Igbo Beliefs

[IfasehunReincarnated]

Religion and the Igbo People

The Igbo are a profoundly religious people who believe in a benevolent creator, usually known as Chukwu, who created the visible universe (uwa). Opposing this force for good is agbara, meaning spirit or supernatural being. In some situations people are referred to as agbara in describing an almost impossible feat performed by them. In a common phrase the igbo people will say Bekee wu agbara. This means the white man is spirit. This is usually in amazement at the scientific inventions of the white man.

Apart from the natural level of the universe, they also believe that it exists on another level, that of the spiritual forces, the alusi. The alusi are minor deities, and are forces for blessing or destruction, depending on circumstances. They punish social offences and those who unwittingly infringe their privileges. The role of the diviner is to interpret the wishes of the alusi, and the role of the priest is to placate them with sacrifices. Either a priest is chosen through hereditary lineage or he is chosen by a particular god for his service, usually after passing through a number of mystical experiences. Each person also has a personalised providence, which comes from Chukwu, and returns to him at the time of death, a chi. This chi may be good or bad.

There is a strong Igbo belief that the spirits of one's ancestors keep a constant watch over you. The living show appreciation for the dead and pray to them for future well being. It is against tribal law to speak badly of a spirit. Those ancestors who lived well, died in socially approved ways, and were given correct burial rites, live in one of the worlds of the dead, which mirror the worlds of the living. They are periodically reincarnated among the living and are given the name ndichie – the returners. Those who died bad deaths and lack correct burial rites cannot return to the world of the living, or enter that of the dead. They wander homeless, expressing their grief by causing harm among the living.

The funeral ceremonies and burials of the Igbo people are extremely complex, the most elaborate of all being the funeral of a chief. However, there are several kinds of deaths that are considered shameful, and in these circumstances no burial is provided at all. Women who die in labour, children who die before they have no teeth, those who commit suicide and those who die in the sacred month – for these people their funeral ceremony consists of being thrown into a bush. Their religious beliefs also led the Igbo to kill those that might be considered shameful to the tribe. Single births were regarded as typically human, multiple births as typical of the animal world. So twins were regarded as less than humans and put to death (as were animals produced at single births). Children who were born with teeth (or whose upper teeth came first), babies born feet first, boys with only one testicle, and lepers, were all killed and their bodies thrown away in secrecy.

Religion was regarded with great seriousness, and this can be seen in their attitudes to sacrifices, which were not of the token kind. Religious taboos, especially those surrounding priests and titled men, involved a great deal of asceticism. The Igbo expected in their prayers and sacrifices, blessings such as long, healthy, and prosperous lives, and especially children, who were considered the greatest blessing of all. The desire to offer the most precious sacrifice of all led to human sacrifice – slaves were often sacrificed at funerals in order to provide a retinue for the dead man in life to come. There was no shrine to Chukwu, nor were sacrifices made directly to him, but he was conceived as the ultimate receiver of all sacrifices made to the minor deities.

These minor deities claimed an enormous part of the daily lives of the people. The belief was that these gods could be manipulated in order to protect them and serve their interests. If the gods performed these duties, they were rewarded with the continuing faith of the tribe. Different regions of Igboland have varying versions of these minor deities. Below are some of the most common:

Ala – the earth-goddess, the spirit of fertility (of man and the productivity of the land).

Igwe – the sky-god. This god was not appealed to for rain however, that was the full-time profession of the rain-makers, Igbo tribesmen who were thought to be able to call and dismiss rain.

Imo miri – the spirit of the river. The Igbo believe that a big river has a spiritual aspect; it is forbidden to fish in such deified rivers.

Mbatuku– the spirit of wealth.

Agwo – a spirit envious of other’s wealth, always in need of servitors.

Aha njuku or Ifejioku – the yam spirit.

Ikoro – the drum spirit.

Ekwu – the hearth spirit, which is woman’s domestic spirit.

