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Igba-Boi: Historical Transitions of the Igbo Apprenticeship Model

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Abstract

Being Igbo is synonymous with being enterprising. This is perhaps the most popular impression that many people have about the Igbo of south-eastern Nigeria. Historical antecedents indicate that prior to colonisation, the Igbo engaged actively in trade and agriculture. However, the events of the Nigerian Civil War (1967–1970) had an indelible impact on the economic activities and achievements of the Igbo. Since then, this ethnic nation has risen from economic ashes, and evidence abound in different commercial spaces across the globe. A critical driver of this economic renaissance is the Igba-Boi/Imu Ahia traditional business apprenticeship model. Founded on the Igbo philosophies of communality, co-prosperity and interdependence, the model is characterised by the transgenerational transfer of entrepreneurial skills and the reproduction of business champions. In this chapter, we assess the centrality of enterprise in the Igbo culture; appraise entrepreneurial activities of the Igbo during the pre-colonial and colonial periods; discuss the consequences of the Nigerian Civil War (1967–1970), as well as the post-civil war economic revival. Specifically, we analyse the processes, opportunities and challenges of the Igbo traditional business apprenticeship. Broad-based recommendations highlight imperatives for sustainability and leveraging across cultures and contexts.

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... The Igbo community, an Indigenous ethnic group in Nigeria, has historically faced systemic marginalisation, both before and after the Nigerian Civil War (1967)(1968)(1969)(1970) (Nwanegbo-Ben & Ozoigbo, 2021;Oyewunmi et al., 2020). In this context, "marginalisation" manifests as unjust treatment and social exclusion that relegates certain individuals or communities to a peripheral status (Baah et al., 2019), depriving them of access to deserved resources and opportunities. ...
... However, amidst these immense challenges, the Igbo people exhibited remarkable resilience born from their entrepreneurial philosophical foundations and solidarity, subsequently harmonising efforts to revitalise their local economy. As earlier mentioned, the Igbo entrepreneurial institutions, specifically the Igba-boi business philosophy, is that which foster communal support in venturing, mainly through skills transfer, guidance, and seed capital, encouraging young individuals to engage in various lucrative business initiatives (Obi-Ani, 2009;Oyewunmi et al., 2020;). The conscious adherence to this philosophy facilitated the intergenerational transfer of Indigenous entrepreneurial knowledge capital and the conservation of this essential knowledge system through which the Igbo community thrive. ...
Article
Through the lens of a place-building model, this theoretical analysis of existing discourse explains the Igba-boi entrepreneurial philosophy and its transformative role in the post-Nigerian Civil War (1967-1970) socioeconomic recovery of the Igbo ethnic group. It positions the entrepreneurship model as a strategic resource for capacity development within marginalised communities, ultimately advancing sustainable local economies. Using a qualitative research methodology rooted in a desktop-based literature review, this study draws attention to the core principles of the model’s philosophical foundations, emphasising its profound potential as a blueprint for similarly marginalised Indigenous communities. The model’s implementation hinges on the community’s unified acknowledgement of the importance of development, and the dedication of successful entrepreneurs in identifying, mentoring, and establishing emerging talent. Implementing this entrepreneurial philosophy offers marginalised groups a viable pathway toward economic empowerment, self-sufficiency, and the conservation of cultural heritage. Actors and policymakers can effectively fuse the model’s foundations into development frameworks for marginalised communities.
... The underlying goal of the Igbo apprenticeship system is to build a prosperous community, raise the next generation of young people, and distribute opportunities. Although it arguably takes its roots from the ancient Igbo tradition of career mentorship, where young people learned a skill or trade from a relative, the system as known today was regenerated after the Nigerian civil war, otherwise known as the Biafra War (Iwara et al., 2019;Oyewunmi et al., 2020). The war, fought between the Nigerian government and the breakaway Republic of Biafra (comprising mostly of the Igbo), ended in the unconditional surrendering of the Biafra separatists. ...
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... In addition to that, marital transitions and unconventional fertility patterns in the region have contributed to the practice, whereby women with non-marital births who are transitioning to marriage tend to foster their child (ren) especially if they are not accepted by the new partner and for the women to have more time for their new partner (Alawode, 2021;Grant & Yeatman, 2014). The practice has also been vital as a way of strengthening family ties, or an agent of socialization to teach young members of the family about their culture and tradition, and there is apprentice fostering, which is used to establish and strengthen social, economic, or political ties and alliancesvery common among Igbo people of South-East Nigeria (Nkamnebe & Ezemba, 2020;Nnama-Okechukwu et al., 2020;Oyewunmi et al., 2020). In other regions like the Southwest and North among other ethnic groups including Yorubas and Hausa, tradition seems to be the major reason for the practice as it helps to socialize their children and ensure stronger family ties (Alber et al., 2013;Olofson, 1981;Wusu & Isiugo-Abanihe, 2006). ...
