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Advances in Social Sciences Research Journal – Vol.7, No.7
Publication Date: July 25, 2020
DOI:10.14738/assrj.77.8543.
Onuora, C. N., Alu, N. F., Echem, S. O., Ezike, S. E., & Ogu, J. C. (2020). Illustrations In Totemism And Mythology As Panacea For
Enhancing Cultural Studies Among Igbo Secondary School Students In Nigeria. Advances in Social Sciences Research Journal, 7(7) 238-
260.
Illustrations In Totemism And Mythology As Panacea For Enhancing
Cultural Studies Among Igbo Secondary School Students In Nigeria
Onuora, Chijioke Noel
Department of Fine and Applied Arts,
Faculty of Arts, University of Nigeria,
Nsukka, Enugu State, Nigeria.
Alu, Nkem Fortyunes
Department of Fine and Applied Arts,
Faculty of Arts, University of Nigeria,
Nsukka, Enugu State, Nigeria.
Echem, Samuel Ogba
Department of Fine and Applied Arts/Music,
Faculty of Humanities, Alex Ekwueme Federal University,
Ndufu-Alike, Ebonyi State, Nigeria.
Ezike, Stephen Ezeh
Department of Fine and Applied Arts/Music,
Faculty of Humanities, Alex Ekwueme Federal University,
Ndufu-Alike, Ebonyi State, Nigeria.
Ogu, Jovita Charles
Department of Fine and Applied Arts,
School of Vocational and Technical Education,
Alvan Ikoku Federal College of Education,
Owerri, Imo State, Nigeria.
ABSTRACT
Totemism is the philosophy in which animals and inanimate objects
called totems are accepted as harmless co-habitants of man. Myths are
folkloric tales of origins and existence, which are as doubtful as they are
credible. In assessing Totemic and Mythological Imagery for cultural
studies, the study specifically sought to; (i) measure the extent to which
Igbo cultural images can hold students’ attention during cultural
studies, and (ii) explore Igbo totemic and mythological themes for
traditional synthesis in art. The research was experimental and
descriptive survey. The 4-week long vacation experiment comprised 40
Junior Secondary School students of ages 12-14 (treatment, n=20;
control, n=20) randomised from 60. The subject foci were; (i) Cultural
Studies; Igbo, Social Studies and Agriculture, and (ii) Art; Fine art, Poetry
and Drama. Three study instruments were used; (i) Igbo Totemic and
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URL: http://dx.doi.org/10.14738/assrj.77.8543 240
Onuora, C. N., Alu, N. F., Echem, S. O., Ezike, S. E., & Ogu, J. C. (2020). Illustrations In Totemism And Mythology As Panacea For Enhancing Cultural Studies
Among Igbo Secondary School Students In Nigeria. Advances in Social Sciences Research Journal, 7(7) 238-260.
them for refusing to indulge in evil, even when they had the powers to do so and seemingly go scot- free. Thus a symbiotic relationship between man, animals and inanimate objects came to define core
traditional Igbo philosophies, among the stretches of spiritual and religious hegemonies. Since Igbo
totemism and mythology usually stem around stories of the origin, propagation and continuum of
life, especially bordering on the relationship between man and his environment, they can be
considered core metaphors of primordial Igbo cultural philosophy.
The Igbos of South East Nigeria in Totemic and Mythological Purview
Totemism is the sensuous or physical acceptance of certain plants, objects or animals as co- habitants in the ecological system, because they are regarded as existential emblems, signs or
entities of human life and its ordinances handed down by ancestors. The objects of totemic inclusion
in human habitation are termed totems. They are revered as essential parts of being because myths
and legends hold them as pivotal in the existence and sustenance of man. Traditional Africa is
replete with worldviews woven around myths and totemism, which import the influence of non- human creatures like plants and animals to the humans on very high levels of cultural symbiosis.
When it is considered that people have desecrated the laws of the land or deities, appeasement is
done before or through totemic trees and animals to the gods. While some animals are ominious in
some parts of Igbo land, they are at the same time very friendly to humans in other parts. Burton
[1] states that totems are used to designate those things whose names the clan or family bears and
revers. The attendant belief in the respect for the totems and the rituals connected with their
worship are termed totemism. Put more succinctly Erim [2] submits that in the classic
anthropological sense, totemism linked man into groups under an emblem of common totemic
species (animal or plant) and set them apart from groups claiming common origin under other
species. The Igbo seem to revere certain plants, animals, fishes and reptiles in certain
streams/waters and deify them in their everyday dealings. Thus totemism in Igboland is a practice
that is as old as the people [Nwashindu and Ihediwa, 3]. On myths and mythology,
DiffrenceBetween.net [4] proffers;
When you talk about myths, you are referring to stories having no basis as to where, when, and from
whom they came from (anonymous). Myths feature supernatural episodes that seek to explain
natural phenomena in order to give humans some kind of special perceptions in a more cosmic level.
It amplifies human culture and society to a superhuman or godly level. As such, myths often
highlight the concepts of creation, religion, divinity, life and death. Many myths also showcase the
adventures of heroes that are endowed with superhuman capabilities. The setup of these accounts
is usually in the world’s primordial stage (when the world was still immature or incomplete).
Although myths have such a nature, they are still accepted as both true and sacred.
The Igbo tribe of South Eastern Nigeria is rich in ethnographic values in which animate and
inanimate objects alike constitute life. The way lifeless objects are enlivened in the sphere of
divinity, trade, agriculture, home management and community administration shows that totemism
and mythology are strong holders of the Igbo folkloric-real life. In holding certain plants and animals
in reverence, as obtained from ancestral times, the contemporary generations are tasked with the
combination of or choice between true Christian faith in which objects and animals are not to be
revered as mediums of worship, and the ancestral, mythological tradition, simply called idolatry by
Christianity. According to Nwashindu and Ihediwa [3], Igbo land is known for its sacred observance
of culture and tradition. Traditional Igbo religion believes on the spirituality of plants and animals.