


































CHAPTER THREE.cdr


Voicing the Socio-Cultural Disciplinary Roles of Ụmụada 
in Ofomata's Ihe Ọjọọ Gbaa Afọ

Dan C. Okoye
Nnamdi Azikiwe University, Awka, Anambra State

Email: cdanielokoyegmail.com

Abstract
This study focuses on the roles of the association of indigenous 
daughters who are married in Igbo community. These daughters 
are known as Ụmụada in their respective ancestral homes. This 
group is described as a union of daughters born in a particular 
community or town and married within or outside their 
community of origin. They are known for their various socio-
cultural roles in the community. Whenever there are disputes in 
the community and all efforts by other groups to settle the dispute 
fail, Ụmụada are invited as the last resort to resolve the dispute. 
This study was carried out trough interpretation and analysis while 
the result is collated from a close reading of the text.  
Consequently, this study aims at analyzing the socio-cultural 
disciplinary roles of Ụmụada as x-rayed in Chinedum Ofomata's 
Ihe Ọjọọ Gbaa Afo by studying their roles as agents of disciplinary 
measures in Igbo communities. The paper adopted Raph Linton in 
Sociology and George Herbert Mead in Psychology role theory as 
the theoritical framework for the research. The Study finally 
concluded that the disciplinary roles of Ụmụada is still relevant in 
a contemporary Igbo society. They came to Ikenna's aid as 
portrayed by the author to save him from untimely death, since he 
has exchangeed happiness for sorrow after his marriage to 
Nkemdilim. Also when there is resistance from a defaulter in the 
course of implementing positive changes, they expand their 
punishments in the form of fine and ostracization.

Keywords: Ụmụada, Socio-cultural, Disciplinary Roles, Igbo 
Community, Ihe Ọjọọ Gbaa Afo

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Dan C. Okoye: Voicing the Socio-Cultural Disciplinary Roles of Ụmụada 
in Ofomata's Ihe Ọjọọ Gbaa Afọ



for the defaulter and family members. Such was the case of 
Nkemdịlịm and her in-laws in Ihe Ọjọọ Gbaa Afọ.

 Ofomata's Ihe Ọjọọ Gbaa Afọ is one of the very few Igbo 
prose works with cotemporary setting and issues. The writer has 
an excellent mastery of the Igbo language usage and figurative 
expressions which make the novel fascinating. The 
characterization was apt and imbued with accurate and realistic 
descriptions. The Enugu setting was well described for the reader 
to have a thought provoking imagery of the city, while the 
antagonist, Nkemdịlịm was at her best in showcasing her 
characteristics as a jobless, nagging and oppressive wife. This 
study proves that the researcher has shown interest in analyzing 
the socio-cultural disciplinary roles of Ụmụada as examplified in 
the novel.

Review of related Literature
 In Igbo communities, women are held in high esteem, 
especially the married ones among them. This group of married 
women in Igbo communities is called Ụmụada or Ụmụọkpụ. 
(Agbasiere, 6), states that every adult Igbo woman represents a 
comprehensive nature of Igbo womanhood as viewed by tradition.  
Being a group for female daughters, every female child in a family 
is automatically an Ada but in most cases when it comes to child 
naming, the first female child in a family could be named Ada 
while other female children in that particular household go by 
other female given names. Ada is the name of every first born 
female of a woman. It is often restricted to a man's first born 
female child if he has more than one wife and distinction may be 
made by referring to each wife's daughter as Ada-nne or adanna to 
the eldest of all daughters (Ubesie, 82) says that Ụmụada are 
women born in any town or community, both married and those 
left at home, while (Ezeuko, 25) explains Ụmụada as the 
traditional women organization which includes all the women 
born in the same kindred or town who married in or outside their 
town.  Ụmụada are consulted in the affairs of state and can impose 

Intoduction
 The Umuada group is known in parts of Anambra, as 
Ụmụọkpụ and in some parts of Imo, they are called Ndịmgboto. 
Ụmụada membersip is by birth and is compulsory for the 
daughters of kindred, although one may decide not to associate 
with them, but the consequences of such action is usually 
imminent when she dies.  Meetings are held and important issues 
pertaining to members' welfare as well as the betterment of their 
families of origin and other issues are discussed. It is important 
that Nwada identifies with the group. (Ene, 20) says that any 
Nwada who does not belong to the group is either an outsider or 
she has been ostracized by the group or her community over some 
abominable acts. 