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... This process is guided predominantly by traditions, social norms and networks and perceived as a process of learning specific skills and empowerment among the Igbo people. This process conforms precisely with the submissions of Adeola (2020) and Oyewunmi et al. (2020) in their descriptions of 'the Igbo traditional business school'. This process involves two families rather than two individuals, as in the case of mentoring. ...
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Leather markets are critical nodes in the leather industry value chain. They attract manufacturers and small and medium enterprises that facilitate social interactions and opportunities, leading to increased availability of finished leather goods. This study explores the social transformation and organization of Mushin leather market in Lagos megacity based on data collected through observation and in-depth and key informant interviews with traders, association and community members, transporters and customers in the market. Mushin leather market evolved from a shop owned by an indigenous woman known as Iya Ijebu (Ijebu woman) into a leather trading community. State and local governments intervene minimally in the market affairs through sanitation rules and revenue collection. Routes to market socialization include mentoring and apprenticeships, with visible gender disparities. Associational membership guarantees full integration to traders. Strong business, personal and group networks structure ethnic dynamics and occupational specializations. The article reveals the inherent interdependence of social institutions in understanding the organization of the leather market, particularly in terms of how capital, associational norms and networks shape the formation of a heterogeneous market in an indigenous Yoruba community. Mushin leather market is transforming the domains of ethnic trade speciality and patterning intergroup social relations in Lagos megacity.
... Although a large corpus of literature has built up around the precolonial African educational system, there has been scant scholarly evidence on the mode of awarding African "students" on successful completion of their courses of training. Amid these limited scholarly resources, the Igba-boi business school or apprenticeship model, practised among Igbo people of South East Nigeria readily comes to mind (Agozino & Anyanike, 2007;Lady-Franca, 2016;Iwara et al., 2019;Oyewunmi et al., 2020). Under this practice, an apprentice (i.e., an aspiring entrepreneur [usually] male) lives under a master entrepreneur for a period, during which time he both learns the art of trading and serves the master. ...
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As former colonies of Western imperial powers, virtually all aspects of African life have been invaded by forces of Western hegemony. Colonial mentality is the blind assimilation or internalisation of the colonial powers’ socio-cultural forms resulting in the destructive and disruptive abandonment of the ways of life of the colonies. As it applies to Africa, colonial mentality is a product of African cultural invasion in which, having been exposed to colonial experience for a long time, an average African has internalised foreign ideas and ideals—so much so that she has lost the authentic African ways of life in the process. Using philosophical methods of argumentation and critical engagements, this paper contends that a connection exists between colonial mentality and the observed failure of African universities to efficiently effectuate their relevance as Africa’s development partners. The paper identifies four key areas in which colonial mentality plays out most profoundly in African universities, namely, the nature of knowledge produced, the mode of certification, the language of instruction, and research funding. The paper argues that the incursion of colonial mentality in these vital areas continues to impede African universities’ capacity to substantively contribute to African development drives and aspirations. Given this close nexus, the paper maintains that African universities may never realise their potential as a critical sector in African development discourse. This qualitative research is based on critical inquiry through a process of identifying, questioning and assessing deeply held assumptions about Western hegemony. The paper concludes that decolonisation in learning spaces can only be a feasible project if it is accorded the seriousness that it deserves by all stakeholders both within and outside the university.
... Although a large corpus of literature has built up around the precolonial African educational system, there has been scant scholarly evidence on the mode of awarding African "students" on successful completion of their courses of training. Amid these limited scholarly resources, the Igba-boi business school or apprenticeship model, practised among Igbo people of South East Nigeria readily comes to mind (Agozino & Anyanike, 2007;Lady-Franca, 2016;Iwara et al., 2019;Oyewunmi et al., 2020). Under this practice, an apprentice (i.e., an aspiring entrepreneur [usually] male) lives under a master entrepreneur for a period, during which time he both learns the art of trading and serves the master. ...
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Full-text available
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