The interior of an Obu meeting house in Asaga village showing two large life-sized figures of a male and female standing on a raised platform.

— G. I . Jones
Location: Asaga , Ohafia, Alaigbo | Date: 1930s | Credit: Jones

An [female] Ikenga figure seated on a stool with an elaborately carved headdress holding a staff in one hand and a mirror in the other.

G. I. Jones.
Location: ?Unknown?, Alaigbo | Date: 1930s | Credit: Jones

A Ngbagba Ikoro masquerade with a close up view of Otiri, the principle masquerade character. The mask of Otiri consists of a circular base with layers of white feathers adorning it; the head is shrouded in a woven cloth. In the background is a thatched building.

— G. I. Jones, 1930s.
Location: Mba Miri, Alaigbo | Date: 1930s | Credit: Jones

Obugulu mau masquerade. A close up view of the masquerader wearing a white and black painted face mask adorned with an elaborate superstructure. The top of the mask consists of pieces of cloth, ribbon, felt. tassels, carvings, and mirrors. The costume is harlequin like appliques material.

— G. I . Jones. 1930s. Igbo peoples, Nigeria.
Location: Onicha, Alaigbo | Date: 1960s | Credit: Dmochowski

Onicha portal

ONITSHA. Chief Ogbua’s house. Entrance portice seen from within.

— Zbigniew Dmochowski, Introduction to Nigerian Traditional Architecture: South Eastern Nigeria v. 3.

Location: Onicha, Alaigbo | Date: 1960s | Credit: Dmochowski

[Ichi] scarification is not a tribal mark, but a sign of status, rank, or nobility. It was taboo for persons thus marked to perform any menial task, such as to carry a load on the head; their persons were privileged and sacrosanct and they were never molested. It was also customary for the local native police, if sent to apprehend such a person, never to handcuff him.

In [ichi] scarification no attempt is made to raise keloid scars. The patient is placed supine on the ground and then, with a sharp-pointed, leaf-blade knife, strips of skin are gouged out, leaving long, raw furrows to heal. The operation is a severe test of courage and endurance and may take as long as an hour and a half to complete; it is sometimes followed by grave sepsis involving loss of sight and even of life. The victim, whether adult or child, must not wince or whimper or utter a sound.

Location: Nri, Alaigbo | Date: 1951 | Credit: M. D. W. Jeffreys

EBENEBE. Carved openwork screen.

— Zbigniew Dmochowski, Introduction to Nigerian Traditional Architecture: South Eastern Nigeria v. 3.

Location: Oka, Alaigbo | Date: 60s | Credit: Zbigniew Dmochowski

Idigo, roi des Agouléris, avant sa conversion

Idigo, king of the Agouleris, before his conversion

“…the Father pronounces his first homily and announces his intention to constitute a Mission. In response to his words, Idigo [chief of the Aguleris] bows down before his idols, exclaiming: “Oh my deities, I am grateful that you have sent me this White today. There will be happiness and peace for all. – Leave your idols, responds P. Lutz, they have nothing to do with my arrival.” (pp. 212-213)

Location: Aguleri, Alaigbo | Date: 1902 | Credit: J.B. Piolet