Tag Archives: nigerian folklore

‘Spraying’ Money on the Bride

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At Nigerian weddings, especially among Yoruba and Igbo families, there’s a tradition called “spraying” where guests throw or place money on the bride and groom as they dance. My friend described it as a moment where the music is playing loudly, and everyone crowds the dance floor to celebrate the couple. People use small bills, often $1s or $5s, and place them gently on the bride’s head or shoulders while she dances. Sometimes the groom gets sprayed too, but it’s more focused on the bride. Someone is usually assigned to pick up the money and keep it safe. The mood is exciting, and the spraying is seen as a way of showing love, joy, and support.

Context:

I interviewed my friend who is Nigerian-American and has attended several Nigerian weddings, both in the U.S. and in Nigeria. She said she first saw money-spraying as a kid at her cousin’s wedding and thought it looked like “a fun way to make it rain.” But now that she’s older, she sees it as something deeper. She said, “It’s not just about the money … it’s our way of saying we’re proud of you, we’re happy for you, and we’re blessing your marriage.” She also mentioned that it brings people together, elders, friends, everyone joins in. Even if someone doesn’t have much money, they’ll still spray a little just to be part of the celebration.

Interpretation:

This tradition showcases the communal nature of weddings in Nigerian culture. It’s not just about two individuals getting married, but about the whole community showing up to support them. Spraying money is a public display of care and pride, and it helps preserve cultural practices even for Nigerians living abroad. In the U.S., continuing this tradition at weddings creates a sense of connection to home and heritage. It also flips the usual Western expectation of giving money privately in a card. Here, it’s done out loud, in front of everyone, as part of the celebration itself. This reflects a cultural value of openness and generosity

The Tortoise and the Pepper Soup

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Story:

IJ: “Once upon a time, the animals in the forest decided to have a big feast. There was all kinds of food, but the main dish was pepper soup. Oh, that soup! It was so spicy that even the strongest animals couldn’t eat it without feeling it. But they all agreed on a game—whoever makes the sss sound while eating loses the game. You know, that sound when something is so hot that your tongue wants to cool down, and you say sss? Yes, that one.

Now, the Tortoise, he’s very smart, you know. He’s always looking for how to trick others. So, when the challenge started, everybody was eating, and the heat from the soup was too much! But nobody wanted to be the first to make the sss sound. Everyone tried to hold it in, even though their tongues were burning!

But then, the Tortoise, hmm, he’s clever, oh. He turned to them and said, “Remember, oh, nobody should sss!” And every time he said it, he would stretch out the sss sound and use it as his own opportunity to cool his tounge down, but nobody thought twice. They didn’t even realize that he was making the sound too! And so, one by one, the other animals couldn’t hold it anymore. They would make the sss sound, trying to cool their tongues down.

In the end, only Tortoise was left. He was the winner. And do you know what he did? He ate the whole pot of pepper soup by himself! All the other animals had lost because they didn’t think twice about what he was doing!”

Context:

This story was told to the informant by her teacher in school, as part of the oral traditions passed down in the Igbo community. The informant, now a mother, remembers the story vividly because it always made her laugh as a child, and she often retells it to her own children as a way of teaching them about cleverness and the importance of using their minds. In her family, it’s seen as a fun story but also one that reminds them to be mindful of trickery and to always be sharp.

My Interpretation:

This story really highlights the cleverness of the Tortoise, a character who appears often in Igbo folklore. The Tortoise is known for using his intelligence and wit to outsmart others, rather than relying on strength. In this tale, he doesn’t cheat; instead, he plays with the rules of the game. By repeatedly saying, “Nobody should sss,” he himself makes the sound while pretending to remind the others of the rule. The other animals, focused on the heat of the soup, don’t realize what he’s doing and end up losing.

What stands out to me is how this story emphasizes the value of cleverness and quick thinking. It shows that intelligence can be a powerful tool, sometimes even more effective than physical strength. The Tortoise, as a character, isn’t about tricking others maliciously, he simply knows how to navigate a situation with strategy. In Igbo culture, the Tortoise is often seen as a symbol of wisdom, and this story reinforces how using your mind can lead to success, even when others don’t see it coming.

