ILỌ ỤWA, IKỌ ỤWA, INYE ỌLỌỤWA NRI (Reincarnation & Feeding of the Reincarnate) REAL NENWE TRADITION? By Sai Nwenya

ILỌ ỤWA, IKỌ ỤWA, INYE ỌLỌỤWA NRI

(Reincarnation & Feeding of the Reincarnate) REAL NENWE TRADITION? 

                                                                                                       By Sai Nwénya.

Traditionally and generally speaking, Nenwe people believe in reincarnation. In our parlance, it is known as ịlọ ụwa and the process of ascertaining who is reincarnating is called ịkọ ụwa.

From the time a new baby is born in Nenwe, the iru ọmụgọ period (post natal period) starts. The ọmụgọ period lasts for seven native weeks (izu ésaa); after which a kind of divination is performed to know who has reincarnated the baby. Traditionally speaking, it is believed that the reincarnating person is just a dead member of the family who has come back to life. However, it is not all the members of a given family that are expected to reincarnate or come back to life hence Madụagwụ 2011 states: 'Nenwe people believe that some of their ancestors who lived good lives while on earth do reincarnate as children to some desired extended family members. IT IS IMPORTANT TO EMPHASIZE THAT ONLY THOSE AMONG THE ANCESTORS ADJUDGED TO HAVE LIVED LIVES WORTHY OF EMULATION ARE BELIEVED TO BE CAPABLE OF REINCARNATING'

THE PROCESS:

After the child's ọmụgọ period, the father or his representative (usually the oldest man of the family, in case the father is dead or on a far journey) looks for fresh and unadulterated palm wine, the container of which must not have touched the ground (méé dụga chi shi kee ye or méé ọhụ eruhu alị) and with an egg of a native fowl. With these two items, he proceeds to a diviner or fortune teller (nwa-dibe). Both the man and the diviner will then go to his Égwụ deity shrine. The diviner cuts some ogirishi leaves, spreads them before the Égwụ shrine and puts the egg on the shrine’s stone (nkpume  Égwụ)  or on the ogirishi lives. He then makes some invocations through which he prays the reincarnate not to delay in appearing. (That is, to appear in the mind of the child's father who is charged with the duty of calling the expected incarnates in their family lineage).

The diviner brings out his ugbe méé (native wine cup) from his bag into which the wine is poured. The business starts. As the diviner pours the wine on the egg, the baby's father mentions names; he is then given the egg to press. If the person so called is the one reincarnating, then the egg breaks into pieces but if not the egg remains as strong as a stone no matter the amount of pressure exerted on it. This process continues until the incarnating person is mentioned. Some get blistered thumps in the process, where the reincarnating person fails to appear on time.

Having done with the above process, the baby's father or his representative goes home with the egg pieces. On reaching the compound, he would make a small hole on the compound, bury the egg pieces and carries the baby, lifts the baby up as if giving a gift to someone on high and hugs the baby calling him or her by the reincarnates name. If it is any of the baby’s grandparents, he would call him or her: Nnem or Nnam, (my mother or my father). He then throws the baby up in jubilation and kisses it, praying that this time, his/her coming back to the world will be better than the previous. He prays for the baby's long life, prosperity, active and multiplicity of procreation and every other good thing that comes to mind.

Note:  In some cases the reincarnating person does not appear during the ịkọ ụwa process; due probably to the fact that the father does not remember to mention the reincarnating person. If it so happens, no worries, it is believed that the baby will grow up to 'unmask' himself/herself. According to  Nenwe belief, such a person when grown, not to maturity would one day say to his father, 'I am your father, your mother, your sister' etc. At such instance, the father would as well welcome the reincarnation and appreciate the revelation.

This kind of revelation is also taken to be real because it takes place at an age when the child is still below the age of reasoning, at a time it would not be seen or taken that he/she wants to be called so so and so person.

In traditional Nenwe, everything about ịlọ ụwa and ịkọ ụwa stops here. The next is just the calling of the reincarnated by the name of the reincarnate. If there is anything bad he did in his previous coming which he/she continues to do this time around, he/she goes by the name Ọkparụ-arụ-ụwa lambọ but there is always no known sacrifice or ritual performed to revert such.

INYE ỌLỌỤWA NRI

In Nenwe traditional religion, there is no ritual or sacrifice like inye ọlọụwa nri. That is something done to host, appease or appreciate one's reincarnate by the reincarnated person. The only way to show appreciation and done by one's parents not even by the person reincarnated is simply to lavish love on the reincarnated hence the proverb: 'mụ ala-ekweehu la nna m bịarụ m ụwa mụ atụgboo ye la nri' (I won’t, because my father reincarnated my baby; feed him/her to death).

The current practice of our youths performing some rituals and believing that they are hosting their reincarnate is quite alien to our traditional religion. It is simply borrowed from mainly Anambra part of the Igbo nation. However, most religious practices even those of the Christendom are borrowed. As long as one feels satisfied with them and does not afflict others with such practices, that becomes a part of one's article of faith and I have no quarrels with that.

Reference: . MADUAGWU M.O. In a foreword to The Glossary of Nenwe Names by Silas Nwanya P.v

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IKO UWA / ILO UWA IN NENWE MYTHOLOGY

What is the importance of IKO UWA in Nenwe Mythology? And can that align to DNA tests in modern day paternity checks? 
question by Mr Martin Okafor.

