Prior to Colonization and civilization a weird practice existed in the archives of the Igbo race. Tradition, creativity, and intricate social structures are all woven into the Igbo people's rich history. However, some ideology, particularly those entwined with practices like human sacrifice, are more challenging to unravel.
Although historical evidence suggests that some Igbo
communities performed both human and human sacrifice, the extent, motives, and
rituals of the practice remain a mystery. This has sparked an ongoing debate
among historians.
In Africa, the practice of sacrifice was prevalent,
as it was used as a means to appease the gods or atone for the sins of an
individual or community. However, just like in every continent of the world in
historical times, sacrifice of animal and human being was common. This was the
age known as the “Dark Age”; a period of superstitions and ignorance.
Navigating Historical Accounts
The issue of performing human sacrifice is a
delicate issue that requires careful analysis and investigation. It is
difficult to reconstruct the past, particularly practices that are regarded as
barbaric by contemporary sensibilities.
The accounts of early European missionaries and
colonial administrators, which are frequently biased, as well as archaeological
finds and oral traditions passed down through generations are all used by
historians as sources. It is difficult to ascertain the exact frequency and
nature of human sacrifice in Igbo society given the incomplete picture
presented by these sources.
We can thus infer that their findings would give an inconclusive
report on the issues raised about human sacrifice in Igbo land.
Motives for Looking to the Spirit World
for Help
Some possible reasons for (human) sacrifice in Igbo
culture can be deduced, despite the scant evidence. “Chukwu”, the supreme creator god of the Igbo religion, was the
center of an assemblage of lesser gods who oversaw and governed various aspects
of life. It was believed that pleasing these deities would bring prosperity,
guarantee abundant harvests, and prevent misfortune.
In times of crisis, such as famine, war, or
epidemics, human sacrifice might have been seen as a necessary sacrifice. This
motive is suggested as one of the most cogent reasons for human sacrifices that
were performed in the past.
This is conceivable as pre-colonial societies lacked
knowledge to understand anomalies in the environment. Thus they ascribed such
misfortune to punishment from the gods.
One more credible clarification lies in the Igbo
concept of Chi; a person’s individual spirit that directs one's fate. It's
possible that sacrifices were made to appease a dissatisfied Chi, guarantee the
safe passage of a deceased person's spirit to the afterlife. There is also the possibility
of conducting sacrifice to boost the Chi of a newly elected and crowned leader.
Revealing the Complexity in Variations
and Rituals
Human sacrifice probably took on diverse forms in
different Igbo communities’ through-out the history of the Igbos. According to
some accounts, only certain people, like twins, who were thought to possess
powerful spiritual energy, were sacrificed. Others say that captives or
criminals are sacrificed as a way to appease or punish people.
It is still unknown what the ritual process were for
human sacrifice. According to historians, they may have included elaborate
ceremonies with priests making pronouncements and offering the human to
deities. However, it is likely that the graphic details that colonial accounts
frequently depict are either embellished or based on misunderstandings.
Beyond the Cost: Considering Alternatives
Notwithstanding the incompleteness of recorded
stories, the records of sacrifices are true. It is essential to acknowledge
that in Igbo society, not all "sacrifice" involved the loss of life.
It was more common to sacrifice animals, particularly livestock like cows or
goats. The concept of "substitution" may also have been involved.
In place of a human life, valuable or symbolic items
could be offered. The Decline of Human Sacrifice as a Practice became evident
with the use of alternative items. Human sacrifice appears to have decreased in
Igbo culture over time and under the influence of other cultures.
It was certainly suppressed by the rise of
Christianity and British colonialism in the late 19th and early 20th centuries.
The killing of twins in so many parts of Africa was a familiar practice but it
ceased during the colonial era.
Understanding, but Not Endorsing, the
Past
Exploring the practice of human sacrifice in Igbo
culture does not in any way validate it. Instead, it gives us a more refined
understanding of a complicated past that was shaped by the fears and beliefs of
an earlier time.
We can approach this delicate subject with respect
and a thirst for knowledge by critically evaluating historical evidence and
acknowledging the limitations of our sources.
Questions for Future Research
Research and discussion on the issue of human
sacrifice in Igbo society prior to colonization continue. Here are some things
to think about: How can we distinguish between sensationalized accounts from
colonial sources and historical fact?
What role did the Igbo belief in sacrifice play in the Igbo belief system? Can Igbo cosmology and their relationship with the spirit world be illuminated by a deeper comprehension of the motivations behind (human) sacrifice? How much were Igbo communities' sacrificial practices influenced by neighboring cultures or trade?