[IfasehunReincarnated]

"The traditional philosophy and religious beliefs of the Nri like that of other Igbo peoples, are interwoven and centered on five interdependent major concepts which are as follows: Chukwu, Alusi, Uwa, and Ike Mmadu….

Chukwu is the Great Creator of all things. The Great Creator has four major aspects which are manifestations of his existence. First, Chukwu is Anyanwu, in the symbolic meaning of the sun. Nri believe that as the sun's light is everywhere so is the presence of Chukwu manifested everywhere; as the sun is all powerful so is Chukwu all powerful and as the sun is the light that reveals things so is Chukwu the source of knowledge. Secondly, Chukwu is Agbala, manifested in the fertility of the earth and the beings that inhabit it. Thirdly, Chukwu is Chi, manifested in the power and ability of living things to procreate themselves from generation to generation. Fourthly, Chukwu is Okike, manifested in the creation of everything visible and the invisible. Chukwu as Okike creates the laws that govern the visible and the invisible. These laws are neither good or bad. They are simple laws that enable things to work. Both good and evil are the products of the invisible beings and forces, the Alusi."

NRI KINGDOM AND HEGEMONY, A.D. 994 TO PRESENT.

By Maazi M. A. Onwuejeogwu (Prof.)

“The spirituality of the Igbo is not founded upon man but for man: he does not make attempts to equate God to man. No man, we believe, is so good that he should be deified, considered God, or even worshiped as a special son or prophet of God. Consequently, you cannot find a human in Igbo spirituality who is the prototype of Jesus Christ, Buddha, or Bahai. All these were humans whose character ranked highest in their respective and contemporary communities. Igbo has produced men and women of similar noble lives, but they were never deified, because a real God is invisible and superhuman.

If it is necessary to give a name to the Igbo spiritual systemso that it may be more clearly understood by those who like definitions, the word is OMENANA. It is a system which holds that man's activities are limitable by what is good for all. The name comes from the word ana, which, as I told earlier in connection with the functions of the village leader called amana, means the earth, the soil, the land, and also custom, tradition, law, constitution. Doing things in conformity with the constitution of the land or the good of all is called Omenana.

For us, religion and law are unalterably interdependent. Religion establishes the social reason for the ideal, while law or government regulates how the ideal can be attained."

My Africa

By Maazi Mbonu Ojike

"Man is MMA NDU - the crown of creation, the beauty of life, and the glory of creation. Conceiving man in this highly romanticized way, the lgbo granted him the greatest possible right to autonomous existence. Hence the Igbo concept of the self is ONWE, a contraction of two words "ONYE NWE”" The (own) possessor "OWN LORDSHIP". The lgbo sees a given human being as "ONWE YA" a lord unto himself. To lose freedom to the proper lgbo is, therefore, a logical equivalent of death. And he would prefer the death option, under situations of un-freedom, as history shows. To understand the Igbo or the lgbo worldview is to empathize with these ideas. When the lgbo say that the kolanut cannot speak other than lgbo language he means that some of these fundamental concepts are not easy to translate to other languages.

To the lgbo FREEDOM IS LIFE .

To be enslaved, to be owned by another is to not be. To become a living dead - O di ndu onwu ka mma!
A society in which individuals are granted such far-reaching freedom would be chaotic, pure anarchy, unless there is a counter-balancing force.

This force is TRUTH.

I recently showed in a paper, "Dynamics of Truth Within lgbo Cosmology" that the Igbo conceive of Truth as analogous to ORDER and falsehood as analogous to CHAOS. This conception, which marries the hearts of philosophy and modern science, allowed the lgbo to make an equation between truth and life - EZIOKWU BU NDU! Because truth equals life, which is the supreme value and because man is granted freedom for being the crown-of-creation, the ancient lgbo held the values of I. LIFE, ii. TRUTH, and iii. FREEDOM extremely dear and do not subject them to compromise. Many things the lgbo do and did, historically, derive from the logics of these values and their relationships. The Igbo individual might deviate from them, but he cannot defend his action within an lgbo community or carry lgbo people along…

But the culture would not accept achievements, except through the IKENGA-FRAMEWORK of UPRIGHT ACHIEVEMENT. This reconciles the need for material independence and sanctity of Truth."

