TOTEMS AND TABOOS IN EFA

TOTEMS AND TABOOS IN EFA

ITS VALUES AND SIGNIFICANCE

 

 Abstract

Totems and taboo is age-long practice observed in Efa traditional society, the purpose of this observation is to preserve the cultural heritage of the society. The aim of this paper was to discover how totems and taboos as belief systems have been used successfully to promote natural resource conservation and management in Efa village in southern Etinan. Using primary and secondary data sources, it was observed that the communities have served as classic examples of successful traditional natural resource conservation and management through totems and taboos. Therefore, the authors recommend a holistic approach involving the government through the Akwa Ibom Tourism Authority and civil society organizations, as well as religious leaders to encourage people to apply by-laws and other traditional belief mediums that link human existence to the natural environment.

Keywords: Totems, Taboos  

Introduction

Background to the study

Totemism is a complex of varied ideas and ways of behavior based on a worldview drawn from nature. There are ideological, emotional, reverential, and genealogical relationships of social groups or specific persons with animals or natural objects, the totems. Taboos direct the society and instill fear into people’s minds, and had their own consequences on whoever treated it with levity. The violation was not only seen as a crime against the gods and the society, but also against the traditional institution, regarded as the representative of the god the institution was saddled with the responsibility of ensuring peace, orderliness, and development of the society. This work shall examine totems and taboos in the African traditional religion and life Freud (1946).

According to Merriam Webster online dictionary totem is from Ojibwa, the most basic form of the word in Ojibwa is believed to be “one” but 18th century English speakers encountered it as “ottoman” which became our word totem. According to Merriam Webster online dictionary, totem refers to an emblematic depiction of an animal or plant that gives a family or clan its name and that often serves as a reminder of its ancestry. Totem according to Wikipedia the online encyclopedia, is a spirit being, sacred object, or symbol that serves as an emblem of a group of people, such as a family, clan, lineage, or tribe. While it has an Ojibwa origin, however, it is not indigenous to the Americas alone but to a number of other cultures worldwide. Here we shall focus on the African worldview Hopkins (1918).

Since time immemorial, local people have developed a variety of resources management practices and approaches that continue to exist in tropical Africa, Asia, South America and other parts of the world Appiah-Opoku   (2007). The contributions of indigenous and local belief systems towards a better understanding of natural resources and its sustainable use and management has been documented in the scientific and grey literature in many domains: biodiversity conservation and wildlife management, customary marine resource management, rural development and agro-forestry, traditional medicine and health, impact assessment; and natural disaster preparedness and response IPBES (2013).

It is therefore evident that the role of traditional belief systems in the conservation of a large number of elements of local biodiversity regardless of their use-value dates back to creation Shastri, Bhat, Nagaraja, Murali & Ravindranath, (2002).  One of such numerous approaches to natural resource conservation and management is the use of indigenous belief systems of taboos and totems. These traditional belief systems are capable of protecting biodiversity species in particular and the environment in general as long as the local communities have an interest in them.

Traditional African societies also observe environmental ethics that help in regulating their interactions with the natural environment Shastri (2002). African Traditional Religion (ATR) and cultural practices in most parts of African communities are environmentally friendly and sustainable, contributing so much to natural resource sustainability and conservation (International Institute for Environment and Development IIED, (1992). In Africa, the traditional belief systems hold the ascription of supernatural powers to objects called gods and goddesses. Rim-Rukeh  (2013) reiterates that African traditional religion and belief systems lie in the abode of the gods and goddesses located in rocks, streams, ponds, trees, land or anywhere within the community and respected by the people it governs.

    In Efa, indigenous belief systems including taboos, rituals, and totems have played significant roles in the conservation and management of natural resources. Ntiamoa-Baidu.(1991), Identified taboos and totems as the key indigenous methods for conserving biodiversity in Efa.

concept and meaning of Totem

Now, what is a totem? As a rule, it is an animal, either edible and harmless, or dangerous and feared; more rarely the totem is a plant or a force of nature (rain, water), which stands in a peculiar relation to the whole clan. The totem is first the tribal ancestor of the clan, as well as its tutelary spirit and protector; it sends oracles and, though otherwise dangerous, the totem knows and spares its children. The members of a totem are therefore under a sacred obligation not to kill (destroy) their totem, to abstain from eating its meat or from any other enjoyment of it. Any violation of these prohibitions is automatically punished.

The character of a totem is inherent not only in a single animal or a single being but in all the members of the species. From time to time festivals are held at which the members of a totem represent or imitate, in ceremonial dances, the movements, and characteristics of their totems. The totem is hereditary through either the maternal or the paternal line; (maternal transmission probably always preceded and was only later supplanted by the paternal) Freud (1946).

