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<p>In the course of my studies on human civilization I came to a conclusion that culture precedes development. In other words, the development of every society is consequent upon the people's way of life - thoughts, ideologies, vision, mission and objectives. Culture embodies people's behaviours, values, lifestyles, and symbols that they acknowledge generally, and transfer from one generation to another. </p><p>In particular, when we talk about symbols in culture, Oji Igbo (Igbo Kola nut) presents itself as an example. In Igbo land, no traditionally oriented man or woman jokes with the myths and symbolism surrounding Oji Igbo. This is because it symbolises a social and ritual bonding between the living on one hand, and the living and the dead on the other hand.
Based on this situation, one may be curious to ask why a small bitter seed seems so attractive and significant to a people and why a tree that does not grow to a great height be so symbolic? </p><p>In a bid to clarify these questions, it is important to understand that Oji Igbo (Kola nut) is more than a seed. It is an instrument of connection between Ndi Igbo and their Chi, the spirits and the ancestors.
Oji Igbo is the first thing to be served to a visitor because it symbolises peace and also signifies that one's visit is welcomed. Generally, in Igbo land, it is believed that Kola nut symbolises life hence the saying "onye wetara oji, wetara ndu" ( he who brings Kola, brings life).
In Ala Igbo, it is a ritual that Oji Igbo must not be eaten without prayers - a necessary connecting source between man and God.. The prayer is being said by the oldest man of the family or in the gathering as tradition demands. </p><p>While in some part of Igbo land like Owerri, the lot falls on the youngest person in the midst of elders to break the kola nut after prayers because it is believed that children are not fetish and have not dented their hands with 'nso ala" (abominable acts).,in other parts of Imo State and the entire Igbo land, the oldest person breaks the Kola nut after saying prayers. After this, the youngest person present in the gathering shares the Kola nut to all the people gathered. However, it is interesting to note that the distributor or sharer of the Kola nut must be knowledgeable of the seniority of all the people present in the gathering.. Peradventure, he makes mistake in the sharing, tradition demands that he be admonished in accordance with the norms of the land. Again, whoever that makes such a mistake is believed to either be irresponsible or unreliable. Interestingly Oji Igbo (the brownish Kola) and Osisi Oji (Kola tree) have some rules that guide them as well as the people who make use of them. These include:</p>
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<li>A man does not break Kola nut in the presence of his in-laws. Doing so will be interpreted as great disrespect.</li>
<li>No other type of Kola nut iis more efficient, recognised and acceptable during ceremonies or in gatherings in Igbo land than Oji Igbo.</li>
<li>Oji Igbo does not understand any other language except Igbo language. This is because the people's ancestors do not understand and regard foreign languages.</li>
<li>In Igbo land, a woman does not break kola nut. Also, tradition forbids her to pick kola from the plate especially in a gathering of men. However, what is advisable is that in such a situation, a male no matter the age is supposed to take the kola and hand it over to the woman.</li>
<li>Women are forbidden from planting, climbing and plucking kola nut from its tree. Overalll, the Igbo rever kola nut because they believe that its metaphysical nature is capable of working signs and wonders in their lives and continued existence. Just like in today's Christianity, Christians use lots of instruments as point of contact when making their prayers, Oji Igbo remains a potent seed connecting the people and their maker.</li>
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