“In
Anaocha, wood and wood products have socioeconomic, political, religious, and cultural implications. These are enshrined in the people’s ways of life and exemplified in their norms, values, beliefs, and customs. Religiously, some trees (
Iroko,
Ofor, Anunuebe, and
Ogilisi) are perceived to be sacred because of the religious roles such trees play within the locality as well as their perceived inherent supernatural powers. Trees, such as Iroko, coconut, and so forth, are linked to reincarnation of certain individuals. It is a general belief that a reincarnated individual buries his or her
Iyi-uwa (a special kind of stone, which forms the link between an
Ogbanje and the spirit world) with which his or her reincarnation was made possible under such trees. Iyi-uwa is an object from
Igbo mythology that binds the spirit of a dead child (known as Ogbanje) to the world, causing it to return and be born again by the same mother. (…)
Ethnographic sources revealed that white or red cloths are tied around the tree and that such cloth is often stained with blood of sacrificial animals such as fowls, goats, cows, and so forth. Furthermore, the foot of the tree is decorated with broken pieces of potsherds and stones that are arranged strategically. Prayers and libations are often done under such a tree which is often linked to a particular deity.
Wood types such as
Iroko,
Akanta, and
Ngwu are used in carving sacred objects such as masquerade heads, images of deities (gods and goddesses), and religious musical instruments such as drums, gongs, and flutes. This is because of the belief that they are associated with
Ala, the earth goddess, and has connection to the supernatural beings or the spirit world that links the people with their ancestors and ancestress. Thus, some trees are revered as demigods and attract lots of rituals, ceremonies, offerings of sacrifices, and dedications in the communities where they are found. In fact, sacred trees such as
Iroko, Ngwu, and
Ofor are installed as gods by most communities in Anaocha”.