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 64 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 65 66 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 67 68 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 69 70 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. 71 72 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 73 74 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 75 76 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: 77 78 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. 79 80 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, pp.43. Onyeamu, L. The Nigeria Civil War and Mbaitolu Women,1967- 1980. A Ph.D Dissertation submitted to the Department of History and International Studies, Nnamdi Azikiwe 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 Women.Dissertation, 2001. Ugwu, Angela Nkechi “Umuada and Family Conflict Resolution For Sustainable Community Development in Enugu State”, Nigeria International Journal of Peace and Conflict Studies (IJPCS), Vol. 6, No 1, June/July, 2019. 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 Socialscientia Journal of the Social Sciences and 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 81 82 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 Page 32 Page 33 Page 34 Page 35 Page 36 Page 37 Page 38 Page 39 Page 40 Page 41