 The different names not withstanding, Igbo people hold 
Ụmụada in very high esteem because of the unique and diverse 
roles they play in their various communities, but they are mainly 
known for their advocacy and diplomacy in times of family 
dispute and crisis. They are very hardworking, disciplined and 
always stand for truth in their dealings especially in their ancestral 
home. These women groups in traditional Igbo society play vital 
roles in enshrining and sustaining peace and order in the family 
and community at large. This study focuses on the contributions of 
Umuada in Chinedum Ofomata's Ihe Ọjọọ Gbaa Afọ. Igbo people 
celebrate, respect and honour this women group. In Awka a man 
must postulate in the form of kneeling down to greet an Ada who is 
married and has joined Ụmụada group. 
Hence they say 'ikpele'meaning I'm on my knees, while she replies 
'zọọ ọtọ or niri'meaning rise. They are known for peace making, 
but abhor infringement of their rights. This is usually seen during 
funerals. In this kind of situation, Ụmụada would deal with the 
defaulting family member and proceed with the burial rites. It is 
mostly at such events that family matters and grievances are 
brought to them because they are always complete, and when a 
defaulter proves stubborn they fine the person or better still 
dismiss and boycott the funeral which would cost more problems 

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COOU JOFOCUS: COOU Journal of Folklore and Cultural Studies, Vol. 3, No. 1, 2023
Dan C. Okoye: Voicing the Socio-Cultural Disciplinary Roles of Ụmụada 
in Ofomata's Ihe Ọjọọ Gbaa Afọ



in a family as a result of various factors such as poor socialization, 
misunderstanding, poor relationships between the husband and 
wife, wrong associations, disrespect, irreconcilable differences 
among spouses and with relatives, Ramsbotham, Woodhouse & 
Miall (2016) noted that family conflict resolution involves 
identifying and resolving the deep-rooted causes of family 
conflict in order to kill any violent or hostile attitude among the 
family members.In the case where this conflict is not properly 
managed, it could reach the point of serious violence which could 
lead to divorce or threaten the peaceful co-existence of the family 
and the community at large.
(Chukwu, 99) states the importance of otu Ụmụada when he says:

Otu Ụmụada is a vital force in their natal lineage. They not 
only serve as a police force over lineage wives but they are 
also peace mediatory within their natal and marital 
lineages. They serve as the supreme court of appeal on 
female matters as well as the watch dog of males' political 
arm of the government (Chukwu, 99).

(Uchem, 113) affirms that Igbo women at this period were not 
marginalized in the traditional Igbo society because of their 
relatively high socio-economic status. These women are known to 
be fearless and they expose evils in their society which people hid 
or are afraid to reveal. (Amadi, 76) notes that the Ụmụada 
understands their strength and weaknesses. Their great 
responsibilities in child birth and child rearing are very 
demanding, and they respect the rights and power of men. (Okodo, 
43) explains the role of Ụmụada during burial ceremonies:

They are so vital that if they did not end their function very 
well, the funeral is said not to have taken place. It is when 
they divide food stuff and ingredients given to them that 
the soul of the dead member of their kindred is said to rest 
in peace. The Igbo man will then say that the dead man has 
reached the land of the spirits (Okodo, 43). 

sanctions which may include heavy fines and other measures. 
Certainly, male elders will go to a great length to avoid 
confrontations with Umuada and in this way, the women 
indirectly exert a strong influence on the affairs of the state. 
(Onyeanu, 72) in examining the role of Ụmụada in Mbaitolu in 
Imo State explains that this group is referred to as Ụmụmgboto 
institution. She asserts that:

Mgboto is a broad name for every female offspring or 
daughter in Owerri zone (Mbaitolu inclusive). Ụmụgboto 
is its pluralized form, though in Igboland generally, they 
are known as Umuadaand Ụmụgboto signifies a group of 
Ada (daughters). The Ụmụgboto traditional institution is 
an association of mature daughters of the different 
families/kindreds/villages who are either married within 
or outside their fatherland (Onyeanu, 72).

(Isichei, 74) describes Ụmụada as a pressure group that reacted to 
any misdeed that occurred in the village. They also “disciplined 
offending women” through seizure of property and through 
ostracizing. They also supported the “wise” decision of the 
menfolk and acted as peace envoys during wars. (Agbasiere, 39) 
affirms that “apart from their general role as advisers, women have 
their council of female elders, parallel to the council of male 
elders. Ụmụada in most cases serve as a consultant body in their 
families. Their opinion is sought after in many delicate and 
complicated cases. They proffer solutions on various issues. They 
take actions against women who oppress their husbands and vice 
versa. A wife who feels her husband is not treating her well or has 
some unresolved issues with her husband may seek the advice or 
involvement of Ụmụada from that particular familyto . If it 
becomes tough, the general Ụmụada of that kindred would wade 
in. the role of Ụmụada in conflict resolution is usually ignored as 
their obnoxious practices are always emphasized. Family conflict 
resolution remains a priority in every Umuada gathering. It comes 
above their personal welfare as a group. Since conflict could arise 

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COOU JOFOCUS: COOU Journal of Folklore and Cultural Studies, Vol. 3, No. 1, 2023
Dan C. Okoye: Voicing the Socio-Cultural Disciplinary Roles of Ụmụada 
in Ofomata's Ihe Ọjọọ Gbaa Afọ



dancing, singing, theatrical performances and traditional 
lyrical oral presentations (Ibemesi 215).