People generally view a totem as a companion, relative, protector, progenitor, or helper, and ascribe to it superhuman powers and abilities, and offer it some combination of respect, veneration, awe, and fear. Most cultures use special names and emblems to refer to the totem, and those it sponsors engage in partial identification with the totem or symbolic assimilation to it. In Africa, wives praise their husbands using the name of their Totem, for example, a wife may call her husband ‘the great lion of the forest’ that is if the husband’s totem is a lion. There is usually a prohibition or taboo against killing, eating, or touching the totem

The African Concept of Taboo

The word “taboo” traces its roots to Polynesia and was first used in English by the great explorer, Captain Cook. In the context of traditional Africa, taboos have been embedded in the African traditional religion. However, before one can undertake any careful study of taboos, one must really understand the meaning of taboos as well as their impact on the society Joseph (1990).

Etymologically speaking, “taboo” in its Polynesian rendering means, “forbidden.” It is similar to the saucer in the Greek, Kadesh in Hebrew and Nso in the Igbo language of Nigeria. In the Akan parlance, a taboo can be termed as an “Akyiwade,” that which is forbidden or prohibited. It is also related to “Mmusu” which is a prohibition against very grievous evils like incest, murder, and suicide. Thus, all taboos are “Akyiwade,” however, not all taboos are “Mmusu.” Ackah (1988) commenting on taboos referred to them as prohibitions such as certain wrong acts and consequences of which are believed to be automatic, though not necessarily immediate. Thus, one cannot escape the punishment that comes with breaking a taboo, although this punishment is not time-bound. The three aforementioned definitions of the term “taboo” tend to agree on a particular point: taboos are prohibitions and non-adherence to them comes along with a punishment for the individual who commits the act or for the entire community, of which he is a member Dagba (2013).

       Taboo may be used in two senses. The narrower sense represents the cultic or purely religious usage, while the broader sense represents its usage in socio-economic and political contexts. Therefore, cultic or religious taboos represent a subset of taboos, but not taboos as a whole set. For the same reason, religion is useful, but not a necessary condition for the existence and existential application of taboos. Given the nature of the African society which is religious, ‘taboos’ are religious and its violation often linked to the ontological order of the universe, as it can upset the relationship between God and human beings. Taboos in traditional African societies vary from one place to another. As such, what may be regarded, as a taboo in one part of Africa may not be in another. It is from this understanding that Kanu (2015), states that “A Hermeneutic Approach to African traditional Religion, is approximately ten obtainable taboos in the African ontology”.

      First is Incest, which ensures that people did not have canal knowledge of their mother, sister or daughter, this taboo. Every clan has a totem (usually an animal, sometimes a plant, or force of nature) and people are not allowed to marry those with the same totem as themselves.  Secondly, Adultery which taboo is meant to protect the integrity of the marriage institution, which Onyeidu (1976) maintains is a holy sacrament. Both families to cement the relationship equally regard marriage as a covenant that is consummated by a woman’s dowry and sealed by the blood of a victim that is slaughter and consumed.

        In addition, Murder is another taboo in African existence, which is aimed at protecting citizens of society. Murder according to Ore (1999) is an abomination in traditional Igbo society. It is a punishable offense by death by the cult of Ancestors popularly known as Alekwu among the Otukpa-Idoma people.

Furthermore, we have Suicide, which is an abomination to commit, especially by hanging. In Igbo traditional society, such persons were not buried with the full traditional rites. No sympathy or crying or mourning is done for them.

Fifthly, killing a sacred Animal, some animals are considered sacred because of their relationship with divinities and some are totems belonging to a particular clan or tribe or community. Sometimes, they have been sacrificed to the gods and allowed to roam about. It is a taboo to kill them. Bestiality is also a taboo and even unheard of to have a sexual relations with animals such as goats, cattle, etc.

In addition, Pregnancy Taboos exist in African communities this is aimed at protecting the baby in the womb of the woman. She is forbidden by this taboo from eating certain kinds of the meal like a snail, monkey, egg, rat, etc..

Also, hunting taboos where, especially in Igbo traditional society, men were not allowed to go for hunting while their wives were a baby. Their wives are also expected to be chaste and to keep away from the meat while their husbands are out in the field hunting.

Additionally, there is also taboo associated with Kings and Chief since, they are considered sacred persons and, thus, had taboos that were associated with their offices, which they must observe. For instance, it was a taboo for the Alaafin to leave the palace after his coronation

Lastly, there is a Stream Taboo that prohibits fighting in a stream. The main purpose is to avoid stirring the stream and, thus, polluting the water. To see that it is adhered to, a religious consequence is attached to it.

