The name is absent

Iala travels all over Ukambani and possesses people...Traditionally the [rain]
ceremony lasts for seven days, with the last day all the people of the nearby
villages coming to Ithembo for the sacrifice and cleansing and also to be told
the things to observe during the season."³⁴

The female name of this rain spirit was an indication of the close association of
women with the power of rainfall and purification in their traditional stories. As
we will examine, there are many varied possibilities for this relationship, one
being the close bond between women and their crops for family survival. Also in
this passage, we can see that there are clear ties between rain ceremonies,
sacrifices, and cleansing practices.

Purification as Defined By Others

In some African communities people see misfortunes and illnesses as
signs of angry and revengeful spirits.³⁵ For instance, in some communities if a
person commits suicide, people will be purified because they believe the suicide
can bring danger to the entire community. On this topic of pollutions and cosmic

order, Emefie Ikeng-Metuh states:

“...God created vast numbers of other spiritual beings called alusi (spiritual-
forces). These have supernatural powers which can mean good or evil for
men, depending on how they are handled. The alusi are metaphysical forces
in the universe which can be manipulated to bring good fortunes, but if
abused, even inadvertently, can spell disaster. So, understandably, they are
hedged around with many prohibitions.”³⁶

³⁴ Kavyu, Rain Making and Prophecy, 4

³⁵ Lindblom, The Akamba, 269.

³⁶ Emefie Ikenga-Metuh. “Ritual Dirt and Purification Rites among the Igbo, ” Journal of Religion in Africa

15, Fasc. 1 (1985): 2-24,6

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