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This work sought to examine and analyse the significance of kolanut in Igbo land. In order to enable us correct the general negligence over our culture chapter one however, examined the background of the study, statement of the problem, purpose of the study, significance of the study, research questions, scope of the study and limitation. Chapter two looked into review of related literature in order to ensure the significance of kolanut in Igbo land. Chapter three also looked into the discussion of the kolanut. Finally, chapter four looked into the relevance of the study to our society, it’s implication, summary and conclusion.



Background of the study

The Igbos found in the Eastern part of Nigeria with over twenty million of people is a friend race. In an orthodox Igbos setting, no person would come across another without exchange foreigner, are quickly to comprehend this common situational behavour of the people that becomes boiling though expressing genuine good will. Any neglect of this act constant salvation or greeting advertises one as an uncultured person. The only time one could ignore this tradition and yet one is understood is during moving period or at virtual situations. This expression of good will get to it’s climax on the presentation of kolanut to a guest Nwosu (2003).

However, Nwosu (2003) said that every responsible Igbo man is constantly and reasonably equipped at any time to dramatize, this expression of goodwill to visitors especially those who are known to be host and to others who are not familiar. In readiness for this expectation, he does posses in his home a wooden platter dish called (Okwa Oji) prepared and kept for the Sole purpose of Kolanut.

Whenever visitor comes, after brief exchange of greeting the host symbolically expresses his hospitality and companionship to the guest by presenting him with kolanut. The friend-ness open heartedness and love is manifested in the splitting of the kolanut into fragments according to tradition for the consumption of all.

Also; for example, Jesus Christ were to be born in Igbo land physically, he would have used the kolanut as a covenant of this body as demonstrated on holy Thursday before his death on Good Friday that ushered in the salvation of men according to Christian belief of life after death.

Equally, Nwosu (2003) observed that some intellectual and academic are usually not at easy when their guest are not offered kolanut. Their confusion is neither the affordability nor the problem availability of the kolanut. Their problems rather centre on this society belief and value for the kolanut. Generally, they assumed to be people who are knowledgeable and therefore cannot fail common non-make mistakes in observing certain customs.

Unfortunately, some of these people do not know as we wrongly assume, especially, when it concerns kolanut customs, some defined their ignorance by saying “let us forget all these kolanut protocol, it is not important for now” some will try to impose their formulated kolanut customs on the entire people in order to live up to expectation. The few of them who try to impose their concepts then disagree with the hardcore traditionalist. Being highly regarded in the societal customs. This battle can last for hours and at times strains relationship.

Another situation can also be observed when a misconception is allowed to prevail in a given situation: either it was not challenged enough to correct the errors. The disciples of misconception support their belief with the recent reference. This misconception may indeed win again and yet the reality struggles to germinate.

This research wets the ground for the ignorantly buried reality to germinate. It is important that every person picks and reads it in order to bring under control the kolanut “Palaver”. This research therefore tries to explain what the royal nut is and how it is presented, broken, and distributed to a guest in Igbo land.

The origin of kolanut in Igbo land from the cultural perspective, cannot be accurately determined, primarily due to the fact that kolanut has existed for several centuries or years before the advert of recorded history was mainly stories passes from generation to generation. Legends or stories handed as historical with their usual enrichments and deformities.

Nwosu (2003) observed that, the tradition at the origin of kolanut has various versions for different people and even for different places. The story has continued to move from one generation to another especially among the Igbo race in Nigeria. However, the basic fact remains that this Igbo race discovered the kolanut when they settled in the tropical forest of West Africa.

Their stapled food then was made up of wild fruits plucked from flowering plants, or tress and animals killed in the forest.

It was during some of the exclusion for food that they discovered the fruit and look some of them and went back to their respective encampments. It was understood that various traditional food processes such as roasting, boiling, pounding, grinding etc. were carried out but it was finally realized that eating the fruit raw gives it better task than other forms experimented on.

The royal or sacred position the shape, structure, and component parts of the kolanut that fascinated every person that came across the kolanut. This characteristic attracted special attention anywhere the kolanut was taken to, it was this phenomenon that created a special feeling around kolanut. The regularly encouraged attraction attentions and discussion among customers.

On appearance of this kolanut, the immediately questions are ensued C. Onwukwe (1980). Which colour could the kolanut have if it is peeled? Can you guess? What do you think would be the shape or structure of the kolanuts? These types of questions and answers, which could waste some time, continued until they metamorphosed into an oral customary celebration based on the kolanut and thereafter turned to be an accepted tradition for the entire Igbo race.

Through interactive activities within the social settings of Igbo tribe.

The customs of the Igbo is informed to a great extent exception for a few slight variation in his application. Such important uniformity among the Igbos in Nigeria is, the use of kolanut for welcoming visitors as an expression of good will to them. This tradition has acquired so much  significance generally accepted by the entire Igbo people’s world as their bread of sacramental communion (Oriko) or (Igbo), one observes that kolanut represents unity in diversity as reflected in it’s composition.

The kolaunt has various Lobes or pieces fused together without a physical force  binding them together. The kolaunt remains like that unit an external force dismantles the lobes into pieces. The igbo word exactly manifested is lide manner as the kolanut.

There are many speech  in communities  and yet they speak one language, many cultures exist and yet,  Igbos have one tradition and also in marriage, yam festival, little taking, worship of one supreme being (God).


Oji is a three words representing three Igbo words;

According to Nwosu (2003) “O” is for “Omenala” (customs) “J” represents “Jikotara” (that unites) “I” depict “Igbo”. Thus oji refers to omenala, Jikotara, Igbo, meaning custom that unites the Igbo.


This point of view seeks to examine and explain the significance of kolanut in Igbos contemporary society as a principal case of study. Also efforts are made to highlight the meaning of the kolanut towards attending to guess in entire Igbos race, which includes to the extent has kolanut contributed economical to human need in the land. They have also been some contention between traditions religious on offering of fruit to the ancestor, there are series of negative effectively or attention by scholar on the significance of the kolanut in entire members of Igbos land.


Base on the point of view stated about the purpose of this study include:

  • To find out the socio-religious significances of kolanut in Igbos land.
  • To discovered the belief of the elite that kolanut is an old stuff and to find out whether there is any comparison with kolanut.
  • To know the importance of inviting the especially quest of honour in occasion.


In view of problem above, this study suggest answers to the following questions.

What was the cause of the new fruit or negligence in entire Igbo land?

What are the most importance and efficient way of reducing cold attention by towards kolanut?

Did kolanut have any socio-religious significance in entire Igbos land?

What was the cause of celebration the new yam festival in Igbo land?

Why should the ancestors be invited during the consumption of kolanut in entire member of Igbo land?



The scope of this study shall include the assessment of the socio-religious remarkable important of the new yam festival in Igbo land and culture in western part of Nigeria. so also, more emphasis shall be laid on the view of some commitment in entire member of Igbo land about the new fruit and culture that is  in Orumba North local government.



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