 It must be noted here that Ụmụada make peace between 
widows (their wives) and the in-laws (their kinsmen) to avoid 
degenerated crisis in the family and any party that does not agree 
to peaceful management of the conflict will face the wrath of 
Ụmụada.

 In light of the above, this study is anchored on the role 
theory of social behaviour. In the context of role theory, a role 
refers to the set of rights, obligations, and expectations  associated 
with a particular position in society. Roles are neither fixed nor 
inherent; rather, they are social structures that vary across  
cultures, societies, and even groups within a society. Scholars 
explain that role theory is a perspective that considers society's 
behaviour to be the acting out of socially defined categories. Role 
theory is a sociological perspective that holds that individuals in 
society have clear expectations and obligations attached to the 
roles they play. According to this theory, individuals play different 
roles in different social situations and their behavior is influenced 
by the expectations and norms associated with these roles. 
Sociology and Psychology suggest that these roles can vary 
depending on factors such as gender, age, occupation and social 
status. 

 Role theory which was propounded by Raph Linton in 
Sociology and George Herbert Mead in Psychology posits that 
roles are occupied by members of a group known as actors, who 
can approve of some social roles considered legitimate and 
constructive with punishment for violators of such norms. 
Additionally, role theory emphasizes the importance of 
socialization in the development and understanding of roles. 
Through socialization, individuals learn the expectations and 

During funeral ceremonies, Ụmụada also ensured that the wife of 
the deceased act in accordance with customs and traditions of the 
community. It was is their duty to shave off the hair of the widow 
on the last day of funeral to commence her full mourning period. 
The shaving of hair is being carried out by only the widows among 
them, although there have been instances where Ụmụada have 
been accused of maltreating their fellow women in this period of 
bereavement. If it happens that the widow of the dead man had 
maltreated the husband when he was still alive or has been accused 
of killing her husbands, Ụmụada engage in obnoxious custom of 
forcing them to drink the water used in bathing the corpse to 
establish their innocence, although this practice is no more in 
vogue, but punishments still awaits any woman in their family 
accused of any of the above mentioned atrocities. 
 Although Ụmụada play significant socio-cultural roles in 
conflict resolution in their families, abuses of such authority are 
reported to be on the increase. Sometimes these women out of 
jealousy or hatred subject a widow to inhuman treatment in order 
to frustrate her. This is what (Uchem, 67), regarded as internalized 
oppression manifested in women who do sometimes oppress 
fellow women who are in weaker positions. In extreme cases, 
Ụmụada can ostracize and even place a curse on a member of the 
clan who had committed the forbidden before them, and the 
funeral of such a person would be boycotted, which would require 
appeasement, since the services of the Ụmụada in the funeral of a 
relative are indispensible, because absence of Ụmụada at a funeral 
means there is crisis in that clan (Agbasiere, 41).  In describing the 
role of Ụmụada at funeral, (Ibemesi 215) says:

It is found that the occasions of burials and funerals 
constitute, among other things, sources of entertainment. 
The performances they engage in do indeed help the chief 
mourners and the bereaved to bear the loss as they 
participate in, and enjoy a variety of activities and 
entertainments…The performances are in form of 

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COOU JOFOCUS: COOU Journal of Folklore and Cultural Studies, Vol. 3, No. 1, 2023
Dan C. Okoye: Voicing the Socio-Cultural Disciplinary Roles of Ụmụada 
in Ofomata's Ihe Ọjọọ Gbaa Afọ



Nkemdịlịm was so wicked that she does not welcome anybody 
into their house especially her husband's relatives. When she gives 
birth she hardly takes care of her child properly and most of the 
times refuses to breastfeed her child breast milk. Since she 
complains a lot about house chores being too much for her, Ikenna 
gave in to her demands and brings his younger brother Ejindụ to 
assist the wife in the house. Nkemdịlịm maltreats Ejindụ to the 
extent that the young boy runs away. When her Mother-in-law 
(Ikenna's Mother) stays with them in Enugu after receiving 
treatment, Nkemdịlịm maltreats and makes life unbearable for the 
poor woman to the extent that she insists that if her son does not 
take her home before Nkemdịlịm kills her that she will never 
forgive her son. Nkemdịlịm  also insists that Ikenna must bring her 
a house-help since Ejindụ is gone. She made Ikenna so 
uncomfortable that he was forced to bring Ogenna as their house-
help. 
 Since Ikenna married Nkemdịlịm he has never had peace, 
his life also changed drastically. His wife made life miserable for 
him and refuses to go to the village with him. She was forced to go 
the village when the father-in-law died. It was during this visit to 
the village that the Ụmụada after interrogating her about her 
relationship with her husband's family beat her when she proved 
stubborn and fights Afụlụenu, the leader of Ụmụada. They 
humiliate and compel her to crawl around on her knees pleading 
for forgiveness. They fine her one big goat, five healthy fowls, 
twelve tubers of yam and one thousand naira before they would 
allow her to remain in their village as a wife. She later runs away to 
an unknown destination leaving everything. Ikenna later marries 
Ogenna the house-help and peace was restored in his life.

