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Igbo Architecture are architectural styles developed by theIgbo people. Igbo architecture refers to the distinctive architectural styles, designs, and building techniques developed by the Igbo people. This architecture is rooted in the Igbo cultural, social, and environmental context, reflecting traditional practices, materials, and symbolism unique to their society.[1]
A traditional Igbo Architecture consists ofCompounds,Wall/fence andMoats,ThatchedBuildings,Verandas,Courtyards,Decorative motifs etc.
Traditional Igbo architecture is distinctive by several usual attributes and principled designs which is reflective of the cultural, environmental, and practical needs of theIgbo people. As a result, there are various Igbo architectural styles ranging from the architectural styles of the Western Igbo speakers to the northern Igbo architectural style, etc.
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Igbocompound spatial organizations are organized in ways that reflect the cultural, social, and architectural traditions of theIgbo people. The compounds are often arranged in a way that allows forcommunal living which fosters family bonds and support. It also comprises sections ofhousing units or quarters reserved for members of the family i.e. a wife or wives,In-laws, and other members of theextended family.[2] Spatial organization in Igbo compounds varies since its arrangements are dictated by the social status and professions of the owner. Wealthy compound owners often marry multiple wives with multiple children evidenced by how many quarters are in a compound.[1] Another way spatial organization in Igbo compound varies is by the material items for building homes within the compound which cannot always be found in every region. Several identifiers of Igbo compounds includegardens (some with water features like ponds),barns,central courtyards,religious alters orshrine. Compounds in Igbo communities are also one of the ways in which Igboethnic subgroups and clans form.[1]
The aggregation of these compounds constitutes family groups known as kindred or umunna (meaning “the children of our father, the progenitor of that lineage, family group, or kindred”). Multiple umunnas form the village or quarter. The quarters aggregate to form the town, clan, or village group.
In traditional Igbo architecture, the entrance to a compound holds a cultural and symbolic significance. The design of the entrance was often carefully considered to reflect the status of the family or community residing within the compound.
While there can be variations based on specific regions and communities, here are some general characteristics of Igbo compound entrances:[3]
In traditional Igbo architecture, a compound typically has sections or quarters organized based on family roles and specific functions within the enclosure. The exact layout and number of sections can vary between communities and clans but a common arrangement includes the following:
Òbi (Central hall)
The Obi, in Igbo architecture, is the central heart and main house of the compound, often the residence is the head of the family or the patriarch.[6] It serves as the focal point of the household and is often used for important social, cultural, and religious activities, including important discussions, entertaining guests or communal gatherings.[6] The obi is typically larger and more elaborately constructed than other buildings in the compound, reflecting its significance.
Ụlọ̀ Nwunyè (Wives’ Quarters)
Separate living quarters for the wife or each wife in polygamous families.[6] The wife/wives typically have a section within the compound with their own building at times these buildings include a kitchen (Ụlọ̀ ùsekwū) attached or across her quarters. An area for personal storage spaces is also provided within her quarters.
Ụlọ̀ ụmụ̀akā (Children's Quarters)
Areas designated for the children, typically close to their mothers' quarters. Older male children might have separate spaces as they grow more independent.[1]
Ama / èzi (Courtyard)
The open central space within the compound where communal activities, ceremonies, and meetings take place. Often used for storytelling, cooking, or sun-drying crops like yams and cassava. Although not always but at times the courtyards in igbo architecture also include an area for a plant which would eventually grow into a tree for the tradition ofili alo a tradition whereby which the umbilical cord of a newborn is buried under a tree.[7]
Ǹgwùrù ọnụ arụsị̄ (Shrine Area)
A dedicated sacred space within a compound is used for religious or ancestral worship. This area typically contains shrines honoring deities (chi) or ancestors. Personal or family shrines may be part of a room or housed in a separate building within the compound. In most cases, shrines are standalone structures, strategically positioned in accessible areas to accommodate communal rituals and offerings.[1]
Ọba (Storage Areas)
Dedicated storage spaces for harvested crops known as Oba or obaji these storage are also used for storing tools, and other valuables. They are also often elevated or insulated to protect against pests.[1]
Variability: The specific layout and even names of sections depend on the lineage system, clan, level of affluence, and whether the compound belongs to a monogamous or polygamous family. Larger compounds might also include workshops (e.g., for weaving, blacksmithing, or pottery).
