Traditional symbol in Africa

Symbols provide plans for action of how we should relate ourselves to objects and to all other objects to which we attach similar level. Similarly, when we label an individual a criminal, we do more than just attach a label, we also provide ourselves with instructions as to how we should treat the person. It is the definition attached to these symbols which primarily determine human behaviours. Man acts on the basis of the way he defines a situation. It is the individual definition of the world around him which is real to him and these definitions are transposed. For example, Arinze (1970) states that “Osu is symbolically immolated and is then left to live on as a child or slave of his alusi” , after dedicating the victim to the shrine, the victim is held strongly. One ear is cut off him and his blood is sprinkled on the special part of the shrine containing the symbol of the spirit. This is the symbolic immolation. Hence forth he is an Osu, a living sacrifices.