World Struggles for a Just World.

By Maazi Chidi G. Osuagwu, PhD.

[G.O.D.F.A.T.H.A.]

Shalom Ak. Thanx for the info warrior. Uhuru!

[IfasehunReincarnated]

An Igbo Masquerade by Amanda Davis


Igbo Funeral/Ceremonial Mask

Bright colors and mirrors are just one part of this amazing piece. Different colorful cloths--orange, red, pink, green, plaid, white and black--hang down from the mask’s face. The black face looks skywards. It has major scarification around the eyes, and the mouth is slightly open, revealing white teeth and red inner mouth. The eyes are opened wide and are bright white with the deep black pupils. The nose is broad. This mask contains a story about the Igbo who are one of the three largest groups in Nigeria. They are a socially and culturally diverse population who live in the southeastern part of the country.


I am observing and sketching the Igbo Funeral/Ceremonial mask as part of my discovery.

This mask originated in the southern part of Nigeria in Igboland in the area of Igbo- Ukwu. It was made in the 19th century. The mask was made in a collective effort and usually kept by the oldest person in the village. It was used when a dignitary passed away as part of the funeral celebration. It was passed down from generation to generation. One of special functions of this mask was linked to the small mirrors sewed into each piece of cloth. The mirrors in the mask were thought to have the power to deflect evil spirits. They also represent the powerful spiritual, righteous path that the dead will follow to the spirit world. Although chiefly used in funerals, this mask also enforced law and order within the community.

[IfasehunReincarnated]

The Position of Kola–Nut in the Cultural Life of the Igbos

Author: Eze Silver Ibenye Ụgbala





Kola-nut (Ọjị) occupies a unique position in the cultural life of Igbo people. Ọjị is the first thing served any visitor in an Igbo home. Ọjị is served before an important function begins, be it marriage ceremony, settlement of family disputes or entering into any type of agreement. It is used as a channel of communication with the ancestral gods and the spirit world. It is also the channel of communication with the Creator who is known by various names such as CHINEKE, CHUKWU, OKIKE, ỌBASI DỊ N’ELU AND CHUKWU ABỊAMA, among the Igbo. The importance which the Igbos attach to Ọjị can further be illustrated by a legend which speaks of the visit of the founding fathers to the home of the gods where the gods asked the founding fathers to choose a fruit from all the fruits in the orchard of the gods. The founding fathers chose Ọjị as the king of all the fruits and because it came from the gods, it is used in communicating with gods. Because it is the king of all the fruits (a sacred fruit from the gods) it is used in showing goodwill to visitors and for entering into bonds.



Kola-nut or carpel is a nut content of a pod, produced by a tree called Ọjị or Kola accuminata. A pod contains one or more nuts interlaced in their setting, depending on the size of the nuts. The tree grows extensively in the forest zone of West Africa. It yields its fruits- kola-nut, almost at all season. Kola acuminata or atrophora is distinguished from kola alba or even kola nitida which the Igbos call Ọjị Awụsa (Hausa Kola). Among the Igbos, Kola atrophora or acuminata as distinct from these others is used according to tradition for rituals, for marriage ceremonies, title taking, offering or prayers at traditional ceremonies, to welcome visitors and to introduce very important discussions and requests. What the Igbos call Ọjị Awụsa (Hausa Kola) or indeed any other kind of kola other than the Igbo Kola is broken and eaten but is never used for any other form of rituals. In other words, kola-nut excepting the Ọjị Igbo with more than two cotyledons is not ritualistic. It is thought to be a mere substitute. It is like “ebenebe na-eme amara mkpụrụ Ọjị ma ejighị ya agọ mmụo.” “Ebenebe,” though a substitute for kola-nut cannot be used for rituals. It is not preposterous then to claim that kola-nut in Igbo culture fulfils a double function –spiritual and entertainment functions. It is pertinent to make this distinction as the Igbos most often use substitutes like Ọjị Awusa, dried meat, fish, or afụfa to entertain visitors. This is mainly due to the scarcity of Ọjị Igbo, which because of its preciousness is in very high demand.



