Ụkpụrụ̄

Igbo compound (ǹgwùlù) entrance and high walls (aja ǹgwùlù), in or near Önïcha. Photographed by Herbert Wimberley, c. 1903-18. Cambridge University Library.

The Story of Dike Nwaàmị̀: Women Warriors of Ohafia [main Ụ́kpụ́rụ́ blog].

An Igbo compound entrance, in or near Önïcha. Photographed by Herbert Wimberley, c. 1903-18. Cambridge University Library.

Many communities and lineages among Cross River peoples like the Ibibio and among different Igbo groups and beyond have special animals or vegetation that they have bonded with. In many cases, this came with the ability to take the form of the animal, plants, or trees through a projection of the individual's consciousness which can happen at great distances such as from one's home to an entity in the wild. The ability is usually first gotten through medicine and is hereditary. Sometimes these animals may have protected or saved the community before the bond. It is forbidden for members of such lineages to harm or harvest the animals, plants, or trees they have bonded with or allow others to do so because they are considered kin.

An Igbo woman from Nibo, present-day Anambra State. Photographed by Northcote Thomas c. 1911. MAA Cambridge.

An Igbo girl from Nibo, present-day Anambra State, with ùlì designs on her skin. Photographed by Northcote Thomas c. 1911. MAA Cambridge.

Double edged sword with a fluted blade from Arochukwu in the eastern Igbo area, c. 1932 or earlier. Pitt Rivers Museum.

Titled elder Onyeso of Agukwu Nri washing hands for a rite before a shrine to Agwụ̀, a divinity of doctors (dibị̀à). Photographed by Northcote Thomas in 1911. MAA Cambridge. Agwụ̀ is an entity of unconventionality and hence creativity that guides the dibị̀à. Agwụ̀ is related to strange occurrences and mishaps. Such occurrences are often signs to individuals that are destined to become doctors.