Igbo culture
Igbo Culture () are the customs, practices and traditions of the Igbo people of southeastern Nigeria. It consists of ancient practices as well as new concepts added into the Igbo culture either by cultural evolution or by outside influence. These customs and traditions include the Igbo people's visual art, music and dance forms, as well as their attire, cuisine and language dialects. Because of their various subgroups, the variety of their culture is heightened further. Music. The Igbo peoples have a melodic and symphonic musical style, which they designed from forged iron. Other instruments include opi otherwise known  as Oja a wind instrument similar to the flute, igba, and ichaka. Another popular musical form among Igbo people is highlife, which is a fusion of jazz and traditional music and widely popular in West Africa. The modern Igbo highlife is seen in the works of Prince Nico Mbarga Dr Sir Warrior, Oliver De Coque, Bright Chimezie, celestine ukwu and Chief Osita Osadebe, who are some of the greatest Igbo highlife musicians of the twentieth century. There are also other notable Igbo highlife artists, like the Mike Ejeagha, Paulson Kalu, Ali Chukwuma, Ozoemena Nwa Nsugbe. Art. Igbo Art is known  for various types of masquerade, masks and outfits symbolizing people, animals or abstract conceptions. Igbo art is also known for its bronze castings found in the town of Igbo Ukwu from the 9th century. Igbo art is any body of visual art originating from the people of the Igbo. Igbo culture is a visual art and culture Mythology. While today many Igbo people are Christian, the traditional ancient Igbo religion is known as Odinani. In the Igbo mythology, which is part of their ancient religion, the supreme God is called Chineke ("the God of creation"); Chineke created the world and  everything in it and is associated with all things on Earth. To the ancient Igbo, the Cosmo is divided into four complex parts: Alusi. Alusi, also known as Arusi or Arushi, are minor deities that are worshiped and served in Igbo mythology. There are a list of many different Alusi that exists within each community and each has its own purpose. When there is no longer need for the deity its is returned back to its source,through the help of a Chief Priest or Dibia,who is aware of the procedure and ensures that its done properly. Mmuo Mmuo  simply means spirit. It is either a good and godly spirit (mmuo oma) or it is an evil spirit (mmuo ojo). Like the Ogbanje spirit , it is seen as an evil spirit (mmuo ojo)and anyone possessed by this spirit is given a spiritual attention. Yam. The yam is very important to the Igbo as it is their staple crop. There are celebrations such as the New yam festival () which are held for the harvesting of the yam. The New Yam festival () is celebrated annually to secure a good harvest of the staple crop. The festival is practiced primarily in Nigeria  and other countries in West Africa. Traditional marriage The traditional marriage is called Igbankwu. This is the case where the groom and his family members of which a man (brother or uncle) must be present to represent the groom's father if he is late,they viisits the bride's family to ask the father's permission to marry his daughter and this happens in the first visit.In the second visit, there is always a presentation of kola nut and wine after which the bride price is being negotiated by the two fathers and a presentation of the marriage  list. It takes about three to four visitation before the bride price is finally settled. During the ceremony, the bride's father fills a cup with palm wine, hands it over to the daughter and she is to go in search of the groom in the midst of the crowd with the wine, being distracted by the people she will have to find him so she can offer him the drink then, they will botth dance to her father. On getting there, they both kneel before him and he will give them his blessings. After that, the both come out  and dance for a while before taking there sits, then refreshment takes place followed by presentation of gifts, then a little or no speach from the MC, closing prayer and departure. Traditional attire. Traditionally the attire of the Igbo generally consisted of little clothing as the purpose of clothing then was to conceal private parts, although elders were fully clothed. Children were usually nude from birth till their adolescence (the time when they were considered to have something to hide) but sometimes ornaments such as beads were worn around the waist for medical reasons. Uli body art was also used  to decorate both men and women in the form of lines forming patterns and shapes on the body. With colonialism and the Westernization of Igbo culture, Western styled clothes such as shirts and trousers over took traditional clothing. Women. Women carried their babies on their backs with a strip of clothing binding the two with a knot at her chest. This baby carrying technique was and still is practiced by many people groups across Africa, including the Igbo. This method has been modernized in the form of the child carrier. In most cases Igbo women did not cover their chest  areas. Maidens usually wore a short wrapper with beads around their waist with other ornaments such as necklaces and beads. Both men and women wore wrappers. Men. Men would wear loin cloths that wrapped around their waist and between their legs to be fastened at their back, the type of clothing appropriate for the intense heat as well as jobs such as farming. Men could also tie a wrapper over their loin cloth. Modern traditional attire. Modern Igbo traditional attire