Socio-Cultural Disciplinary Roles of Umuada in Ofomata's 
Ihe Ọjọọ Gbaa Afọ
 In the novel, the first incident and mention of the massive 
power of Umuada was in chapter eight, after Ikenna's parents and 

norms associated with different roles as well as how to perform 
these roles effectively. Socialization can occur through many 
agents, such as family, friends, educational institutions, and the 
media. Role theory emphasizes the role of Umuada in Igbo 
society. Umuada, as daughters of the community, are expected to 
fulfill certain roles and responsibilities by supporting and 
preserving the cultural and traditional practices of their ancestral 
homes. This can be seen in their involvement in ceremonies, 
festivals, rituals, economic activities and the financial well-being 
of their families and the community at large. Role theory also 
gives an in depth understanding on how Umuada navigate and 
negotiate their roles in traditiona Igbo society as examplified in 
Chinedum Ofomata's Ihe Ọjọọ Gbaa Afo. It recognizes that roles 
are not defined but are constantly negotiated and influenced by 
various social factors. Umuada may face challenges in fulfilling 
these roles, however, they continue to play a significant role in the 
Igbo society, adapting to new challenges and still being important 
in the social fabric of their ancestral homes. 

Synopsis of IheỌjọọ Gbaa Afọ (1999)
 The story is about Ikenna a handsome young man was seen 
living a reckless life after he has gotten a job in the city of Enugu. 
He womanizes, drinks. He lives an extravagant life. In one of his 
philandering, he carried a ghost to his house in the form of a 
woman he saw on the road. This ugly experience makes him to be 
cautious and plan his life. Although his womanizing lifestyle 
makes two women-Ego and Ngọzị to fight over him in his house, 
he later marries Nkemdịlịm because of her beauty despite the 
warming from his family members and friends. Nkemdịlịm after 
her marriage to Ikenna turns into a viper and oppressor. She was 
jobless and nags practically about everything. She deals 
mercilessly with everybody who comes her way. She frustrates 
her husband and his friends, and family members. She creates 
enmity between her husband and his friends and family members. 

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COOU JOFOCUS: COOU Journal of Folklore and Cultural Studies, Vol. 3, No. 1, 2023
Dan C. Okoye: Voicing the Socio-Cultural Disciplinary Roles of Ụmụada 
in Ofomata's Ihe Ọjọọ Gbaa Afọ



rat's ear. What a lady we married as wife is doing in this 
family is no longer funny. She is causing disunity and 
havoc.  If you don't know what to do about her, we know.  
We don't want this thing to go on. Make hay while the sun 
shines.” (Gloss from the researcher)

 From the above statement, it shows that Ụmụada through 
various means enforce compliance to community norms thereby 
obtain obedience and submission, and also punish defaulters. 
Ụmụada Punish Suspects mercilessly especially any woman 
suspected to be disobedient to her husband who is their brother. 
Not just about being disobedient, Ụmụada punish women married 
into their ancestral homes who are found wanting in good 
character. If a woman is found responsible for the death of her 
husband or any of her husband's relatives, she would be verbally 
abused, cursed, at times beaten. In rare cases to prove that she is 
innocent, she is compelled to drink the water used to bath the 
corpse. In Ihe Ọjọọ Gbaa Afọ, when Ụmụada summoned 
Nkemdịlịm, they wanted to advise, caution and discipline her so 
that she will desist from her bad behaviours and atrocities in their 
family. They serve loads of advice in enshrining and maintaining 
peace.

Afụlụenu si ebe ọ nọ kulie were tuo Ụmụada ibe ya aha, ha 
wee kwe ya. O wee sị Nkemdịlịm, nne, anyị nụrụ ike dị 
egwu ị na-akpa n'Enugwu. ọ bụ ya kpatara Ụmụada jiri sị 
ka ha kpọọ gị were kelee gị nke ọma. Ha sịkwazịị ka ha 
were ohere a kelee gị etu i si were na-achọ ka i gbuoro anyị 
nwanne anyị nwoke bụ Ikenna. Kemgbe Ikenna lụchara gị 
ka o jiri were si na mmadụ pụọ. Onye ọ bụla hurụ ya 
anaghịzị  ama na ọ bụ Ikenna ka ọ hụrụ....I mekataala 
Ikenna ihe, ọ naghị azọsi ọkpa ike n'ala. Kemgbe ọ lụchara 
g ị ,  o  nweghịkwa  ihe  nd ị  ọgbọ  ya  na -eme o 
mepụtara.(IOGA 229)

