Title Page
Table of Contents

Chapter One: Introduction
1.1       Background of the Study
1.1.1    The Cultural Life of Ovoko Akpxrxokwe
1.1.2    The brief System of Ovoko Akpxrxokwe
1.1.3    Socio-Economic Deposition of Ovoko Akpxrxokwe
1.1.4    Geographical Location of Ovoko Akpxrxokwe
1.1.5    Origin of Ovoko Akpxrxokwe
1.2       Statement of Problem
1.3       Purpose of the Study
1.4       Research Questions
1.5       Significance of the Study
1.6       Scope of the Study

Chapter Two: Review of Related Literature
2.1       Conceptual Framework
2.1.1    Death
2.1.2    Burial
2.1.3    Funeral Rites
2.1.4    Mysteries
2.1.5    Transformation
2.1.6    Ceremonies
2.2       Theoretical Studies
2.2.1    Limitations of Biblical Etiological Theories
2.3       Empirical Studies
2.3.1    Empirical Studies on Myths about Death Across the World
2.3.2    Empirical Studies on Mysteries of Death Across Africa
2.3.3    Empirical Studies on Mysteries of Death Across Nigeria
2.3.4    Empirical Studies on Mysteries of Death in Igbo Land
2.4       Summary of Related Literature

Chapter Three: Research Methodology
3.0       Introduction
3.1       Research Design
3.2       Area of Study
3.3       Population of the Study
3.4       Sample and Sampling Technique
3.5       Instrument for Data Collection
3.6       Method of data Collection
3.6.1    Library Work
3.6.2    Field Work
3.6.3    Participant Observation
3.6.4    Non-Participant Observation
3.6.5    Interview
3.6.6    Method of Data Processing
3. 7 Method of Data Analysis
3.8       Limitation of the Study

Chapter Four: Ovoko Akpxrxokwe Concepts of Death, Types and Its Causes
4.1       Concepts/Mysteries
4.2       Types of Death among Ovoko Akpxrxokwe / Categories of Death
4.3       Causes of Death among Ovoko Akpxrxokwe
4.4       Funeral Rites and Myths behind them in Ovoko Akpxrxokwe Igbo, Causes of Some
            of its Disappearance and Effect of Death
4.5       Causes of Funeral Rites Disappearance in Ovoko Akpxrxokwe
4.6       Effect of Death no Ovoko Akpxrxokwe People

Chapter Five: Summary of Findings, Conclusion and Recommendations
5.0       Introduction
5.1       Summary of Research Findings
5.2       Conclusion
5.3       Recommendation of the Study
5.4       Recommendation for Further Research



1.1      Background of the Study
Man’s greatest consolation about the inevitability of death is on the after-life. Blackmore (1986:13) maintains that to “die is to live”. She contends that death is like shutting off the television signal working with the television that produces the television programme. Using this analogy one can see that shutting off the television does not affect the television signal in the air waves. For to die physical death does not imply that one is not spiritually alert. Physical death is a transformation to spiritual life. Physical death may also be described as a metamorphosis where one wears out the physical life to put on spiritual life. In Igbo Culture, they believe in two types of death- natural and premature death. Natural deaths are those who have achieved to a remarkable degree the aspiration and values of their communities. Those under this category are regarded as ancestors. Such individuals are given maximum burial rites. In the Igbo culture, their death is significant because it marks the entry into the abode of the ancestors. According to Abanuka (2003:57), the ancestors in this state, reincarnates.

The reincarnation-[lq-xwa of ancestors is usually in form of a new born child called which literally means a return worldly existence. In this context the performance of the funeral rites brings both sorrow and joy to the bereaved. . Sorrow in the sense that the departed cannot be seen physically again and Joy because the dead have been immortalized and have now become models who influence the living. This scenario is usually observed at the out-pouring of human emotions during burials of loved ones and other moments of grave stress.
Also we have second category of death regarded as premature death premature

This category of death includes those who did not make remarkable achievements in the world. They died young. They also include those who failed to discover their destiny and those who were unable to fulfill their destiny properly. Here, three categories of death come to mind;

(1)      Accidents of all types qnwx aka gburu)

(2)  Qnwx erugh[eru /mbxji (untimely death)

(3)          Un-expected death (qnwx ntxmada )

The Igbo culture has its way of dealing with these groups .The rituals performed before burial are meant to differentiate them from the qgbanje children and evil spirits. It is believed that they bind themselves in a group and their departure is a result of the pact. They are to return to the group as soon as possible. In the case of qgbanje, sometimes a deep cut is given to the body and part of the flesh is entirely cut off. This mark is meant to identify the qgbanje in case it comes back to the parents. The cut is therefore not meant for punishment, but for identification.

Those who die of accident and unexpected death, their burial ceremonies reflect their non– achievements and actualization of goals and values of their societies. Traditionally at their burial, mud is usually rubbed on their hands and feet. This means that in their next world they have to be formed again with new mud-called xrq. This is a kind of sand that people use to build houses. It shows that their former houses were not strong and that in their next world, this will not repeat itself. This is their Culture and they believe in it. They use this way in meeting their psychological, social, physical and religious needs. Qnx (2005).Among the.....

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