authority
and wherewithal! A request for blessing from on high. It is simply
"Prayer"!
Among the Igbos,
"igo OFO" is executed commonly by the Diokpa (eldest person) in the
gathering. It could however be done by someone considered to be spiritually
endowed by virtue of his/her investiture e.g a Priest/Priestess/Pastor, a Chief,
a representative of a People or high authority! Any person chosen for "igo
OFO"is considered an authority to link the human spirits gathered to the
source(s) of power or blessings the people being interceded for desire.
Commonly a man does
the "igo OFO". But sometimes a woman does it especially in a
gathering of women. Yet a woman considered spiritually endowed or of high
virtue can be chosen to lead the prayer - the "igo OFO"!
Significance of KOLANUTS in Igo Ofo.
"Oji ka wa ji
ekwe ise!" It is with kolanuts that prayers are said. It is with kolanuts
that we say Amen.
"Igo OFO"
Igo ofo is done often
with kolanuts. "Native kolanuts" are preferred to the "Hausa
kolanuts". Origin of the use of kolanuts has not been identified but it
has long been adapted in the tradition of Ogwashi-Uku people and ndi Igbo
generally as a requirement to appeal and appease the gods and Almighty God.
"Isu OFO"
"Isu OFO" is
exercise of authority or affirmation of a decision as guided by the Source of
Power. The person that performs the "Isu OFO" simply says
"As I/we have said, so it shall be! Whoever violates reaps of what he has
sown!" He does it often by hitting the floor or table or alter (ukpo) with
the OFO or related symbol just like the Leader of the House after a major
resolution.
Isu OFO is dreaded
among the Igbos as it is often considered as an invocation of the gods to deal
as severely with a violator. Hence when something is stolen, the Diokpa could
warn of "Isu OFO" or "Isu MMO" or "Ibu onu".
The OFO and the NZE!
Amongst the Igbos of
Ogwashi-Uku, NZE Is a collection of Ofos of late Diokpas of a particular
family. A person does not own an NZE but as the Diokpa of the family he is the
custodian of the NZE of the family. Hence we have NZE Agidiase not NZE Diokpa
Agidiase.
Only descendants of a
particular person are bound by the NZE. A total stranger (without paternal or
maternal relationship to the founding father) cannot be a Diokpa and custodian
of the NZE therefore.
NZE is related to age
leadership structure and not chieftaincy leadership structure. Hence every
Chief goes with his OFO! A new Chief provides his own OFO or inherits a
predecessors by understanding. But the OFO of a late Diokpa is added to the NZE
along with the OFO of past Diokpas and handed over to the succeeding Diokpa.
A strong warning goes
on abuse of Diokpa leadership. Any person who knowingly assumes Diokpa position
above persons older than him is likely to suffer early death by the NZE.
"Ejim OFO"
or "Ofo kam ji!" means "I hold unto Truth! I have God with me! I
am protected by God's Powers! I am guided by the authority, the Powers given to
me! I shall fear no evil!"
"Onye ji OFO ga
ana!" means that "One with God is safe! One that holds unto Truth
must be free!"
"OFO kam ji, oku
wa gunya nwata n'aka adi ahugbue!" This can be interpreted to mean that
"Unto Truth I hold, In God I trust, fire handed over to a child by an
elder does not burn him!" Any time one in position of authority or one
assigned to a duty confronts some challenges he can invoke his authority by the
statement. He rebuilds self confidence and courage and is bound to succeed.
The words of our
elders are words of wisdom. The wise one hears and gets wiser!
Elue Adigwe
Educationists, Banker
and Community Development Enthusiast with interest in Tradition, Literary works
and Historical Research.
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