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YAM
FESTIVAL IN IGBOLAND: The
Origin of Yam by Dr. Okechukwu
Ikejiani The story
runs that in olden times there was nothing to eat, so Eze Nri (King of Nri)
considered what should be done to remedy the defect. He took the drastic course
of killing his eldest son, cutting the body into small pieces and burying them.
His daughter met a similar fate. Strange to say, five months later, yam
tendrils (me ji) were observed to be growing at the very places where the
dismembered parts of the body had been enplaned. In a similar fashion, At this
time, the king was unable to rest or sleep during the day. On one occasion, one
of the children of the village came along in search of fire. Eze Nri gave a
piece of cooked yam to the child who ate it, went home and promptly fell asleep.
The child’s people were surprised and, when he awoke, asked him to relate to
them what had happened. He replied that he did not know what it was that Eze
Nri had given him to eat. So the process was repeated and it happened again as
at the first instance. Then the people asked for yam and The above
is our legend as related in Nri. In general, the origin of yam is traced to
wild species found in the bush. Through the generations, they have been
collected, and by cultivation improved, until they are as we have them today.
The most common explanation of its presence is that yam was introduced by the
Portuguese to Yam in
the past and during my younger days was the Igbos favorite food. It stands to
him as potato does to the typical Irishman. A shortage of yam supply is a case
of genuine distress. For no substitute
gives the same sense of satisfaction. This preference for yam and the time and
labor necessary for its production are some reasons why yam is a very important
Igbo food. It was the most serious occupation for the Igbos. Conditions have
changed in recent years and the more sophisticated people are not now so
entirely dependent upon it as their fathers did. There are
many varieties of yam tubers; they differ in size, appearance and flavor. The
same soil does not suit the growing of all varieties. I will spare you the
trouble of discussing the method of planting and the enormous time and labour
it takes to plant yams. The code of laws that formerly operated in connection
with yam planting was very stringent. Infringement of the laws led to serious
results and not infrequently to blood shed. It was a capital offence to rob a
farm of its yams whether they were newly set seed or the mature root. In spite
of the danger attendant upon the deed, farms were sometimes raided. When the
operations in the field are at an end, a regular time of the feasting follows,
beginning with the Ịwa-ji (breaking of the new yam). Between whiles, the
men are engaged in trying the farms, one by one, to open upright frames in such
a manner that wind and sun may have free access to them. Yams rot very quickly
if left lying on the ground. The yam stacks (Ọba) stands in a secluded
part of the compound and is penned off with a stout fence and the entrance
locked. Yams will
not thrive unless properly tended. Not only must yams be kept free from weeds;
sticks must also support them. The tendrils run to several feet in length and
will deteriorate unless they can climb. The main crop of yams grown on higher
grounds is not harvested until later in the year round about the end of October
and November. Until the
last few years it might be legitimately affirmed that the life of the people
was bound up with the yam supply. Fore generations it was the stale food of the
Igbos. From an agricultural point of view, the yam is a very extravagant
vegetable to grow. Each tuber requires a full square yard of land, which in
itself is a big demand. For seven or eight months of the year regular attention
must be given to its care absorbing much time and labor. The farm is a family
and wages do not enter into the calculations nor does time count to the Igbo
family. It is doubtful foreigners can teach the Igbos much in respect of yam
growing. “ỊWA
JI” is observed as a public function on certain appointed days of the year. It
is the feast of new yam; the breaking of the yam, harvest is followed by
thanksgiving. An offering is offered and the people pray for renewed life as
they eat the new yam. An offering is made to the spirits of the field with
special reference to the presiding deity of the yam crop. In the olden days,
fouls offered as sacrifice must be carried to the farm and slain there, with
the blood being sprinkled on the farm. When the ceremony is completed,
everything is taken home; the yams are laid up before the “Alụsị”
(deity) together with all the farming implements, while the fowls are eaten at
the subsequent feast. The whole community shares in this harvest and thanksgiving
called “Afịa-ji Ọkụ”. The meaning and significance of the
name is worth explaining. The idea behind “Afịa-ji Ọkụ” seems
to indicate exertion, industry, to strive after, hence to trade; “ji”, to lay
hold of and “Ọkụ” riches. Thus, the full meaning is: “Industry or trade brings wealth.” In those
days, yam largely constituted wealth. The feast
is held once a year and is observed at a sacred spot. It is held in the sixth
month after planting and in some parts is observed on an Nkwọ day only.
It is held when the first new yams are available. The seed of which were
planted in the first month of the year, in order to be ready in time for the
ceremony, whereas the main crops is planted in the second month. In the
ceremony blessing is sought of the yam spirit. Kola nut is produced and
standing in front of the “Alụsị” the petitioner appeals: “Eat this
kola and help the yam in the small farms that, if the rain be too much, they
may not drown , and if the rain be too strong, he may not cause them to
whither.” The
sacrificial offering varies little in different localities. The gift may
consist of kola nut and a fowl, together with “ogilisi” and new yams, the last
being boiled. Sometimes, thick skin together with kola nut and young palm
leaves are offered. The petitioner says, “See this fowl which I have brought to
you!” Afịa-ji Ọkụ na ọkụkụ m’wetalụ
kam’nye i.” The throat of the fowl is slit and the blood sprinkled. The carcass
is given to the children wherewith to make soup. He the petitioner goes on to
say, “If I plant yam as small as this, when I dig it up, may it be so long as
this, indicating with his hands and arms the sizes he has in mind. He prays
that fever may not trouble him or his people and that all things may prosper in
his hand. That
night, a feast is held of which men only partake, as they are responsible for
the growing of the yam. In any case, women do not eat food that has been
offered to a spirit. A month after, the people begin to dig up their yams. |
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