Ọjị signifies clean mind, pure intention. Its shape resembles the heart as though it is the nature to be and speak man `s mind. A visitor on arrival watches his host’s countenance “is he, the visitor welcome or is he a persona non grata?” He soon finds for himself when his host presents or even offers him kola-nuts in a particular manner.





PRESENTATION OF KOLA-NUTS



There is the usual handshake immediately a visitor comes in. This is the first demonstration of goodwill with the palm open and the fingers stretched one announces as it were: “I have not hidden on my person any object that will harm you.” A visitor is given a seat and within seconds there is an air of conviviality, which makes the visitor feel at home.



Soon a kola-nut is brought “E nwelem Ọjị” -“I have got kola-nut, Ọjị abiala –kola-nut has come.” This pattern obtains at simple receptions. Two kola-nuts may be served to a titled man. One is broken and shared and the other is taken home in fulfillment of the Igbo saying that: “Ọjị rue ụnọ okwue onye chere ya”- a kola-nut brought home says who offered it. It is not customary to present three kola-nuts at a time. Four kola-nuts or multiples of four are served at big gatherings such as fixing of bride price or at Ọzọ title taking. Incidentally, kola-nut is not served in five and six compositions. Seven kola-nut and other requisites in multiples of seven may be served during an important ceremony like “Igbu ewu ndi ichie” – killing a goat for ancestral gods. Eight kola-nuts are normal for marriage that is when the bride is to leave her abode for that of her husband’s. One kola-nut is normally shared even where there are many people; after all an Igbo proverb says: “If kola-nut does not go round when shared, then there are no finger nails to break it up to the required number.” Kola offering is a precursor at receptions, important meetings, customary ceremonies as well as the ceremonial slaughter of cows, goats and cocks. Who offers or can be offered kola-nut is determined by factors culturally discernable. A host offers or can be offered kola-nut as gifts. Priests, elders and titled men at village meetings or even at markets can offer kola-nuts to guests or any people who call on them for advice. The Igbo man offers kola-nuts to guests any time of the day. But, at night, he could excuse himself simply saying by this common saying: “Anyasị ewerela Ọjị’ – the night has taken away the kola-nut. Some are selective in the choice of kola-nut they offer to guests. Ọjị Ugo –champion kola may be selected for presentation to a particular dignitary or it may just happen that a chance pick is Ọjị Ugo. In whatever circumstance Ọjị Ugo is served, the recipient is always held highly as implied in the Igbo statement: “Ọjị Ugo ana-echere nwaeze” – the princely kola which is offered to a prince. Ọjị Ugo (a champion kola-nut) is symbolic of royalty and purity. It attracts blessings and luck on the parties.





BREAKING OF KOLA-NUTS



Usually it is the privilege of the eldest man in a group to offer prayers and thanksgiving when the kola-nut is about to be broken and shared. In some parts of Igboland, the youngest breaks the kola-nut. Investigations show that in some other areas, the youngest one shares out the kola-nut as a service though the eldest man still prays for the well-being of all present. A grandson cannot break kola-nut in the presence of his grandfather and maternal uncles however young they may be, because it is held that he has no effective prayers to offer for them. It is they who will pray for his good health, posterity and progress in life. One cannot also break kola-nut in the presence of one’s in-laws. This is because it is also held that only one’s in-law can effectively pray for the fruitful marriage between the latter and their daughter. Women do not break kola-nut in the presence of men though they can do so when it is an all women gathering. If a man is present, he would be called upon to break the kola-nut. This obtains because women do not offer rituals in Igbo tradition. Kola-nut is held by majority of Igbo people to be sacred. Hence women who because of their monthly period are regarded as impure are barred from breaking kola-nut in order to avoid its defilement. It is even held that women should not climb a kola-nut tree as this could result in the tree going barren. An old woman herbalist however has a privilege to break kola-nuts. She should nevertheless precede this operation by an act of self-purification. This she does by waving seven seeds of alligator pepper over the head, one after the other, and throwing each of them away.





