American Journal of Social Issues & Humanities
(ISSN: 2276 - 6928) Vol.2(1) pp. 11-19 Jan. 2012
Available online http://www.ajsih.org
©2012 American Journal of Social Issues & Humanities
THE SYMBOLISM OF OFFOR IN IGBO TRADITIONAL RELIGION
Emeka C. Ekeke
Department of Religious/Cultural Studies
University of Calabar, Calabar-Nigeria
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Abstract
The idea of representation or symbolism in religions is at the heart of religious practices
globally. This is because most of the belief systems are abstract in nature and so needs symbols to
transmit the truth taught by the votaries of the religions to their adherents. Symbols could be seen
in Christianity, Islam, Hinduism, Buddhism, Zoroastrianism, Judaism, Jainism and other
religions. Symbols could be concrete, verbal or expressive action. This paper therefore examines
one of such symbols in African Traditional Religion among the Igbo people of South Eastern and
South-South Nigeria known as offor. It briefly presents the symbolic interactionism of George
Mead and the dream symbol of Sigmund Freud which is seen as door into the subconscious level
of the mind as the theoretical framework of the paper. The paper then analysis the relevance of
symbolism in African Traditional Religion with special focuses on the functions and types of
symbols. Finally the paper concludes that offor, the symbol of sacred authority and lineage
headship among the Igbo of Nigeria remains an instrument of both blessings and curse
depending on the usage. Religious symbols are simple overt expressions of religious experience.
Hence, humankind cannot express inner religious experiences and feelings without symbols. In
other words, worship and all other cultic activities can only be effectively facilitated and
complemented by symbolism
______________________________________________________________________________
Key words: Religious Symbols; African Traditional Religion; Symbolism; Offor.
______________________________________________________________________________
INTRODUCTION
Various religions around the world
have different ways of passing its beliefs
and practices to its adherents. It can be
concrete, verbal or expressive actions, and
all of which are symbolic in nature. Symbols
from all indications are the very complement
of religious communication and practice.
Nabofa (1994) in recognizing the
importance of symbols to religions states
that “the metaphysics of any religion cannot
be fully and adequately studied, grasped and
appreciated without a fair knowledge of its
symbolic forms and processes which
normally emerged out of the believer‟s inner
religious experiences and illumination” (3).
Giddens (1997: 565) defines
symbols as something that stands for,
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represents a person, idea, letter, figure, or
sign that expresses a sound, a number, or a
chemical substance. Cohen (1974: 26) on
the other hand adds that symbols are
“objects, acts, relationship or linguistic
formations that stand ambiguously for a
multiplicity of meanings”. The implication
is that one symbolic form may be capable of
several interpretations and Radcliffe–Brown
(1969: 142) argues that “whatever has a
meaning is a symbol and the meaning is
what is expressed by the symbol.” From the
above definitions, we can sum up that
symbols are representative concepts, objects,
ideas or images, which express and signify
something else, other than that which is
perceived or observed in reality. It shows
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that symbols are mediums or channels that
act on behalf of other things.
In this paper, our focus is to show
the importance of symbolism in African
Traditional Religion with particular
reference to Offor symbols in Igbo of
Nigeria. It begins with a theoretical
SOME THEORETICAL
ORIENTATIONS OF SYMBOLISM
It is of utmost importance that we align
our discussion on symbolism to some theoretical
framework to help us understand in detail the
orientation we are set to discuss. In this sense two
main theoretical views shall be considered
namely: the symbolic interactionism of George
Mead and the dream symbol of Sigmund Freud.
a)
The Symbolic Interactionism of George
Mead. One important theory synonymous with
symbols in social institutions of human interaction
is the symbolic interactionism of George Mead.
Heexplains that once we have conceptualized an
object we can now think of that object even when
that object is no more invisible. Therefore, the
object is thought of symbolically. Mead explains
that symbolic conceptions and thought reduces the
shortcomings of limited experience of human
beings to what we actually see, hear, or fear. He
concludes that almost all interactions between and
among human beings are dimensions of exchange
of symbols by presenting four primary and
interrelated stages. The first stage is impulse and
that “impulse which involves an immediate
sensuous stimulation, the need to do something
about it” (qtd in Ritzer 2000: 208)
He sees the second stage as Perception.
Meads sees perception as involving Incoming
stimuli as well as the mental images they create.
People do not simply respond immediately to
external stimuli but rather think about and assess
them through mental imagery. They also actively
select characteristics of a stimulus and release
among sets of stimuli. That is, a stimulus may
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framework of symbols with George Mead‟s
and Sigmund Freud‟s theory of symbols as
the basis. It further looks at symbolism in
African Religions and also considers the
various types of symbols. The paper finally
takes a critical look at Offor as a symbol of
authority in Igbo of Nigeria.
have several dimensions, and the actor is able to
select among them (qtd in Ritzer 2000:208).
Meads calls the third stage Manipulation. He
argues that sequel to the manifestation of the
impulse with the object perceived, what follows
immediately is action – taking with regard to the
conceptualized symbol.