is generally made up, for men, of the Isiagu top which resembles the African Dashiki. Isiagu (or "Ishi agu") is  usually patterned with lions heads embroidered over the clothing, It can also be plain, (usually black). It is worn with trousers and can be worn with either a traditional title holders hat (a fez named okpu agu or agwu), or with the traditional Igbo stripped men's hat (which resembles the Bobble hat). For women, an embodied puffed sleeve blouse (influenced by European attire) along with two wrappers (usually modern "Hollandis" material) and a head scarf are worn. Chieftaincy Title. Highly accomplished men and women are admitted into their noble orders for people of title such as Ndi Ozo or  Ndi Nze. These people receive insignia to show their stature. Membership is highly exclusive, and to qualify an individual need to be highly regarded and well-spoken of in the community. Apprenticeship. The Igbo have a unique form of apprenticeship in which either a male family member or a community member will spend time (usually in their teens to their adulthood) with another family, when they work for them. After the time spent with the family, the head of the host household, who is usually the older man who brought the apprentice into his household, will establish () the apprentice by  either setting up a business for him or giving money or tools by which to make a living. This practice was exploited by Europeans, who used this practice as a way of trading in enslaved people. Olaudah Equiano, although stolen from his home, was an Igbo person who was forced into service to an African family. He said that he felt part of the family, unlike later, when he was shipped to North America and enslaved in the Thirteen Colonies. The Igbo apprenticeship system is called Imu Ahia or Igba Boy in Igboland which became more prominent in among the  Igbos After the Nigerian civil war. In a quest to survive the £20 policy which was proposed by Obafemi Awolowo that only £20 be given to every Biafran citizen to survive on regardless of what they had in the bank before the war and the rest of the money were held by the Nigerian government. Petty trade was one of the only ways to build back destroyed communities as well as Farming, but then, farming required time that was not readily available at that moment. Basically, most people went into trading. This Imu-Ahia/Igba Boy model was  simple, it works in such a way that business owners would take in younger boys which can be relative, sibling or non-relative from same region, house them and have them work as apprentices in business while learning how it works and the secrets of the business. After the allotted time for the training was reached, 5–8 years’ time, a little graduation ceremony would be held for the Nwa Boy (the person that learnt the trade). He would also be paid a lump sum for their services over the years, and the money will be used to start a business  for the Nwa Boy. Osu caste system. Osu are a group of people whose ancestors were dedicated to serving in shrines and temples for the deities of the Igbo, and therefore were deemed property of the gods. Relationships and sometimes interactions with Osu were (and to this day, still are) in many cases, forbidden. To this day being called an "Osu" remains a stigma that prevents people's progress and lifestyles. Calendar (Iguafo Igbo). In the traditional Igbo calendar, a week () has 4 days () ("Eke", "Orie", "Afọ", "Nkwọ"), seven weeks make one month (), a month has 28 days and there  are 13 months in a year. In the last month, an extra day is added. The names of the days have their roots in the mythology of the Kingdom of Nri. It was believed that Eri, the sky-born founder of the Nri kingdom, had gone on a journey to discover the mystery of time. On his journey he had saluted and counted the four days by the names of the spirits that governed them, and so the names of the spirits ("eke", "orie", "afọ" and "Nkwo") became the days of the week. An example of a month: Ọnwa Mbụ  Naming after market days. Newborn babies were sometimes named after the day of the week when born. This is no longer the fashion. Names such as "Mgbeke" (maiden [born] on the day of Eke), Mgborie (maiden [born] on the Orie day) are commonly seen among the Igbo people. For males, "Mgbe" is replaced by "Nwa" or "Okoro" (Igbo: Child [of]). Examples of this are Solomon Okoronkwo and Nwankwo Kanu, two popular footballers. Igbo masks and masquerades. There are two basic types of masquerades, visible and invisible. The visible masquerades are meant for the public. They often are more entertaining. Masks  used offer a visual appeal for their shapes and forms. In these visible masquerades, performances of harassment, music, dance, and parodies are acted out (Oyeneke 25). The invisible masquerades take place at night. Sound is the main tool for them. The masquerader uses his voice to scream so it may be heard throughout the village. The masks used are usually fierce looking and their interpretation is only fully understood by the society’s members. These invisible masquerades call upon a silent village to strike fear in the hearts of those not initiated into their society. Kola nut (Ọjị). Kola nut  () occupies a unique position in the cultural life of Igbo people. Ọjị is the first thing served to any visitor in an Igbo home. Ọjị is served before an important function begins, be it marriage ceremony, settlement of family disputes or entering into any type of agreement. Ọjị is traditionally broken into pieces by hand, and if the Kola nut breaks into 3 pieces a special celebration is arranged.