Oji also known as kola nut is a fruit of the kola tree, native to the tropical
rainforests of Africa. Although the caffeine-containing fruit of the tree is sometimes
used as a flavoring ingredient in beverages, it has great spiritual significance in Igbo
land (Global Faith Ministry of Chlism, 2017). Scientifically, kola nut is referred to
as Cola acuminata. The Hausas call it gworo, the Yorubas call it Obi while the
Igbos oji or more commonly oji Igbo. The Igbos believe that “kola is life”, kola
symbolizes peace. This is why an Igbo man would welcome you with kola nuts
when you visit his home, saying “onye wetere oji, wetara udo”, which translates to
“he who brings kola, brings peace” (Uzoanya, Dominic, 2018). The kola nut is the
first thing that is presented to a guest(s) in every Igbo gathering. Oji is used to settle
disputes between siblings or neighbors, it is served at marriages and burials.
However, the rhetoric rites are not performed at burial ceremonies.
Symbolically, just like oji is used for different occasions, oji has lobes and each of
the lobes signifies something different. There are different lobes of kola nuts and all
have spiritual significance in Igbo land. These lobes (ibe oji) are the number of
pieces each oji has and what they mean. The lobes signify the following:
Oji Ato (Three Parts)The Kola nut with three lobes symbolizes individual
achievement, predicts good omen and good relationship.
Oji Ano (Four Parts) The Igbos have great penchant for kola nut which has four
parts. it is a symbol of progress and happiness. The four segments characterize the
impending blessings which will be bestowed on anyone who participates in the sharing/eating of kola nut. It also serves as a point of contact for progression in every area of the lives of those who partake in eating the kola nut.
Oji Ise (Five Parts) A kola nut which has five segments is a symbol of
reproduction. Anyone who partakes in the sharing and eating of this type of kola
trusts God for fruitfulness, increase and outstanding progress in the lives of their
progeny. In the olden days when high importance was attached to large family, this
type of kola nut was offered to men who had ample children.
Oji Isii(Six Parts) A kola nut which has six or seven segments means double
progress. It is the Igbos belief that whoever partakes in eating this kola nut would
experience incessant progress in every area of their lives. Igbo kola nut does not
have two segments; any kola nut which has two segments is not served in Igbo land,
and is considered bad.
Breaking of Kola nut is performed as a welcoming ceremony at a number of
different occasions, including marriages, celebrating a birth, welcoming a stranger
or friends to your house, etc.The purpose of this custom is to establish a bond
between two people or groups, providing reassurance and to invoke the spirit of
God for good intervention. Breaking of kola nut is a vital ceremony that is
prerequisite and symbol of a welcoming invitation performed at various Igbo
gatherings (Azuka Onye, 2011).
According to Global Faith Ministry of Chlism(2017), the breaking, blessing and
sharing of Oji is a wonderful tradition which transcends from our progenitors. Oji is
a very sacrosanct nut, it brings a community together. Its supremacy brings
harmony, unity, peace, prosperity, reproduction and progress amongst those who
participate in the blessing and sharing of kola nut.
Iwa Oji na Adazi Nnukwu (Breaking ok Kola in Adazi Nnukwu)
Different communities in Igbo land perform and share their oji (kola nut)
differently. In some areas, kola nut is broken with either the hand or a knife, and
generally speaking, men pray over and break kola nuts in Igbo land. Women, especially elderly women, may pray over and break kola nuts when men are not available, like in women’s meetings. The duty of praying over and breaking kola nuts falls on the eldest male present. So, it belongs to the status of the eldest male to pray over the kola nut in Igbo culture and tradition. The order of the eldest males starts with the family, to the nuclear family, to the clan to the village, to the town order, etc. When there is a mix up of persons and families, villages etc. the eldest of the eldest families/ villages, etc, takes control. With a mix up of towns, nations etc, the same law or system that is applied to the mix up of persons, families etc is also applied with reference to the eldest males or kings etc (Umeogu, Bona U, 2019). However, in most communities, titled men (the chiefs) are charged with custody of the custom and tradition of the people. Titled men, trusted with the customs and tradition of their communities pray and share kola nuts according to their hierarchy and seniority of purpose.
In Adazi-Nnukwu, without derogating from the universal procedure of breaking of
kola nut in Igbo society, the people of Adazi-Nnukwu adopted the following
procedure in different occasions.
Generally, breaking of kola nut in any social and traditional function of the town,
kindred’s meeting etc is the exclusive right of Nze na Ozo excepting in traditional
marriage ceremony where the right falls on the head of the family involved. Where
the head of the family in traditional marriage ceremony is not an Nze, the kola nut
shall first be shown to the Nze present before the non-Nze family head will go
ahead to break the kola nut.
The right to break the kola nut among the Nze na Ozo takes the following
procedure, Nze Ogbala takes precedence to Nze Mgbuluichi and both Nze Ogbala
and Nze Ichi, the right is in order of seniority. Seniority here means date of
initiation and not chronological age.
The right to break the kola nut among non-Nze falls on the most senior person
chronologically present. In addition to the above stated general procedure, there are other classified/prerogative rights which take precedence to the general procedure.
They are as follow;In any social functions of Adazi-Nnukwu or involving Adazi-
Nnukwu citizens whether within or outside Adazi-Nnukwu which includes but not
limited to Ozo title taking, ichi title taking, Iwa ji ceremony, meetings, any
gathering of any kind where kola nuts are presented, the order is as follows: HRH,
Adama Adazi-Nnukwu, the Odu/Onowu, Amolu Clan Chief,Nnukwu Clan Chief,
Amata Clan Chief, Head of Ozo society, the most senior Nze, other Nze in order of
seniority of initiation.
In any function of a clan, the order is as follows: HRH, Adama Adazi Nnukwu, the
Odu/Onowu, the clan chief of the particular clan, most senior Nze of the particular
clan, other Nze in order of seniority of initiation with respect to Nze na Ozo of that
clan.