Afụlụenu got up from where she was and hailed her fellow 
Ụmụada; they answered.  She then said to Nkemdịlịm, “we heard 

kindred invited him home over the excesses and atrocities of his 
wife, Nkemdilim. Apart from Ikenna's mother, Afụlụenu (Ikenna's 
paternal Aunty) was the only female member of that particular 
gathering. It was obvious to them that Nkemdịlịm has subdued 
Ikenna, and they must retrieve him from her stronghold, hence:

Onye ọzọ tinyere onụ n'okwu, bụ Afụlụenu. Ọ sịrị Ikenna, 
“ihe m na-atụkwasa n'ihe ndị ahụ ndị bu m ụzọ kwuo okwu 
kwuru bụ na ọ bụrụ na nwoke emeghi ihe o jiri bụrụ 
nwoke, nwaanyị ememinaa ya. Nwa m, nwoke nwaanyị 
na-afụrụ ọja na-eji ọkpa awụla be ndị mmụọ. Ikenna ọ bụrụ 
na nwunye gị ahụ anyịla gị, ị kpọdatara ya Umụada ka anyị 
nye ya oche ọ ga-anọ. Ọ bụrụ na ụmụ nwaanyị ibe ya 
mechaa ya ihe o kweta n'ezie na mmiri ọkụ na-egbu mbe. 
Kpọtara anyị ya ka anyị gosi ya ihe ọkụ ji ntị oke eme n'ihi 
na ọ bụ amara ụma na-adara ọchị, ọ dị ka ọchị a na-akwatụ 
mmadụ. Ihe a nwatakịrị nwaanyị a ị nụtara na-eme 
n'ezinaulọ a atọghịzị ọchị chaa. Ọ bụrụ na ị maghị ihe ị ga-
eme ya, anyị maara. Anyị achọghị ka ihe a na-ebe bere na-
aga. Were ugbua chi ka dị were chọwa ewu ojii maka na ị 
hapụ ịkwọ ya bụ mmiri ugbua ọ dị n'obo ọkpa akpachaghị 
anya, o rie mmadụ. Ị hapụkwanụ ya ka o too rie 
mmadụ.”(IOGA 185).

 Another person who spoke was Afụlụenu, she said 
to Ikenna, “what I am adding to what those who spoke 
before me have said is that if a man does not do what he is 
supposed to do to as a man, a woman would abuse and 
render him useless.  My son, a man who is being 
controlled by a woman meets his waterloo so soon. If your 
wife has grown stubborn that you cannot handle her, 
please bring her down to Umuada so that we can give her a 
suitable punishment for her offences.  If his fellow women 
deal with her she would affirm that hot water kills turtles.  
Bring her to us so that we can show her what fire does to a 

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COOU JOFOCUS: COOU Journal of Folklore and Cultural Studies, Vol. 3, No. 1, 2023
Dan C. Okoye: Voicing the Socio-Cultural Disciplinary Roles of Ụmụada 
in Ofomata's Ihe Ọjọọ Gbaa Afọ



ọnọ ugbu a abụghị Enugwu, ọ bụghịkwa ya na Ikenna nọ, 
na ọ bụ ya na Ụmụada nọ. Mgbe Ụmụada jiri mara na ihe 
Nkemdịlịm ga-eme ka dị n'ihu bụ oge ọghọdoro Afụlụenu 
n'ọgọdụ were jụọ ihe o mere ya o jiri tie ya ihe…Ihe ahụ o 
mere kụrụ Ụmụada gem n'isi. Ara pụrụ ha niịle ozigbo. Ha 
niịle were si ebe ha nọ were makwasị Nkemdịlịm ka Agụ 
agụụ na-agụ were chọọ ka ha rie ya na ndụ. Mgbe 
Nkemdịlịm hụrụ na ọdịghị onye na-azọ ya azọ, kama ọ bụ 
ogbugbu ka onye ọ bụla chọrọ ka e gbuo ya, ọ malitere tiwe 
mkpu akwa na-arịọ Ụmụada ka ha hapụzie ya (IOGA 232-
233).
 When they narrated to Nkemdịlịm all her evil 
deeds, they also questioned her, but Nkemdilim looked at 
them with disdain…While the women were waiting for 
Nkemdịlịm to answer their last question, before they 
would recommend a suitable punishment for her, 
Nkemdịlịm gave them a scornful gaze and asked them if 
they just summoned her for those questions. She asked 
them if they had exhausted their questions or there are still 
more. If they still have more questions, they should be fast 
about that because she does not want to listen to their 
pathetic tales anymore.  Ụmụada have found what they 
were looking for; the signal has been relayed.  
Nkemdịlịm's harsh response was a deep blow to them. 
Afụlụenu stood up angrily from where she was sitting, 
went straight to Nkemdịlịmand slapped her mercilessly to 
explain to her that the she was before Ụmụada in Odunta 
and not Ikenna her husband Enugwu.  When Ụmụada 
knew that Nkemdịlịm was out to face them violently was 
when she quickly held Afụlụenu by her wrapper asking her 
what she has done to deserve the slap…What she did made 
them furious.  All of them went haywire.  They all came 
out and pounced on Nkemdilim so hard like a hungry tiger. 
When Nkemdilim discovered that she was at the mercy of 