The fourth and last stage according to
Meads is Consummation and at this stage that the
actor in symbolic interaction particularizes the
specific aim of his choices of the many possible
meanings of the object, towards satisfying the
original impulse.
b)
The Dream Symbol of Sigmund Freud.
Sigmund Freud offers another theoretical frame
connected with dream symbols and their
interpretations. In Freud, dreams are simply
messages from the supernatural world or realm
that enable people to look unto the future. Molly
explains that “Sigmund Freud introduced his view
of the dream as a door into subconscious levels of
the mind”. He argues that “by understanding
dreams symbolically we can understand our
hidden needs and fears” (qtd in Molly 2002: 8).
This is why Freud concludes that dream symbols
are multi-vocal, which means that they are
capable of many meanings.
With these two theories in mind, we shall
now consider their importance to religious
symbolism.
Relevance of Religious Symbolism in the
Religions of Africa.
Having briefly expatiated on the two theoretical
bases of our study, may we try a synthesis of these
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two theories and relate its relevance to religious
symbols.
Religious symbols are very significant
because they arouse in the individual similar
responds to those whom they are addressed. All
symbols have the same characteristics and basic
functions (Iheanacho 2005: 102). They are like
hub, which connect and link up religious
ideologies, experiences and focus of the group. In
religion, symbols stimulate the religious group:
the person speaking, as well as his audience. By
doing so, the theoretical process of symbolism
rekindles individual‟s own action, according to
their religious experiences, perceptions and
patterns (102).
Furthermore, Freud‟s theory of dream
symbols offers some bases of alignment and
relevance to religious symbolism, as a lens into
the subconscious levels of the human mind. That‟s
why some scholars like Joseph Campbell and Carl
G. Jung applied Freudian symbolic theory of
dreams interpretation and sublimation to the
interpretation and analysis
of religious
experiences (Molly 2002: 8). Turner also used
Freudian symbolic theory in analyzing African
rituals when he argues that “intra psychic and
inter psychic symbols both formed in processes of
human interaction and transaction, have a greater
deal in common” (Turner 2001: 21-22). Again, in
the Old Testament of the Bible, dream was an
important symbol of religious communication.
Even today, many religions attach significant
meaning and interpretations to dream symbols as
a window of spiritual communication and a leap
into the spiritual realm of the world.
In African tradition Religion, symbols
serve as the vehicle through which religious
meanings are conveyed and interpretations
established to help clearer understanding. This is
why this paper looks at one of such symbols in
African Traditional Religion among the Igbo of
Nigeria known as „Offor’. For the Africans,
symbolisms are representations to grasping
spiritual perceptions and connotations, through
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material and visible facts of nature and human
experience. Africans have no unilinear ways of
symbolizing
and
understanding
religious
experience (Iheanacho 2005: 109). Religious
symbols vary from one cultural group to another.
However, in spite of the various types and
perceptions based on the people‟s different
worldviews, symbolism remains an everimportant aspect of the African people‟s
profession of their faith. Indeed, Africans are so
symbolic in their religious practices that one may
be tempted to assert that they unconsciously tend
to use symbols to cover some of the gap created
by the absence of written scriptures.
a)
Some Common Areas of African
Religious Symbolism
1)
Deities: In many cultures of Africa
different deities have their representative
symbols of identity and of action. They
may be in the form of carved objects,
totems, plants, icons, or other natural
phenomena. People see these symbols as
the abode of the spirit being.
2)
African Masks: This is an important
aspect of religious symbol in Africa. It is
the symbolical expressions of a religious
ideas, images, deities, ancestors, deified
persons or totems.
3)
Religious Functionaries in Africa: There
are religious functionaries in Africa such
as the priests, diviners, kings, prophets
(Onunwa 1990: 58) or rain markers who
are identified with symbolic paraphernalia
of their specific religious vocation and
status. When such garments are worn it
symbolizes a specific event (Iheanacho
2005: 110).
4)
Symbolism of Numbers: In Africa, there
are symbolic numbers in different culture
and for example in the traditional
breaking of Kolanut in Igbo land and the
kola has two (2) pieces it is a sign of bad
omen, but if it has four (4) it is a good
sign. Furthermore, the conception,
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understanding and interpretation of a number as
symbolic is dependent on the season, activity,
setting and situation.Symbolic Sacrifices also
abound in African Traditional Religion: Certain
animals or items for the execution of a sacrifice
are selected based on their conceived latent
cleansing symbolism in Africa.
b)
Types and Functions of Religious
Symbols in Africa
i
Types of Symbols: There are different
types of religious symbols in Africa but we
shall consider only three of them here
namely: Natural Symbols, Communicative,
Artistic or Ritualistic Symbol and Artificial
Symbol.
