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Cow (Eshu) Rituals
There are many other rituals performed by the people either the Christians or the traditional believers after the burial, Cow (Eshu) in funeral rite is bound up with the belief of the people which point to their conception of the world that encompasses the spiritual and physical worlds. The circle of human life becomes complete with the people's belief that the funeral cow facilitates the dead into the spirit world. The cow ritual like any other ritual in Igbo traditional religion unveils the innate meaning of the people's world view and their religious belief. Nsukka people believe that only people with ascribed status are 36 entitled to cow ritual of the funeral rite since every dead person are not qualified for it, those who died good death, died at ripped age, performed cow ritual to their dead parent(s) are entitled to funeral cow ritual.

Ndishi Tradition
In traditional Igbo society, men’s dominance was total. Women were to be seen but not to be heard: it was a man’s world. Whether in the day to day governance, economic activities, religion, among others, women played a peripheral role in the society. A man could marry as many wives as he wants. The younger wives could be the age mates of his first set of children. Whether the husband is virile enough to satisfy the innumerable wives is hardly taken into consideration. To check marital infidelity on the part of the women in this polygamous society, the Nsukka Igbo instituted the Ndishi/Nna tradition. The Ndishi/Nna tradition connotes a spiritual avowal among the Nsukka people which origin is embedded in myth. The tradition forbids any married woman from engaging in any form of extra-marital affairs or assisting the relations without express permission of the husband. Women from other parts of Igboland who are married to the men of this area are usually forewarned about the efficacy of this tradition. It is the general belief among the people that any such act attracts the wrath of the gods   which results to instant madness for the transgressor. Employing qualitative approach which includes, participant observation, indepth interviews and oral tradition, the researchers explored the potency of this tradition in checking marital infidelity. Enugu- Ezike, Obollo, and Imilike communities which have distinct cultural practices among Nsukka people were selected for the study. Johannes Andenaees’s theory of punishment and deterrence would be applied.