SIGNIFICANCE OF THE COTYLEDONS FORMED BY A KOLA-NUT



Emphasis is laid on the number of cotyledons in a kola-nut. Ọjị Igbo – Igbo kola-nut must have more than two cotyledons. An Igbo kola-nut with two cotyledons is malformed and so cast away. It is neither eaten by any titled man titled man – Nze nor by a woman. A three cotyledons kola-nut foretells good omen. It is Ikenga Ọjị – kola-nut for men who have distinguished themselves in noble deeds. Every Igbo man considers a four cotyledons kola-nut most acceptable. It is indicative of the acceptance and approval of the gathering by the gods of the four market days – Eke, Orie, Afọ and Nkwọ. A kola-nut of five cotyledons is symbolic of productivity and wealth. All assembled are happy when it is announced that “Ọjị nkea gbara ise”- this kola-nut has five cotyledons. All chuckle to themselves as though the children and wealth promised have already been realized. A combination of six cotyledons spells bad omen “Isii na-esi ihe” – “six dulls up things.” It is bad luck just like 13 in English. One cotyledon is thrown away and remaining cotyledons eaten. A kola-nut with seven or eight cotyledons is very rare but highly valued when found. In some Igbo areas, the householder pays some money to buy out some of the luck supposedly wrapped up in the seven or eight cotyledon formation. The money is used to feast the members present. As kola-nut is bitter especially the unripened ones. The Igbos eats kola-nut with ground pepper mixed with oil and the mixture acts like a stimulant. Kola-nut paste can be carefully prepared with pepper, crayfish, groundnut, melon, dried fish and meat for big occasions.





HRH EZE Silver Ibenye Ụgbala, Eze Ugo III of Okporo, the traditional ruler of Okporo Autonomous Community in Orlu Local Government Area of Imo State.

[IfasehunReincarnated]

Tradition and alusi
The Igbo number over 16 million people, making them one of Nigeria’s largest ethnic groups. Organized into villages defined by lineage, each Igbo village contains family living quarters, dance areas for public performances, marketplaces and shrines for local deities.


Male figure (alusi)
Igbo peoples, Nri/Awka region, Nigeria
Late 19th to early 20th century
Wood, pigment
H. 161 cm (63 3/8 in.)
97-17-2, museum purchase

The deities, known as alusi, are tutelary or guardian spirits who are the founders of the communities or associated with the earth, rivers or markets. Alusi may be depicted as wooden figures and placed in shrines where they are the subjects of weekly and annual rituals that honor the deities who help a community or family solve problems. Older members of the Igbo community still honor alusi today.

Conceived as a family unit, six or more figures are arranged carefully against the shrine’s interior wall. The principal figure—the “mother” or the “father”—presides over other figures that portray husbands, wives, children and attendants who are named for the founders of important lineage or communities. During the annual “festival of images,” the alusi are repainted and redressed by village women, while guardian figures wearing a profusion of adornments and regalia from different lineage are gathered and paraded through the town as a sign of respect.

This symmetrical figure with its frontal pose most likely represents a tutelary deity and, although its precise meaning has been lost, expresses the Igbo ideal of achievement. His hands extended outward with palms up indicate open-handedness or generosity as well as a willingness to receive sacrifices and other gifts.