of the awesome power you wield in Enugu.  That is why Ụmụada 
requested your presence here so that we can appreciate you very 
well.  They are also using this opportunity to thank you for 
wanting to kill our brother, Ikenna.  Ever since Ikenna married 
you, he has been denied freedom and interactions with people. 
Anyone who sees Ikenna hardly recognizes him anymore... You 
have dealt mercilessly with Ikenna and made life miserable for 
him that he could hardly stand on his feet. Since he married you, he 
has not achieved anything like his peers.” (Gloss from the 
researcher).

 Ụmụada also intervene in matters concerning their 
colleagues. They ensure that the widows among them are not 
maltreated by the kinsmen of their late husbands. They  do not 
stomach insolence and neither do they keep mute while a member 
is being humiliated in their presence, especially in their bid to 
resolve conflicts among couples or prevent an ugly situation from 
rearing its head. In such situations, they take drastic measures. 
This was clearly seen in the novel when Nkemdịlịm wanted to 
humiliate Ụmụada during the funeral of her father-in-law. She had 
ignored their questions, and when she decided to reply them at her 
own will, she gave a harsh and unacceptable response. This 
greatly provoked Afụlụenu, the leader of the women.

Oge ha na-agwa Nkemdịlị ihe ndị a ma na-ajụkwa ajụjụ 
ndị a. Nkemdịlị nọ na-ele ya anya nleli...Ka Ụmụada na-
eche ka Nkemdịlịm zaa ha ajụjụ ịkpeazụ ha jụrụ ya tụpụ ha 
wee mara ihe ha na ya ga-eje. Nkemdịlịm lechaa ha anya 
were jụọ ha ma ọ bụ ihe ndị ahụ ka ha kpọọrọ ya ka o nwere 
ihe ọzọ. Onwee ihe ọzọ ha nwere ha ga-ekwu ka ha kwuo 
ka ọ pụwa n'ihi na ọ chọghịzị inụ ihe ndị ahụ ha na-akọ. 
Ụmụada ahụla ihe ha na-achọ. Okwu ahụ Nkemdịlị gwara 
ha ruru ha n'ahụ, Afụlụenu were iwe si ebe ahụ ọ nọ 
gakwuru Nkemdịlịm ebe ahụ ọ kwụ were ụra chara ọkụ 
machie Nkemdịlịm ntị abụọ iji wee kọwaara ya na ebe ahụ 

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COOU JOFOCUS: COOU Journal of Folklore and Cultural Studies, Vol. 3, No. 1, 2023
Dan C. Okoye: Voicing the Socio-Cultural Disciplinary Roles of Ụmụada 
in Ofomata's Ihe Ọjọọ Gbaa Afọ



At death, it re-occurs as the sharing and thus alleviation - 
of pain and sorrow but also cleverly ensures that the 
deceased is sent forth as solemnly as s/he was welcomed at 
birth through a celebration of his/her absence and an 
inscription of death (through rites of passage) as the 
threshold of a new life or immorality depending on one's 
beliefs. It must be noted here that solidarity remains an 
important factor in African sociology. The individual 
belongs to history, tradition and society and not vice versa 
(Ikwuemesi, 26).

When an elderly person dies, Ụmụada gather in the compound of 
the dead person to keep them company during mourning and 
funeral. They sing songs and dance in order to keep the place 
lively. After the burial of the dead person, the family of the 
deceased person will entertain them with food and drinks. If they 
are not satisfied with what was given to them, they may reject them 
and go ahead to fine the bereaved, especially in the burial of a 
fellow Nwaada. In Ihe Ọjọọ Gbaa Afọ, after Nkemdịlịm's ruffle 
with Ụmụada, she was made to apologize for her erratic behaviour 
that day. They also advised her extensively with stern warnings to 
desist from her evil and wicked characters. They reminded her that 
being a good wife who honours her husband builds a peaceful 
family. They proceeded to fine her heavily. Ụmụada also fined 
Ikenna for not taken care of his father whom they believed died of 
hunger and Nkemdịlịm's maltreatment. 