1)
Natural Symbol: In African Religions
natural symbols are objects such as plants,
animals, stones and mountains stars,
moon, and rivers, thunder and lightening
are conceived as representative symbols
of certain spiritual entities. For example,
thunder and lightening symbolizes the
wrath of God, through such arch divinities
like Amadioha and Shango among the
Igbo and Yoruba respectively. When
these natural objects are deified, they
gradually develop into cultic issues with
an aura of sacred symbol.
2)
Communicative Artistic and Ritualistic
symbol: These symbols are expressed “in
language images, sculptures and artifacts
of religion” (Iheanacho 2005: 112). These
symbols reflects every aspect of the life of
an African. Hence they are cultural
symbols used to express eternal truth as it
relates
to
their
religious
quest
comprehension and interaction.
3)
Artificial Symbols: These symbols are
created by the individual religious
practitioner or a group to represent its
own
religious
experience
and
conceptions. For instance, among many
cultural groups that constitute, the South
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ii)
1
2
3
4
5.
6.
7.
Eastern and part of South – Southern of
Nigeria, the Offor or Owhor as the Ikwere
people calls it, is a ritual instrument that
symbolizes lineage headship and sacred
authority. We shall explain this later in
this work. It must be noted that artificial
symbols are peculiar to their religious and
cultural groups of origin, except in cases
of
coincidence
or
acculturation
(Iheanacho 2005: 111).
Functions of Symbols:
Symbols
perform
very
important
functions among religious people. Here
are a summary of some of the functions of
symbols in African Traditional Religion.
Symbolism gives identity to their
religions of origin
Symbolism functions as historic facts
toward, reenacting and reconstructing
events of the given religious tradition.
Symbolism serves religious faithful as
empirical illustration of the mental images
created by their various ideas and abstract
concepts of belief, which ordinarily would
be difficult or impossible to express.
Randall
explains
that
religious
symbolism is a specialized way of
communicating religious
experience
through art, as it mediates an imaginative,
bringing out of perhaps what is the very
best in human experience (qtd in Philips
1996: 287).
Religious symbolism functions as an
instrument for maintaining order and
unity among members of the same
religion.
Religious symbolism provides references
and models for faithful to follow. This
means that it provokes emotional
responses and stimulates appropriate
religious activities, actions and inactions.
Finally, religious symbolism discloses power
and potency inherent in nature as
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channel of sight and vision (Iheanacho
2005: 112).
OFFOR AS A RELIGIOUS SYMBOL
AMONG THE IGBO OF NIGERIA
Having carefully enumerated the relevant
types and functions of symbols in African
religions we shall further consider one
important symbol among the Igbo of
Nigeria, offor.
a)
What is offor? Onunwa (1990: 53)
describes offor as the sacred stick of
office and authority “held by kings, chiefs
or family heads” Iheanacho (2005: 111)
says that “offor is a ritual instrument
which symbolizes lineage headship and
sacred authority”.
b)
The Importance of offor in Traditional
Igbo Culture: Offor shows that one has
the backing of the ancestors and deities of
the land as he sits on the throne as the
family head, chief or king. It means that
the individual is not a usurper but is the
right person according to the lineage
qualified to sit on the throne or occupy
that office.
In times of oath-taking most Igbo
communities will ask all the offor holders to
assemble and with their offor, the suspect will
swear. This means that “oaths and offor play
vital functions as sanctions” (Okere 2005:
108).
Offor also serves as instrument of making
laws in most communities. It is the offor
holders that hits their offor on the ground as a
mark of confirmation, that what has been said
must be carried out and great sanction awaits
offenders. Offor is like the staff of authority
for the holders.
Holders of offor are highly respected in
the community because it is believed that they
are carrying or holding a symbol of both
blessing and cursing. Onunwa explains that in
Onitsha “when the Obi (king, who is also a
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priest in a particular way) strikes the offor
...on the ground (ala) in a ritual of intercessory
prayers. It is ritual in which the Obi strikes the
great offor on the ground to bless his subjects,
and offers thanks to the Supreme Deity and
other gods on behalf of himself and his
subjects for blessings bestowed on them in the
previous year” (Onunwa 1990: 53).
During invocation, the priests also uses
offor to either lift up or strike on the ground.
Among the Efiks of South-South part of
Nigeria every family head has an offor which
they call Esang which must be used at every
gathering of offor holders for either to ask for
petition from their gods, to place sanction or
to make laws.
Conclusion:
From our exploration of symbols we
could see that the expression of relationship
between symbols and religion is experience. This
portrays what Whitehead (1974: 127) describes as
“the outward and visible sign of an inward and
spiritual grace”
This manifestation as earlier pointed out
is wrapped up in action, words and arts, as it is in
some cases. Religious symbols are simple overt
expressions of religious experience. Hence,
humankind cannot express inner religious
experiences and feelings without symbols. In
other words, worship and all other cultic activities
can only be effectively facilitated and
complemented by symbolism.
Due to this, offor still remains a vital
symbol of authority and religious significance in
Igbo land. Holders of offor should therefore be
people of impeccable character and the true
lineage of their headship not usurpers.
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