Igbo shrine figure Ihuokpara Ekwulobia, Nigeria
Photograph by Herbert M. Cole, 1966

The stylized face displays the scarification marks (ichi) of an ozo titleholder at the temples and forehead. The ozo society, the best known of several leadership organizations among the Igbo, places political, moral and spiritual authority with mature, wealthy men. These marks are made by cutting through several layers of skin, a painful procedure that is considered a test of courage. The ichi patterns on the temples and lower forehead resemble eagle wings and may be an allusion to the eagle feathers on the red hats worn by ozo members. The crescent shape in the middle of the forehead refers to the moon, a symbol of fertility and a reference to the earth goddess Ala. It is also an allusion to the continuity and prosperity of the family. The ichi band beneath the crescent refers to the sun and the male sky god with whom the head of the ozo title society identifies.





The scarification marks on the stomach and chest are for beautification and indicate the individual was a completely socialized adult who had undergone rigorous training to become a member of the community. The carved spirals around the legs represent anklets, which are worn at the prerogative of the ozo titleholder.


Alusi priest Ezekwem with figure of deity Eke. Both have ichi marks.
Adazi Ani, Nigeria
Photograph by Herbert M. Cole, 1966


The figure was primarily red originally, probably the result of having been rubbed with camwood, much as the Igbo do to beautify themselves. Traces of red and ochre are still visible. White chalk rubbed on the face symbolizes purity, beauty and sanctity. Although the figure was most often clothed when honored in the shrine, the detailed scarification of the torso, the leg bangles and the careful depiction of genitalia are the carver’s way of clearly identifying the figure.

[IfasehunReincarnated]

The fundamentals of Odinani
Odinani is anchored on the sanctity of Ani, the Earth Deity,





INTRODUCTION

The Igbo traditional religion is a philosophy that has stood the test of time. To understand the basis for Igbo philosophy, we must understand first the Igbo concept of the Cosmos, a logical concept that makes few pretensions about the great unknown. This concept has survived the introduction of Middle Eastern religious beliefs and modern science. The Igbo belief is therefore both metaphysical and scientific as well as sacred and socioenvironmental.



A very tolerant but conservative philosophy, its capacity for ecumenism is enormous. While not yielding an inch to mythical and unproven concepts of life on earth, the Igbo philosophy maintains an elastic but credible concept of the Cosmos and its constituents that is rooted in science rather than the traditional myths of some imported beliefs.



To the ancient Igbo, the Cosmos is an endless space of visible and invisible beings. This Cosmo is divided into four complex constituents, [Onwuejeogwu, 1975: The Igbo Culture Area in "Igbo Language and Culture," F. Chidozie Ogbalu & E Nolue Emenanjo -ed.]:

Okike (Creation)

Alusi (Supernatural Forces or Deities)

Mmuo (Spirit)

Uwa (World)



OKIKE

The Supreme Being (Chi ukwu or Chukwu) is the God of Creation (Chi Okike), the Force that fires all forces. God in Igbo language is also called Chineke ("God in the morning of creation, " or "the God who creates" or "God and the Creator" (duality of deity)... depending on perspectives). Chineke is far removed from the perception of mere mortals. This Supreme Power (Ikekaike) is neither a living-dead (ancestor) nor a spirit. It has no known physical form, yet indirectly impacts the affairs of the human world. Chineke manifests to our world as:

Anyanwu (the Sun)—Chineke is the mastermind behind the source of light, love and knowledge and, implicitly, earthly existence or life itself;



Chi (the godly guardian), the personal providence is a divine agents assigned to each human from cradle to the coffin;



Kpakpando (the stars) which manifest as the celestial beauty;



Enuigwe (the heavens), the home of all supernatural forces including the stars.

Chineke created everything visible and invisible. The concept of Chineke is incomprehensible; to know God is the end of knowledge, which is probably why the Igbo do not debate those who say their ancestors dropped from the sky -- who knows! The evil forces that intrude into our lives and the physical forces of the universe are all put in place by the Supreme Force, the Godhead or Creator, for definite reasons and to coexist in harmony and multiply and or evolve.