FURTHER QUESTIONS & PRELIMINARY REACTIONS:

• This is a big one. A belief in life after death. Why do the dead person come back not just to one person but sometimes to many families as well as in both sexes? (Engr. Aaron Okorie Ph D).
• Some living legends are said to lọọ ụwa la ṅdụ.
• Though my family is Christian and we don't go to where ịkọ chi is done, it was said my grandfather,  Mazi Lazarus Ọrjị Ugwueke, lọtarụ m la ṅdụ. (Ogbuevi Tony.Osy. Ugweke)
  
• Sir, I guess, this concept is too deep. I have heard about Ilo UWA la ndu. there are lots of complexities in this concept. What about those women that lost their husbands early enough, probably were persuaded to stay back and have kids for her late husband. And in this instance, those kids that came after the husband must have died, how does ilo uwa apply here? When we all know that the kids came through a man not from that family.(Martin Okafor).
• Haaaa!! My bossom brother, are those children born " behind" their fathers not members of their fathers'  families?
  As long as the uncle of such children take them to the native priest to inquire who incanated into them,  there will be an answer.
  I have never heard that someone was taken to where to find out " onye lotaru ya" and the result came out negative. The process continues until the egg breaks, which signifies authentic result. I have never heard of rejected result of such an inquiry to call for a repeat. So,  ikuwa is one of the numerous cosmovision's ( relationships between the physical world and the spiritual world) that characterize indigenous knowledge. There are instances, the dead man or woman will inform his or relation in a dream that he or she ( the deceased) is coming to the family. If the deceased has a scar or wound the new born baby will have that scar to confirm once lotaru ya, without going to see a fortune teller.       Okammuta Ede (Godwin Chukwu Ph D)

THE QUESTION OF NEXT OF KIN & NENWE CULTURE

The Term “Next Of Kin” Simpliciter, Does Not Confer The Right Of Inheritnce On The Person So Named: Of What Use is the term? 
(Question posed  by Engr. Festus Ani) 

INTRODUCTION:
The meaning and the legal implication of the term “next of kin” have been constantly misunderstood by the ordinary public. It appears, though erroneously, that many people think that once you are appointed the next of kin of a person, it automatically gives you the right to inherit the person’s estate upon his demise. In fact, many people think that, a next of kin gives an exclusive right over a person’s property.
The above erroneous belief and understanding of the term next of Kin has made many people to shy away from the need to make a Will. This is because, they think appointing a Next of Kin, is a way of naming your beneficiary. However, the above assumption is not in conformity with the law. It must be noted that, ignorance of the law is not an excuse.

WHAT THEN IS THE MEANING OF THE TERM “NEXT OF KIN”?
The term, next of Kin has been described as the nearest blood relative of a person. See JOSEPH v FAJEMILEHIN O.O & Anor (2012) LPELR-9849(CA).  The term can also refer to a person who can be contacted or notified in cases of emergencies or eventualities. For instance, one of the forms that is usually filled while on transit, requires the information of next of kin. This is needed in case of any accident. In other words, where there is an accident involving that person, his next of kin shall be notified or informed.
Also, the term is constantly put into use by hospitals. In this case, next of kin means a person who can make medical decisions for a person who is incapacitated or unable to do so, during emergencies.
The term is also frequently used in financial documents by banks and other financial institutions. In this instance, next of kin means a person who can ensure that the proper steps are taken towards the recovery of the money held at the bank, at the demise of the owner. In other words, being a next of kin of a person, as regards his money in the bank, does not give a right to inherit such money, either partly or as a whole.

WHAT IS THE LEGAL IMPLICATION OF THE TERM NEXT OF KIN AS IT RELATES TO THE LAW OF SUCCESSION?
It must be noted that appointment of a next of Kin is not a substitute to the making of a valid WILL. The reason is because, when a person dies testate (that is, the person made a valid Will), the matter of next of kin is of no relevance. The estate of a deceased person who dies testate is distributed strictly according to the Will. Thus, his next of kin will only be entiled to his estate, if the WILL says so.
On the other hand, in a situation where the deceased died intestate (that is, without making a valid Will), the question of the distribution of his estate is governed by the law. The customary law/Islamic law or the Administration of Estate Law will apply depending on the kind of marriage contracted by the deceased. In other words, if the deceased contracted a statutory marriage (popularly known as court marriage), the distribution of his estate shall be governed by either the English Law or the Administration of Estate Law. See OBUZEZ V OBUZEZ (2007) 10 NWLR (Pt.1043) 430. It must be noted that the Administration of Estate Law provides for the order of inheritance which must be complied with strictly and a next of kin, is not among the categories of those entitled to inheritance in this instance.
In other words, Succession is regulated by law. It is only those entitled by law to inherit a deceased person’s estate that can do so. A next of Kin is not one of such persons. However, this is without prejudice to his right to inherit on a personal ground. Thus, if the person so named as a next of kin is the son of the deceased, he is entitled to inherit, not as a next of kin, but because he is the legitimate son of the deceased. Also, if the person so named as a next of kin, is also named in a valid Will made by the deceased, he is entitled to an inheritance not because he is a next of kin, rather, because, he is named in the WILL.

CONCLUSION
A next of kin, who is usually a blood relative, though not always, has no legal right of inheritance by virtue of his status as a next of kin simpliciter. However, it must be noted that the appointment of a next of kin is not a means or method of naming an heir. A next of Kin is not recognised as an heir under the Nigerian law of succession.
Therefore, next of kin, stricto sensu, does not by any stretch of imagination, entitle the person so named an automatic right of inheritance. If the person so named as a next of kin is not entitled either by the WILL or by other laws of inheritance, to inherit, he cannot be conferred with the right of inheritance by the mere fact that he is named as a next of kin.
It is hereby submitted that when it comes to the law of succession, the term next of kin has no legal implication. It therefore does not confer the right of inheritance. Thus, it is erroneous and unlawful for anyone to claim any inheritance on the singularly reason that he is named as a next of kin. Such claims have no legal bases and are unfounded.
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