Ụmụada sịrị m gwa gị na ị ga-ahaara nha ma ọ bụrụ na ị 
gakwa anọ na be ha. Ha sịrị na ị ga-enya ha otu nne ewu 
gbara agba, ọkụkọ ise chara acha, mba ji iri na abụọ 
tinyekwara otu puku naịra ị ga-atụkwasa n'ihe ndị ahụ ị ga-
ewetara ha. Ọ bụzị mgbe i wetara ihe ndị a ka anyị ga-ejizi 
gwa gị etu ị ga-esi were biri be anyị...Naanị echi ka anyị 
nyedebere gị maka nha a ị ga-ahara anyị…ka Nkemdịlịm 
pụchara...Afụlụenu were gwa “Ikenna, Ụmụada sịrị na ị 
chọọ ka ha nọrọ, soro gị kwaa nna gị lara mmụọ, na ị ga-

Ụmụada, she started crying, begging them to let her 
go.(Gloss from the researcher)

In the novel, Ụmụada exhibited how they wield enormous 
authority in major events in their ancestral homes, especially 
during funerals. This was greatly seen in the novel during the 
funeral of Ikenna's father when Afụlụenu (Ikenna's Paternal 
Aunty) and other Ụmụada took the stage in given their 'brother' a 
befitting burial while exercising their authority. Patricia Okoye 
explains that in Awka in the late 90s, Ụmụada were not given 
foods, drinks and items like of today during funeral. Those days, 
Ụmụada will spend seven days in the deceased household during 
funeral, although they could be served local delicacies from the 
household. It was an era when foods and drinks were not served 
during funeral. She added that it was not all the Ụmụada in a 
community but just the ones who are directly related to the 
deceased. Other members of the Ụmụada will come and go back to 
their respective homes at the end of the day. Whenever there was a 
death in the family, Ụmụada played vital role during the funeral 
ceremony. They sleep in the deceased compound for a number of 
days  starting with wake. Those days till early year 2000 when 
corpses spend a night in their own compounds before interment 
the next day, Ụmụada would keep vigil all though the night with 
the corpse while the men folk went to bed. This women group 
show solidarity at death (Personal Communication 24/6/2023).
Ifeyinwa Nwosu from Nibo explained that traditionally, Ụmụada 
believe in solidarity that a loss to one is a loss to many  and that the 
Igbo world view is circumscribed by solidarity from birth through 
adulthood and death. Although in Igbo society, it is believed that 
death is a personal experience for the dead but it is a communal 
issue not just the immediate family, but the extended family-
Nwada (Ụmụada). (Personal Communication 28/6/2023). 
(Ikwuemesi, 26) emphasized the Igbo philosophy of solidarity at 
death: 

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COOU JOFOCUS: COOU Journal of Folklore and Cultural Studies, Vol. 3, No. 1, 2023
Dan C. Okoye: Voicing the Socio-Cultural Disciplinary Roles of Ụmụada 
in Ofomata's Ihe Ọjọọ Gbaa Afọ



In the novel which was set in a modern society, the writer, 
Chinedum Ofomata shows that development and trends do not 
deter Umuada from playing their socio-cultural roles. When 
Nkemdilim discovered that she has been overpowered by 
Umuada, she packed her things and fled Odunta the next day, even 
though the funeral has not ended, Umuada sent some delegates to 
Enugwu to make sure she has not returned to her husband's 
apartment. This shows that they are united and determined indoing 
things with one accord. Despite the challenges they may face, 
Umuada continue to play a crucial role in preserving the culture, 
traditions, and economic well-being of the Igbo society.

 In the novel, Umuada acted as a “court, by asking 
Nkemdilim to pay fine, and bring some items to them for 
reconciliation. Issues relating to Umuada are delicate to handle. 
They are held in high esteem because of their power and position 
in customs and traditions, especially the men folk. In the course of 
instilling discipline, they do not tolerate interference until the 
defaulter pleads guilty and shows remorse, hence: 

Ndị niịle bịara mgbarụ onye garuo nso ebe ahụ Nkemdịlịm 
na Ụmụada na-akpọtụ, ha agwa ya ka o si ebe ahụ nye 
ohere n'ihi na okwu ahụ bụ okwu Ụmụada. Onye ọ bụla 
tinyere aka na ya, ọ bụrụ okwu ha na ya. (IOGA 233).
All the people who came to the funeral saw Umuada 
dealing with Nkemdilim and when they went close, they 
were warned to stay away that it is strictly Umuada case. 
Anyone who dares to interfere would face the heavy wrath 
of Umuada.(Gloss from the researcher)

Works Cited
Agbasiere, Joseph. Woman in Igbo Life and Thought.Routledge, 

2000.
Basden, George. Among the Ibos of Nigeria, Frank Cass and Co., 

1966.