ALUSI

Alusi is a supernatural force. Although the forces are neither human beings (mmadu) nor spirits (mmuo), they sometimes assume the attributes of human beings. Prof. Onwuejeogwu called them "being forces." Every Igbo town has a shrine dedicated to its communal alusi; every other community respects the deity. A priestly clan usually ministers to the revered communal deity on behalf of the community.



MMUO

Mmuo is the spirit of ancestors who lived, died, and moved on to the great unknown, the other side of the realm. Hence, mmadu (human beings) must die to become mmuo (spirit being). If a man was good while alive, upon his departure he could become an ichie or nna-mmuo —a hallowed ancestor spirit or a saint. Ancestor spirits are more commonly known by the collective term "Ndiichie." A respected, living elder can therefore be called ichie —a living saint. Ndiichie is also used for a group of accomplished and distinguished elders who uphold the morals of the society, dispense unquestionable justic, and preserve the culture of the community.



A woman who has lived a distinguished life becomes nne-mmuo. Those who have lived horrible lives, and those who committed unpardonable sins (ajo njo) or alu (abomination) against Ani -- the Earth Deity, become ajo mmuo (evil spirits) or Ekwensu (Devil or Satan). The male ajo mmuo could be akaliogoli (a roguish spirit); the female counterpart could become either a mermaid (owummiri) or a bloodsucking amaosu (vampire) or some other gender-specific evil spirit. Some mmuo are so restless they come back to be born-again (ogbanje), not to make amends but to torment a mother, her family, and the community. [This must not be confused with the desired and celebrated "inouwa" or reincarnation.]



UWA

Uwa is our world, or the so-called "Mother Nature." [Compare with Hausa: uwa = mother]. This is the world we live in, the visible universe that directly impacts our life. Uwa is made up of two distinct parts: Igwe and Ala.



Igwe is the firmament, and it constitutes of the following:

Ulukpu (the clouds);

Onwa (the moon);

Alaigwe (the planets);

Ikuku (the winds) —the totality of winds and airs that hold the earth in place and help to make it everything it is.



While the ancient Igbo philosophers might not have measured the firmament by any known scientific method, they knew that it is immensely bigger than the earth, that the earth is but a revolving part -- not the center -- of the universe. Hence, the popular phrase Igwe ka Ala, which is also one of Chineke’s many names, Igwekaala.

Ala: Ala is the physical manifestation of Earth Deity, Ani. It harbors four components:

Mmadu (human being) — Man and woman exist to perform specific functions in the complex equation of conservation and preservation of the species. Humans are the beauty of life; hence it has been suggested that the word is from "mma ndu" = the beauty of life.

Anumanu (animal) — Like human beings, animals have their specific functions in the equation of life;

Ofia (forests) Vegetation sustains both mmadu and anumanu.

Mmiri (water) —The "life" of fish and all other beings in all water bodies is dependent on the quality of water. When the Igbo pray, they pray for the "life" of water because it is also the life of fish, which invariably provides rich sources of protein for humanity. Therefore, pollution of streams in Igboland is a taboo. All community streams are sacred and water fountains are deities, iyi. Menstruating women should not step into communal streams to fetch water. In some communities, women of childbearing age are banned all together from fountains.



GOLDEN RULE

The Igbo are very particular about constructive coexistence on earth. In the saying, "egbe bere ugo bere" (Let the eagle perch, let the hawk perch), the Igbo express the golden rule of the religion: Live and let live. Some go further and add: nke si ibe ya ebene, nku kwaa ya (whichever says the other shall not perch, may its wing break). This supposedly "old testament" version seeks to ensure that whichever of the Earth’s components wants the other not to survive shall not share of the food chain and shall eventually become extinct -- so that others may thrive well in the ecosystem. Hence, the protection of lesser lives is imperative to good existence on Earth. Indiscriminate slaughter of animals or killing of human beings is an abomination of the highest order. To kill a female being is even more atrocious because she assures the continuation and preservation of the species.



