MYTHS AND THE NKALAHA WORLD - Onyeji Nnaji

Various symbolic narratives - usually of unknown origin and at times partly traditional - that ostensibly relate actual events and that which is especially associated with religious belief are prominent in Nkalaha history. These symbolic narratives are however distinguished from some symbolic behaviour or practices typified by cult activities, ritual processes and symbolic places or objects, such as temples or icons. These might be represented by specific accounts of gods or the acts of some superhuman beings involved in extraordinary events or circumstances in a time that is unspecified but which is understood as existing apart from ordinary human experience. Prominent among these is seen in the life of Onojah who was challenged by a human-bird and he conquered it (Nnaji 2003).

The concept mythology therefore, denotes both the study of myth and the body of myths belonging to a particular religious tradition. As was the case with all religious belief, there are several ways and obvious instances to justify Nkalaha mythic narratives and through these means it can be rendered plausible. Various instances of Nkalaha myths present themselves as authoritative, factual account, it doesn't matter how much these narrated events are at variance with natural law or ordinary experience. Extending myths from this primary religious meaning, various instances of religious concepts become unmentionably accommodated. Nkalaha has many of these instances which are played out in her belief system.

Nkalaha believes that human beings are, each, mutually connected to his spiritual person(s). This is related to the avatar concept: an incarnation in human form or an embodiment (as of a concept or philosophy) often in a person. This spiritual person(s) is therefore represented with mere symbolic object or animals - in the case of Nkalaha myths - by which his acts through life extension are made manifest. These persons therefore exists hand-in-hand in different ecological spheres. On this account, it can be deduced here that what happens to the spirit symbolic object of a person directly affects the person whom the object represents. These may be skeptical, but various instances and events had occurred with various evidences to indicate that this might concur to the natural law. Mentionable among these symbolic objects include Inaji (big mud fish), Ele (antelope), Eyi (big rat) etc. Traditional history revealed that many hunters had been tempted to kill pregnant antelope or one in labour which had been the direct replica of their real wives, pregnant or in actual labour. Onojah, of course, had to die after confronting and killing a lion which was the mere symbol of his guidance spirit and extension of his life in the manner of the avatars world. On the same belief, inhabitants of Nkalaha community were advised against the killing of Inaji during fish harvest as that may be the symbolic object of their spirit person or their relatives'.

Popular among these in the literary texts set in Nkalaha is seen in Irony of the Gods. Here, the event that led to the demise of Martin, one of the characters in the novel, was blamed upon the belief tied around Nkalaha myths. Martin killed an Inaji, during a fish harvest. He did not know that it was his symbolic spirit. He finally took the fish to Nigercem and sold it to a hotel keeper who sliced the fish for proper storage in the evening of the same day. Behold, while the hotel keeper sliced the fish, Martin was at home rambling and lamenting that he felt a knife being applied on his body. Of course, the fish could not be retrieved, so Martin died that evening. Although this was fictionalised; but it was the true event that led to the demise of the author's sole womb-uncle (from the maternal side) in the year 1956. 

Nkalaha also identifies with some cosmic elements such as stars. For instance, whenever there is a wondering star (in the night) with heavy light which suddenly dies off, the inhabitants believe that someone has passed on. This is called Nshiegwor in the community's language. Nkalaha myth is tied to their religion from where their life dictates and responses to natural laws are informed.

RELIGION

Nkalaha can be considered as a polytheistic community with many gods having differently defined roles they play to the assistance of the inhabitants. Among these gods are Alu edziragu, Ebe and Ogba. These three are generally owned by the entire community and their functions are to the entire community. Other important gods include Chukwu-oke, Uzu, Enyanwu, Abalehwi, Akpam, Enyinwegu, Alu mbaredzi and others. The latter group are mainly considered among household gods; except Akpam, Abalehwi and Enyinwegu with Nnega Ugbor to include. These ones are own to distinct villages and within that circle lays their exercise of power and control.

Chukwu-oke: This is a personal/household god. It is introduced into each family few days after a woman is newly married. She goes to a nearby stream during dry season and collects the stone with which the god is to be built for her control. This is done before she conceives. The role of Chukwu-oke is for procreation. It also controls procreation. Again, at any time one feels satisfied with his wife over child bearing, they will go to the shrine and inform it that they have had the number of children they needed. No much deal is required in doing this. What they are required to do is to take a cup of water to their Chukwu-oke, first thing in the morning. There, they will say prayers and conclude that they are done with procreation. They will pour the water on the god and leave. After that moment and on, the woman will not conceive again all through her lifetime. If peradventures, any unforeseen circumstance occurs, such as the demise of the children, the man rather goes for another wife since the first wife have been rendered fruitless for life.

Uzu: This is also a household god. Its duty is to act as a guard and to neutralize every poisonous charm coming into the compound and to prevent communicable diseases from overtaking the compound. Uzu is always situated at the entrance to the bearer's compound.

Nnega Ugbor1: Nnega was the name of a woman. She was a poor widow without a child. After the death of her husband, she suffered poverty and lack. Nobody gave her any attention until the day she died. People were ignorant of her death until she decayed and weathered into the bearer soil. When people realised that she lived no more, they did nothing about her body. Years later, the earth upon where she decomposed began to bulge. With time it formed an anthill. Then the spirit of the widow began to unleash torments on the people. Solutions were sought and it was discovered that she needed to be honoured as a deity. This was done and since that day, Sacrifices have been rendered to her at the place she died and was decomposed.

Note: It is not very certain and I cannot declare here that the woman held from Umulesha or Amaezegba: the two communities that have this deity each. Therefore, it is very dicey to assert that any of these communities was first to build this deity.   

Ebe: Ebe is one of the most recognized general gods to the community. It is a goddess operating in the marine world. It has an assigned priest called Edeoga. To still flow in the spirit of the goddess, the priest forbids many things that have their dwelling in the water. He does not eat things like fish, crayfish, etc. He is also not allowed to mix up with the crowd. The goddess is a vocal god. The same Edeoga, the priest of Ebe is still the priest of Alu edziragu. Alu refers to the mother earth; the same is vocal and most powerful. It exercises control over the rest of the gods in the community.

This goddess is built inside the particular position housed by Onojah's tent the first day he founded the land. Initially, it served as his household Alu called "Alu mbaredzi." The secret of Alu's power lies on the fact that she was the first goddess to receive sacrifice and recognition. Onojah, after he pitched his tent said some prayers and performed a ritual to the landed spirit with his snuff. Till this day, the position of the tent by Onojah is still occupied by Alu goddess.

Ogba is another powerful goddess of ogba stream. The goddess dwells in a cave with ever-flowing spring from it. It has an assigned priest also. But like Edeoga, the priest of Ebe and Alu, he does not forbid any sea creature, however, he holds himself from the crowd. And he is not given special attention as unto Edeoga in the community gathering. Again, Edeoga's demise is celebrated as the passing on of a hero, but his is not likewise. These three gods together with Nnega Ugbor survived the incursion brought about by civilization and Christianity. All others have faded away. Fewer that still exists, but in mirage, had lost their genuineness and power to the later.