Abstract:

Human culture as illustrated in several studies plays eminent roles in the lives of mankind. Its importance in shaping peoples behaviours/conducts from one generation to another and how such persons earn a living could be of paramount importance to human existence. Among the two factors mentioned earlier (behaviour and the means of livelihood), it appears the latter is more crucial because it guarantees man’s sustenance which could later go a long way in influencing his behaviours or conducts. People earn a living through their occupations and such jobs could depend on their ethnic/cultural backgrounds. Hence, while some people, by the reason of their culture and environment engage in agriculture and herding or cattle rearing, some specialise in fishing, trade and commerce etc. This analogy goes to illustrate the major occupations of the three major ethnic groups as Hausa/Fulani agriculture and herding or cattle rearing, Yoruba white-collar jobs and manufacturing and Igbo entrepreneurship. Just as studies have shown the contributions of agriculture and white-collar jobs to national development in the time past, articles have also illustrated the usefulness of entrepreneurship to the same in contemporary times.  Entrepreneurial activities could be perceived as an act of establishing businesses, indulging in risks that involves finance in profits anticipation. Of all tribes in Nigeria, it appears no one has done better than the Igbos in establishing small-scale businesses through a special scheme known as “igba boyi” that evolved from their cultural background. In spite of the prevalence of the scheme in Igbo land and its application for exploits in small scale businesses by the Igbos in villages, town and cities across Nigeria, the connectivity of “igba boyi” with the culture of Igbo land is seemed not to have been fully illustrated in academic literature. The present article intends to address this gap in knowledge using data from secondary source and content analysis as the methodology. The article strives to discover how the value, beliefs and other cultural factors of Ndigbos have contributed positively to the success of indigenous Igbo business mentoring. The paper commends the scheme but suggests its inclusion in the customary law of Igbo land to safeguard against fraud or a breach of agreement between the ‘Oga’ and ‘igba boyi’