The significance of Imborivungu practice among the Tiv people

Imborivungu is a deity of the Tiv people which requires the killing of humans through witch craft practices Tsav as a sacrifice to maintain its efficacy which thus invoke the spirit of favour upon the person or the entire family of those in position of the object. The Imborivungu is usually in the custody of witch craft practitioners commonly referred to as Mbatsav whom are mostly the elders or young men who acquired it for themselves or inherit it from their ancestors. Imborivungu could be a human bone or a sacred wood carved elaborately with similar features of human body. The head or skull, have eyes made of different materials either metals, stones or cowries. While the body segment is decorated with beads of different colours, chains and other materials that could be of great significance to the functionality of the heirloom. ALIEMEN CAROLINE SEWUESE writes.

THE Tiv world view of Imborivungu is a cognitive culture; a mental organization in their minds on how it functions to provide their basic needs of life.

The ethnography of the Tiv people cannot be complete without the heirloom known as Imborivungu. The object is capable of bringing prosperity to any person who owns it and service it regularly. The Imborivungu gives prosperity without limit, it is an instrument that brings honour, wealth and a bountiful harvest to its owners or any one in possession of it. However, any other person aside the owner who sees or comes in contact with it will result to a serious problem for the person which is termed “injor” meaning debt and such a person must have to pay with his or her life or kill a loved one or blood relation through witch craft Tsav to clear the debt or face the consequences.

There are two types of Imborivungu, It is either own by a family collectively or personal. If it is owned by a family, to ensure equal wealth and prosperity distribution amongst members of the family to avoid troubles, it is rotated turn by turn among the family members. Whenever Imborivungu is acquired by an individual believing he has found a solution to poverty and misfortune, such a person performed the rites of appeasement secretly to get the benefits of good harvest, honour and wealth alone. This is so because whenever the kinsmen discovered that one has acquired it, they would demand that such a person should voluntarily cease to keep it for himself and hand it over to them so they can also benefit from it. However, if he or she refuses to hand it over, they plot to kill him or her through witch craft Tsav.  Thereafter, they take it away from him or force his child or children to relinquishe it to them, or face a similar misfortune like their late parents.  Infact, Tyough, (2010:60) reported that the Imborivungu is so valuable to the Tiv culture that it is the singular cause of the highest numbers of deaths even above the issue of women which results into numerous deaths among the male competitors in Tiv land. In extreme cases, the entire families have wiped themselves out in a tussle of who takes possession of an Imborivungu. Loho-U-Ter, (2020) affirmed on a similar note that “stories are told that many politicians and business people of the Tiv extraction still have Imborivungu in these contemporary times. In most cases, children or close family members of people who are believed to have Imborivungu die under strange circumstances. These deaths are associated with the appeasing and servicing of the Imborivungu Just like every other Tiv ritual “Akombo”, the Imborivungu has its do’s and don’ts, and periodically needs blood sacrifices for it to continue to be potent. A good number of those who has Imborivungu know the implication before they decide to own it.”

Challenges of Practicing Imborivungu

There are certain challenging factors affecting the preservation and practice of Imborivungu in the study location. These challenges are as follows:

1. Westernization; religion (Christianity) and Education
2. Fear of the consequential effect of the practice

Westernization remains one of the biggest challenges of cultural practice and thus had affected negatively the practice of African Traditional Religion (ATR) which Imborivungu is one of a kind.

With the coming of Christianity, most traditional practices have been replaced. For instance, the Biblical in Exodus 20:3 and Deuteronomy 5:6 out rightly condemns the practice of Imborivungu by explaining clearly that they are not allowed to serve or have no other god (Mbaaondo mba gen) such as Imborivungu and other deities but God Almighty alone.

Education is another challenge faced by the practitioners of Imborivungu.

The introduction and establishment of many Schools in the region, has granted many people access to education which has enlighten and expose  the Tiv people to acculturation and this has made the people to have less interest in the practice of Imborivungu as well as envisage it as a barbaric practice. This has caused a major setback for the practice of Imborivungu.

