MGBARU IN AKPUJIOGU: TAKING A CASE STUDY OF IKE-IBE FAMILY AS THEY MOURN THEIR BELOVED LATE MOTHER

MGBARU IN AKPUJIOGU: 

By Okey Emmanuel ODEWAIWAI

The symbolic and carnival-like burial activities of Late Ezinnè Celina Ike-Ibe of Umuihu Village, Akpu Town triggered off in me a deep reflection of an Akpu cultural heritage called Mgbàru.  

Mgbàru, a unique show of love, brotherhood and care to a family that lost a member to the cold hand of death, is very much in sink with the Bible gospel which admonishes humanity to rejoice with those who rejoice and mourn with those who mourn. It is a lifestyle that defines Igbo's spirit of communalism.

Mgbaru starts from the day a family or community member dies. Once the news of the demise of a family member goes out, the information spreads around and, without invitation, everyone converges in the house of the deceased to console the mourners especially the immediate family. The coming together for this mission is called _mgbàtà mkpu ànyàmmîrî_ while the staying together with the mourners is termed _înó-ónódû._ The essence of this is to ensure that the mourners are not allowed to be alone, and, consequently, the weight of the loss on them is highly reduced.

The height of mgbaru is reached on the day of the burial ceremony proper. That's the day when the deceased is laid to rest. During that time, the mourners sit at a speciflic location with their umunnà sitting directly around and behind them. Usually, this location is distinct - with a canopy carrying about 4 palm fronds and is called tèbûlû ûmûnnà. That's the particular position where family table is situated and all persons and groups come there to present their mourning gifts. This appearing to the family table with gifts is the actual mgbaru.

Usually, the common mgbaru gifts comprise of drinks (wine/beer/soft drinks), clothe, money (envelope). Sometimes it includes items like cow, goat, and foodstuffs e.g. bag of rice and tapioca. Inlaws and very good friends would come with goat or cow while some women groups may come with food stuffs. 

The style of coming to the family table for Mgbàru is both symbolic and interesting. This appearance, led by the key person being accompanied to the table, is usually with dancing. As they approach the table, the lead person addresses the bereaved family (and the ûmûnnà staying behind them) - telling them why they came. This speech is always with a short story reminding the bereaved the history of their relationship. This story explains vividly why they had to come for the funeral. They now condole with the family, reminding them that death is inevitable - after all, igwè nîînè gàjè n'ûzû. They then present one by one the the items they came with - usually drinks, clothe, envelope, etc. If they came with cow, they would appear with a cow rope. All these items are carefully recorded across the name of the visiting family or person by a family member of the bereaved - sitting at the mgbaru table. This record, usually a notebook bought specifically for this purpose, is a good reminder of those who came for the mgbaru and the items they came with. It is kept in the family archive, in line with the saying that _mgbaru na-agbarulu onyè gbaruoro yà._

Mgbàru is one Igbo culture that keeps the Igbo family tree alive, for ages. This deep culture was completely replayed during the burial ceremony of Late Ezinnè Celina Ike-Ibe, Madam Iron Bed. The expansive Ike-Ibe family compound could not contain the marmot crowd that attended her funeral. Those close to the family expected it, and the family was adequately prepared for the event. Yes, the deceased had eleven adult children - all married and given in marriage. Their several inlaws and extended family members did not just come, they came in droves. Likewise, the several children in the family were all popular in their diverse ways - some community leaders, some politicians. You can only imagine the quantum of friends that attended the funeral. 

Canopies and set up of the reception points was like a carnival ground. How the numerous attendees were all served with food and drinks can only take the ingenuity of a great event manager. The feedback that came after the event showed that most people that attended the event went home with the appearance of either overfeeding or drunkenness. 

With funeral activities of the Ike-Ibe's, one would understand why the good book admonishes us to attend a funeral ceremony in preference to other places of celebration.

By Okey Emmanuel ODEWAIWAI