The Legend of Eze Nri

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Story:

Accoring to the Informant, The Nri Kingdom, one of the oldest and most sacred kingdoms in Igbo history, is said to have been founded by a divine ruler blessed by Chukwu (the supreme god). According to legend, Eri, a spiritual figure sent by Chukwu, arrived at Anambra and established a community. His descendants later formed the Nri dynasty, with the Eze Nri (King of Nri) serving as both a political leader and a spiritual intermediary. The Eze Nri was not a conventional ruler but a priest-king, responsible for performing rituals to cleanse the land of abominations (nso ani) and maintain harmony among the Igbo people. He held immense religious influence, and his kingdom was known for its peace, diplomacy, and sacred authority rather than military conquest.

Context:

The informant, an Igbo elder, grew up hearing stories of the Nri Kingdom from their elders. They learned about the legend through oral storytelling, cultural ceremonies, and historical discussions within their community. For them, the legend represents the spiritual depth of Igbo heritage and serves as a reminder of the role of tradition in leadership. They see the story as a way to understand how pre-colonial Igbo society was organized.

My Interpretation:

The Legend of Eze Nri shows how the Igbo people saw leadership as something that needed to be both political and spiritual. The Eze Nri wasn’t just a ruler in the usual sense; he was seen as someone chosen by Chukwu (the supreme god) to maintain balance in both the physical and spiritual worlds. This idea of leadership suggests that it’s not just about making decisions or leading a community, but also about keeping peace with the gods and ancestors.

Obanje Child

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Story:

PA: “Ah, my child, in the old days, people feared the Ogbanje. These were children who came from the spirit world, but they were never meant to stay. A mother would give birth, love the child, care for them, and just when she thought they would grow strong, eh, just like that, the child would fall sick and die. But it wouldn’t end there, no. That same mother would take in again, and when she gave birth, the baby would look the same, act the same, even carry the same stubborn ways.

People knew what was happening. It was the same child coming back to torment the family, to bring sorrow again and again. That is why they would go to the dibia, the healer, to find a way to stop it. Sometimes, they would cut a mark on the child’s body small, small scars, so that if they died and returned, they would see the mark and know they had been caught. Other times, the dibia would search for the child’s Iyi-uwa, a secret thing the Ogbanje hides in the earth, tying them to the spirit world. If they found it and destroyed it, ah, the child could stay. They would become like any other child, no more running away.”

Context:

The informant is an Igbo elder who grew up hearing about Ogbanje children from their own elders and witnessed how deeply people believed in them. They first heard about it as a child from older relatives and saw families who lost children seek out traditional healers for help.

My Interpretation:

The Ogbanje story is a really interesting way that Igbo people explained something as painful as losing a child. Instead of seeing it as just bad luck or illness, they believed some children were spirits that came and went, causing grief for their families. The idea of marking the child or finding their Iyi-uwa was a way to stop the cycle and make sure the child stayed.

Even today, some people still believe in Ogbanje, or at least know someone who does. It shows how strong traditional beliefs can be, even when times change. Whether or not someone believes in spirits, this story makes it clear how much families struggled with repeated child loss and how they tried to find ways to protect their children.

Masquarade (Mmanwu)

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Story:

The informant explained that seeing a masquerade (Mmanwu) for the first time is something you never forget. She remembered being about seven or eight years old during a festival. The whole village was celebrating when the deep sound of the ikoro drum rang out which meant the Mmanwu were coming. She held onto her mother’s wrapper as the masquerade appeared. She had always been told that Mmanwu were spirits of the ancestors, but at that moment, all she felt was fear.

She recalls the Mmanwu suddenly running toward the children. Everyone screamed and scattered. She ran as fast as she could, losing her slippers in the sand. Her uncle laughed and called out, “Run! Mmanwu will catch you!” And in that moment, she said she truly believed it would.

She said that later, her mother just laughed and told her it was all part of the tradition. Looking back, she found it funny too, but she still respected the power of the Mmanwu.

Context:

The informant is an elderly Igbo woman who grew up in a traditional village in southeastern Nigeria. She recalls this childhood experience of seeing a masquerade (Mmanwu) for the first time during a festival. She had heard about Mmanwu from her elders, who explained that they represent ancestral spirits. As a child, she believed the spirits were real and feared being taken away. Now, as an elderly, she sees it as an important cultural tradition and laughs at her childhood fear.

My Interpretation:

The informant’s experience with the masquerade chase shows how these traditions mix fear and respect for the spirits. The masquerades aren’t just part of the festival for fun, they are seen as powerful spiritual figures. The fear the informant felt reflects how these spirits are both respected and feared by the community. Even though she was scared at the time, the memory helped her appreciate the importance of these ancestral figures in her culture.