The Reality of Igba Okwa, Authenticated or Not? Vol. 4, No. 7

This topic about the reality of the traditional effects of igba okwa seems to be the most difficult one in this series. This is predicated on the fact that many have lent enormous credence to this tradition. And according to them, its effect is instant. And on the other side of the spectrum, there are proofs against its authenticity. For the first group, they have list of women who have confessed shortly before their death that they are suffering the consequences of igba okwa as analysed in the tecsthought series of last week. The second group expresses the confidence that those who confess shortly before their death are simply thinking that igba okwa could be the cause of their illness due to the indoctrination that our tradition has bestowed on them. Therefore, bearing in mind that they have cheated their husbands in one way or the other, and since they believe in the effects of igba okwa, once they become sick of a terrible illness, they would feel that their nemesis of infidelity has caught up with them. Hence the need to confess perhaps in order to be freed. Some eventually die in spite of the confession while others survive the illness. Those who die in spite of the confession are taken to have died for their misdemeanor while for those who are saved, it is said that they have been saved due to the confessions they made. What makes the difference between those who confess and yet died, and those who confess and are saved remains a mysterious poser for the gods to decide and pitiable for man to accept as the facticity of life. This camp that denies the authenticity of the consequences of igba okwa has another strong evidence for their denial. In a particular community in Nsukka, a census of married women was taken to be approximately 3500 both at home and in diaspora. About 1300 of these married women are at home while 2300 are living in different parts of the country (including outside Nigeria) where virtually most of them have lost sense of their culture and gotten used to the culture they inhabit. In this very community, it is strongly believed that once you fall a victim of igba okwa, you are doomed to die or face a dreadful repercussion that makes obvious the nature of your infidelity. Moreover, every woman who is married to this community irrespective of one’s location outside the land is not immuned from the tradition. The camp on research therefore made enquiry in that community about the cases of igba okwa so far. It was discovered that for the past twenty years, they have not gotten the report of igba okwa and its instant consequence, neither have they reported that any married woman in the community sacrificed goat in an attempt to appease the gods for her infidelity. The resultant effect therefore becomes that for the past twenty years, among these 3500 married women that makeup the community, both at home and in diaspora, none of them has ever happened to have committed the sin of igba okwa, including all those whose husbands are not leaving with them as a result of their business abroad. The stand of this camp is that it is impossible for such multitude of women to have been faithful to their husbands all this while. And if so, why have they not been strucked by the consequences of igba okwa. Therefore, according to them, that which we call consequences of igba okwa is simply an unnecessary and superstitious linking of cause and effect that had no connection at all. Could it be that this camp is trying to encourage infidelity among the married or that they are simply seeking for the truth about our tradition. Well, next Series shall tell. However you are free to take your stand, whether igba okwa and its consequential effects are real or not

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