The usage of fences (aja ǹgwùlù) in Igbo architecture is often for security fortification and demarcative reasons.[8][9] Some fences in Igbo architecture include living fences that are made of plants or hedges these plants provide shade and even shelter from the sun.[9][8] This can be very important in the hot and humid climate which encompasses most of the region. These living fences can also be economical since they can be made of certain plants that can yield crops or items that can be sold. Fences in Igbo architecture vary but can also include moats, ditches/trenches (Olulu) with walls sometimes attached to defensive towers known asObuna Enu.[10][11]
Each master of a family has a large square piece of ground, surrounded with a moat or fence, or enclosed with a wall made of red earth tempered; which, when dry, is as hard as brick.
Walls surrounding Igbo compounds are typically made of mud, clay, bamboo, palm fronds, and sometimes stones.[8] These walls provide security and privacy for the residents these walls also provide controlled access to the properties of the compound. Decorative motifs such as carvings and the usage ofuli may be incorporated into the walls.[13]
Thatch is utilized in Igbo architecture and it is the main traditional roofing method. Materials used inthatching include grass, palm leaves, or reeds, which are layered and woven onto the roof frame to create the thatched roof and bamboo.[1][14] The thatching is done in a way that allows for proper drainage and ventilation.[1]Thatching requires skills and the know-how to ensure that the roof is water-resistant and can withstand the elements.[1] Thatchers may use a variety of techniques, including bundling, weaving, and tying the thatching materials in place.[15] Thatching is a common feature in traditional Igbo architecture it is utilized on fences, gateways, and buildings.
Thatchedbuildings in Igbo architecture are designed with materials that are common within the region such as
TheFurniture used in these building structures includes mats which are used in furnishing and covering the walls they are also used ascarpets for the floors.[19]Mats are also used as beddings on a raised bed platforms otherbeddings which are used includecalico ormuslin and also skins of spongy trees such as plantain trees etc.[19] To make furniture logs of woods are carved and used in making seats and benches.[19] These wooden household items offurniture are sometimes perfumed in order to accommodate visiting guests.[19]
The Nsude pyramid shrines are pyramidal shrines located inNsude, a village in southeastern Nigeria.
These are structures that were constructed by theIgbo and are made of earth and clay. The anthropologist and colonial administratorG.I. Jones took photos of the pyramids when he saw them in 1935. Over time, the Nsude Pyramids experienced erosion and degradation due to their earthen construction and exposure to the elements. Today, only remnants remain.
Ten pyramidal structures were built of clay/mud. The first base section was 60 ft (18 m) in circumference and 3 ft (0.91 m) in height. The next stack was 45 ft (14 m)[20] in circumference.[21]
Originally, there were 10 pyramids in total, arranged in a circular pattern with a central open space. The largest pyramid was located at the center, surrounded by smaller ones. The arrangement of the pyramids is thought to have had symbolic and ritualistic significance.[citation needed]
Mbari is a visual art form practiced by theIgbo people in southeastNigeria consisting of a sacred two-story house constructed as apropitiatory rite.[22] Mbari houses of theOwerri-Igbo, which are large opened-sided square planned shelters contain many life-sized, painted figures (sculpted in mud to appease theAlusi (deity) andAla, theearth goddess, with other deities of thunder and water).[23] Mbari houses are made as a gift toAla, as a way to acknowledgeAla's charitable and overarching presence. Some Mbari houses are dedicated strictly and solely toAla. Sometimes, however, other gods are represented along withAla in the structure.[24] Other sculptures which could be included are of officials, craftsmen, foreigners (mainly Europeans),animals,legendary creatures and ancestors.[23] Mbari houses take years to build and building them is regarded as sacred. Along with being representations of abundance and harmony, they are most usually created during times of peace and stability.[25] A ceremony is performed within the structure for a gathering of town leaders. After the ritual is complete, going in or even looking at the Mbari house is considered taboo. Mbari are public shrine galleries where complex characters of Igbo mythology, folklore, and society are fleshed out in termite earth.