I am Obierika, the leader of Umuofia and a member of the Ibo tribe. Before the white Christian men invaded our land, our Ibo people had a balance of harmony and peace, while able to appoint decisions with the aid of the Oracle and ourselves. The integration of our way of life into the Ibo people seemed to play well in the continuation of our tribe, and it was fully stable before the disruption. With the arrival of the white men, our balance was thrown off kilter, and our way of life misunderstood. I am speaking to address our ways of having a functional society, and clear the air of any misinterpretations of our life as so-called “savages” in The Pacification of the Primitive Tribes of the Lower Niger. From the perspective
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In one case, a young boy was brought from another village and lived in the home of a local farmer for three years. For no apparent reason, except that a so-called oracle suddenly demanded it, the boy had to be killed. The man who this boy called “father” dealt one of the death blows.” To say in encapsulation, the District Commissioner had no prior knowledge of the Ibo people for our reasoning of murder. The Commissioner comes from a Christian environment, where murder is deemed as wrongful, no matter what it represents.. Because of the sheer obstinate perspective of the District Commissioner, he feels our sacrifice is wrong, when in reality, it is our form of purification (with purpose). First of all, I would like to point out that there was indeed a purpose for Ikemefuna to come to Umuofia. An innocent daughter of a man in our village was murdered in a neighboring village, so that neighboring village must pay a sacrifice for the casualty that occurred. For a sacrifice, to balance the harmony, the village had the option of war or the option of sacrificing a virgin girl and a young boy. Of course, because of the strength of the Ibo people, the neighbor settled for the sacrifices. The Oracle, which is our guide for peaceful equilibrium, was to decide the fate of the …show more content…
According to the Ibo people, it is a crime to kill a clansman, and if such happens, the murderer must flee from the land in attempt to absolve the environment. After the exile has occurred, the land is cleansed by the burning and carnage of possessions the murderer accumulated. This is the standpoint of the Ibo people, yet the District Commissioner views the exile in an antagonistic sense. According to the District Commissioner 's view in The Pacification of the Primitive Tribes of the Lower Niger, “The Ibo have a very peculiar way of dealing with murder within their tribe.”. The commissioner regards that instead of courts and jail systems (in which the Commissioner is accustomed to), the Ibo people use murder and burning of property. This thought about the Ibo’s action’s being outlandish is most likely due to the fact that the District Commissioner lacks the influence of a non-formal political system because of his Christian, European upbringing. So according to the Ibo people, if someone accidentally commits a crime, then the land must be cleansed and the person should resort
In one case, a young boy was brought from another village and lived in the home of a local farmer for three years. For no apparent reason, except that a so-called oracle suddenly demanded it, the boy had to be killed. The man who this boy called “father” dealt one of the death blows.” To say in encapsulation, the District Commissioner had no prior knowledge of the Ibo people for our reasoning of murder. The Commissioner comes from a Christian environment, where murder is deemed as wrongful, no matter what it represents.. Because of the sheer obstinate perspective of the District Commissioner, he feels our sacrifice is wrong, when in reality, it is our form of purification (with purpose). First of all, I would like to point out that there was indeed a purpose for Ikemefuna to come to Umuofia. An innocent daughter of a man in our village was murdered in a neighboring village, so that neighboring village must pay a sacrifice for the casualty that occurred. For a sacrifice, to balance the harmony, the village had the option of war or the option of sacrificing a virgin girl and a young boy. Of course, because of the strength of the Ibo people, the neighbor settled for the sacrifices. The Oracle, which is our guide for peaceful equilibrium, was to decide the fate of the …show more content…
According to the Ibo people, it is a crime to kill a clansman, and if such happens, the murderer must flee from the land in attempt to absolve the environment. After the exile has occurred, the land is cleansed by the burning and carnage of possessions the murderer accumulated. This is the standpoint of the Ibo people, yet the District Commissioner views the exile in an antagonistic sense. According to the District Commissioner 's view in The Pacification of the Primitive Tribes of the Lower Niger, “The Ibo have a very peculiar way of dealing with murder within their tribe.”. The commissioner regards that instead of courts and jail systems (in which the Commissioner is accustomed to), the Ibo people use murder and burning of property. This thought about the Ibo’s action’s being outlandish is most likely due to the fact that the District Commissioner lacks the influence of a non-formal political system because of his Christian, European upbringing. So according to the Ibo people, if someone accidentally commits a crime, then the land must be cleansed and the person should resort