Methodology

     Data for this article was obtained through anthropological studies to explore how traditional belief systems contribute to natural resource conservation and management in Efa Village in the southern Etinan regions respectively. A case study approach was adopted since it is appropriate for the study of the interaction between social actors and social phenomenon (Yin, 2003). The authors chose this study area because aside from their contribution to natural resource conservation and management, very little has been done in terms of research. In addition, data were drawn from primary and secondary sources. These include journals, articles, books, District Assembly documents, internet publications, focus group discussion and personal interviews.

VALUES AND SIGNIFICANCE OF TOTEM AND TABOO IN EFA

It is a necessary defect of studies that seek to apply the point of view of psychoanalysis to the mental sciences that they cannot do justice to either subject. They, therefore, confine themselves to the role of incentives and make suggestions to the expert what should be taken into consideration as values of totem and taboo. This defect will make itself felt most strongly in an essay such as this which tries to treat the enormous sphere called animism. in the narrower sense is the theory of psychic concepts, and in the wider sense, of spiritual beings in general.

Animatisms, the animation theory of seemingly inanimate nature, is a further subdivision which also includes animatisms and animism. The name animism, formerly applied to a definite philosophic system, seems to have acquired its present meaning through what led to the formulation of these names is the insight into the very remarkable conceptions of nature and the world of those primitive races known to us from history and from our own times.

These races populate the world with a multitude of spiritual beings that are benevolent or malevolent to them, and attribute the causation of natural processes to these spirits and demons; they also consider that not only animals and plants, but inanimate things as well are animated by them. A third and perhaps the most important part of this primitive ‘nature philosophy’ seems far less striking to us because we ourselves are not yet far enough removed from it, though we have greatly limited the existence of spirits and to-day explain the processes of nature by the assumption of impersonal physical forces. For primitive people believe in a similar ‘animation’ of human individuals as well.

Wildlife Conservation

Patches of forests in the communities are protected because they support sacred totemic animals believed to have special spiritual or cultural values and associations. For instance, the prohibition of killing and eating of Vultures and kite and crocodiles among the people of Efa respectively has helped to conserve and maintain some form of wildlife in the community albeit not a well-structured wildlife zone. It has also helped the animals to survive and multiply in their numbers over time. Aside from the few tourists who go to observe some of the pythons and the caves located in some sections of the community, the location, and historical backgrounds, are also useful for academic purposes.

Sacred Watercourses and Biodiversity Conservation  

Eva is a masterpiece of a cultural landscape, one that the community has attempted over the years to preserve for posterity, despite increasing threats from modernity. Many rivers and streams that provide sources of drinking water for Efa specifically, is considered sacred because of the presence of crocodiles. The surrounding forest lands are protected on the basis that the lesser gods and other living spirits reside in the trees found in and around the Efa shrines. As the crocodiles are intended to protect water bodies from being mismanaged, plants and animals including fishes living in the water bodies are not cultivated indiscriminately. No matter the reason for such practices, one certain thing is that a biological diversity (flora and fauna) is conserved.

Studies have shown that in Akwa Ibom, people protect their natural resources using taboos and totems (Abayie-Boaten, 1998).        Wildlife species regarded as totems in many parts of Akwa Ibom have their historical or socio-cultural significance as well as their symbolic quality of clans that adhere to it. Quarcoopome (1987) supports the above discussion by adding that animals are chosen as totems because they are said to have qualities, which people would want to emulate therefore people identify themselves with such animals. Almost all the ethnic groups in Ibibio have similar totemic animal symbols, but different meanings that they ascribe. However, this article limits its scope to include the Efa community of the southern Etinan area.

Conclusion

Totem is a sacred animal, plant or force selected by a clan or tribe which its members cannot eat, kill or touch unless on certain special ritual. Totem in relation to taboo refers to the symbolic representation of a clan or tribe in the African world. The totem system structures the tribe, clan, group, or community. It, in turn, informs taboos as laws and prohibitions for the common good.

Every moral system requires the existence of guiding principles, source(s) of motivation, and some grounds for objectivity. Additionally, some moral systems also provide moral transformation. Taboos represent the main source of guiding principles regulating and directing the behavior of individuals and the community towards the Supreme Being and especially the gods and the ancestors in African traditional societies Dagba (2013)

Bibliography

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Dagba, B. I., Sambe, L. N, and Shomkegh S. A… (2013). Totemic Beliefs and Biodiversity Conservation among the Tiv People of Benue State, Nigeria. Journal of natural science.

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Kanu, I. A. (2015) A Hermeneutic Approach to African Traditional Religion. Fab Anieh Nigeria Limited. Jos.