Fear of the Consequential effect of the practice of Imborivungu

There are cases where elders where beaten seriously especially during the burial ceremonies of mysterious deaths of youths regarding the appeasement of Iborivungu and this have sent a signal to many who have it in there custody that killing to appease the object may or land them in to trouble of being beaten almost to the point of death as well as humiliating their families if the community discovered the truth through ”Ishor” meaning ”consulting the mouth piece of the gods of the land to make enquiry”

Another form of fear associated with this practice is that of loosing continuously many souls to the cold hands of death as a result of appeasing it to enjoy the associated benefit.

Many however, would have loved to have Imborivungu in their custody considering its benefits but cannot afford to bear the pain of losing their loved ones continuously and thus, have lost interest totally in the practice of Imborivungu.

Efforts towards preserving the practice of Imborivungu.

It is expected that by now the practice of Imborivugu in Tiv land should have reduced drastically because of the earlier stated reasons. However, traditional practitioners are also making efforts to ensure that Imborivungu practice is maintained. For instance, some of them encourage the practice with words or sayings such as “Guda Ukpen Ken Tor a u Kpen Ken Chan” meaning ”it is better to die a rich man than die a poor man.” or  “Gyanden or gbe lun gbilin ga” meaning “an elder cannot just live without any power but must have a source of living.” Sayings like these have been a source of encouragement for those who still practice imborivungu to acquire quick wealth.

Another effort towards preserving Imborivungu is the criticism of Christianity by traditional worshipers by making a mockery of the Christian faith. They tend to compare their achievements with that of the Christian faithful which in most cases appears to be more appealing to them than those practicing Christianity. Consequently, these results had conformed some to the practice of Imborivungu.

While others,  persecute their Christian siblings with the purpose of discouraging them from being Christians and promoting the practice of Imborivungu.

Illiteracy is also another means used to preserve the practice of Imborivungu. Most traditional practitioners deny their relations access to western education considering the fact that Imborivungu practice is perceived as barbaric and most educated or civilized people will not subscribe into it. Infact, there are reported cases in some families especially polygamous homes where the uneducated family member in possession of Imborivungu have used the educated siblings blood to appease the Imborivungu. These information’s’ are obtained by consulting the mouth piece of the gods of the land or through the talebearers of the community to knowing the specific person that kills an innocent soul for such a reason which had over some time lead to the beaten of some old men during burial ceremonies of some well to do youths in the region. Educated persons are easily victimized because of their ignorance towards Imborivungu practice. Usually, the witchcraft practitioners would take advantage of their ignorance in this regard because coming upon Imborivungu whether inadvertently  or advertently as a person who is not the custodian of it, such a person must be killed or sacrifice a person so dear to be used for the consecration of the Imborivungu. For this reason, witchcraft practitioners who own Imborivungu will deliberately keep it carelessly atimes specifically for the purpose of comparing one to come across it.

Conclusion

In Conclusion, most Tiv people relies more on Imborivungu practice for success. However, the coming of westernization; Christianity and Education in the area is now competing and almost at the verge of bringing the practice of Imborivungu into extinction. Although, there is no doubt that westernization also have its benefits to mankind but placing more priority to the western culture places the practice of Imborivungu on the danger of going extinct.

Significantly, there exist some barriers to the use of Imborivungu. The Tiv world view of Imborivungu shows the peoples philosophy on wealth creation and its importance in their social lives which proves clearly that the consistent use of western ideas for wealth creation and protection in the area under study have extinction consequences on the practice of Imborivungu. Despite all odds, Imborivungu is still productive and beneficial to those who practice it and carry out the required sacrifices to appease it at the expected time.

It remains a fact that in order to enjoy the economic benefits of Imborivungu, there must be an appropriate and consistent practice of Imborivungu with no hindrance to performing its rituals holistically if one can stand the consequential effect of practicing Imborivungu.

Reference

Loho-U-Ter, (2020) Unusual Hospitality about the Tiv Nation and the Marital Sex Entertainment Controversy. Jos: Scrollhouse Publishing Firm. P169-171. ISBN: 978978-54440-8-7.

Tyough (2010) Akaa-a-Tiv; Tiv Cultural Heritage and Politics.Makurdi. Ashitech Digital Colour Separation Limited.

Aliemen Caroline Sewuese is an Ethnographer with National Commission for Museums and Monuments, National Museum, Jos.