ahaara ha nha. Ihe kpatra ha jiri si na ị ga-ahaara ha nha bụ 
maka na ị hapụrụ nna gị agụụ gbuo ya. Oge ọnwụ nna gị 
erubeghị, ọ bụ agụụ na ahụhụ gburu ya. Mgbe ọ nọ ndụ 
ịnaghị ele ya anya, ị naghị ajụ ase ya...n'ihi nke a, ị ga-aga 
ugbu a wetere anyị otu puku naiịra na narị naịra ise zuru 
oke tụpụ anyị emetụ ihe ọ bụla ọnụ. Ọ bụrụ na anyị chee gị 
nwantakịrị oge anyị ahụghị gị, anyị niịle alasaa ị nọdụzịe 
be nna gị kwawa ya (IOGA 238-239). 
Ụmụada said you must pay the following fines if must 
continue to stay in this family as our wife. They said that 
you will give them one big goat, five healthy fowls, twelve 
tubers of yam and one thousand naira.  It is when you bring 
these things that we will then tell you how you can live 
with us as our wife...You have only tomorrow to provide 
those things…after Nkemdịlịm left... Afụlụenu said to 
Ikenna, “Ụmụada said that if you want them to stay, and 
participated in your father's funeral you must pay a fine." 
The reason they said you must pay a fine is because you left 
your father to starve to death. Your father's death would not 
have occurred, it was hunger and suffering that killed him.  
When he was alive you did not take care of him... because 
of this, you must go now and bring us one thousand, five 
hundred naira, and if we wait for you longer than required, 
we would boycott this funeral, leaving you to bury your 
father alone.(Gloss from the researcher).

Conclusion
 This study explains Ụmụada as an association that binds 
together all the women who are born in the same clan or village. 
They seek the welfare of their family, kinsmen and the entire clan. 
In the entire Igbo land they are highly respected and are held in 
very high esteem. They help in the development of heir town and 
see that peace reigns supreme in their town. Generally in Igbo 
land, the power of Umuada is felt heavily in conflict management, 
reconciliation and disciplinary measures in their ancestral homes. 

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COOU JOFOCUS: COOU Journal of Folklore and Cultural Studies, Vol. 3, No. 1, 2023
Dan C. Okoye: Voicing the Socio-Cultural Disciplinary Roles of Ụmụada 
in Ofomata's Ihe Ọjọọ Gbaa Afọ



Okodo, Ikechukwu. “The Igbo Traditional Polity as the Bedrock 
of Nigerian Democracy”, in Artsand Humanities 
Quarterly, Vol.I, No.1 Edited by Umeasiegbu, Rems 2006, 
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Onyeamu, L. The Nigeria Civil War and Mbaitolu Women,1967-
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University, 2018. 

Ramsbo tham Ol ive r,  Woodhouse ,  Tom and  Mia l l , 
Hugh.Contemporary Conflict Resolution, 4th edition, 
Polity, 2016

Ubesie, Tonie. Odinala Ndi Igbo, Oxford UP, 1978.

Uchem, R. N. Overcoming Women's Subordination in Igbo 
African Culture and in the Catholic Church: Envisioning 
a n  I n c l u s i v e  T h e o l o g y  w i t h  R e f e r e n c e  t o 
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Ugwu, Angela Nkechi “Umuada and Family Conflict Resolution 
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State”, Nigeria International Journal of Peace and 
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Chinedum Ofomata, Ihe Ojoo Gbaa Afo, Format Publishers, 1999.

Chukwu, G. “Igbo Women in Politics: Historical Analysis.” The 
International Journals of African Studies vol.6, 2007, pp 
99.

Elechi, Amadi. Ethics in Nigerian Culture, Heinemann   
Educational Book, 1982.

Emejulu, Ifeyinwa and Umeagudosi, “Changing patterns in the 
role of Umuada in Igbo social formations” in 
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Humanities vol.4 no.4, 2019, pp 73.

Ene, M.O, “The Concept of Umuada in Igbo Land”, Ndigbo 
International Magazine, Aug.14, 2007, pp. 20-21.

Ezeuko, Romanus. Ewumewu, Omenala, Ofufe na Nkwenye Ndi 
Igbo, Etukokwu Printing Press, 1986.

Ibemesi Felicia. “Performance of Umada/Umuokpu at Funeral 
Ceremonies In Anambra State.” In Death and the Creative 
Instinct: Mortuary Acts and Arts Among Some African and 
Diaspora Communities Edited By Chuu Krydz 
Ikwuemesi, The Panafrika Press 2020, pp 215.

Ikwuemesi, Chuu Krydz, “Celebrating tragedy: Art And Theatre 
In The Anatomy Of Death And Funeral In Africa” In Death 
and the Creative Instinct: Mortuary Acts and Arts Among 
Some African and Diaspora Communities Edited by Chuu 
Krydz Ikwuemesi, The PanAfrika Press 2020, pp 26. 

Interviews Mrs. Patricia Okoy –Awka –24, June 2023, Mrs. 
Ifeyinwa Nwosu–Nibo–28, June. 2023.

Isichei, Elizabeth. IgboWorld, Macmillan Press, 1977

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COOU JOFOCUS: COOU Journal of Folklore and Cultural Studies, Vol. 3, No. 1, 2023
Dan C. Okoye: Voicing the Socio-Cultural Disciplinary Roles of Ụmụada 
in Ofomata's Ihe Ọjọọ Gbaa Afọ


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