A "new-testament" version of the saying stipulates: "nke si ibe ya ebene gosi ya ebe o ga-ebe, (whichever says the other shall not perch, may it show the other where to perch); but, truly speaking, there should be no reason in the first place to deny another an anchor on this planet. This pacifist approach to the Golden Rule is similar to turning the other cheek. Whichever holds in anyone's philosophy is acceptable. However, it is highly suspected that the original saying is simply: "Egbe bere, ugo bere." Period. There should be no room for compromise on the desire of one over the other.



ANI

Ani, the Earth Deity or so-called "Mother Earth" is also called Ala (land), which is actually the physical manifestation of Ani. This gives an erroneous impression of Mother Earth as "earth" -- a rugged land mass of fiercely boiling, molten core washed by bodies of oceans. It may be, but it is also alusi, the deity which made the evolution of the modern person possible. Its core spiritual component is Ikejiani ("the force that holds the Earth" or the force of gravity).



In Odinani, the reverence of Chineke or Chukwu as the Almighty God is so deep that mere mortals, while attributing all cosmic powers to this Head, do not normally bring petty petitions directly to the seat of Supreme Power. It is not only humanly impossible, the chances of success are slim because God cannot be manipulated in any way, shape, or form. Besides, there are so many forces to overcome from here to eternity that Ndiigbo deal with the forces they can either manipulate or with whom they can enter into peaceful pacts. But, most importantly, every life on earth is pre-destined.



The Igbo religion is therefore anchored on the visible, which is invariably controlled by the invisible Ani. We thrive and derive life itself from the bounties of Ani. What more could be as merciful as "Mother Earth." It provides human beings with an anchor, a base on which Ikejiani keeps people without restricting their ability to move freely on land (ala); avails earthlings with nutritional needs; protects all creatures from extended exposure to the Sun by providing day and night and the seasons; drains the unrelenting onslaught of rain from the clouds; shelves the wastes and, with time, avails earthlings with useful materials to make the passage through life an easier ordeal.



Together with other interlinked forces of our world (uwa), supernatural forces (alusi) and anyanwu (the eye of light, life, and love), Ani controls the "day deities" (Eke, Orie, Afo, Nkwo) and the "year-force" (afò). The sun therefore does not "rise" nor "set" in Igbo philosophy: the Earth determines the length of days and nights and, with the moon (onwa), sets the months. Hence, there are seven weeks or 28 days in an Igbo month and thirteen moons a year.



The Earth Deity’s control does not stop here: its forces control agriculture and even the activities of good and evil spirits, which occasionally attempt to misdirect the destiny of human beings. For example,

Ifejioku or Ahiajoku ("the yam force") is very important for yams to do well.

Idemmiri ("the water force") is a being force that must be appeased to ensure healthy water supply.

Okeofia or Agwu-Ofia ("the forest-force") also plays important roles.



The Igbo enter into pacts with these forces to take into their benevolence. The process is called "igommuo"(to placate/negotiate -- not worship-- spirits). Even Agwu ("the divination force" or the trickster alusi, which causes confusion in the life of human beings) can be manipulated in afa (divination) to yield good effects.



Evil forces affect our lives adversely. The extent of their intrusion into our laid-out life-plan or destiny (akalaaka) can be curtailed by the intervention of one’s Chi and also by the intercession of ndiichie (ancestor spirits). The Igbo therefore maintain a special relationship with their ancestors by offering sacrifices to please their souls and working hard for the good of the lineage. Dealing with this spirits and deities is known by the same term "igommuo" or "ilommuo" ("to placate or ask of the dear departed/living-dead/ancestor spirit").



Ndiichie are not worshipped; they do not demand to be worshipped — they are not Chukwu, the Almighty God) to whom we owe praises and thanks. In fact, the term "worship" does not readily occur in Igbo theosophy. "Ifé alusi" ("to worship deities") is a colonial concept introduced by Euro-Christianity. The Igbo considered it more appropriate to negotiate and navigate natural forces around them; the will of God cannot be manipulated or changed. They just need to get there without too much hassles.



CONCLUSION

Odinani is anchored on the sanctity of Ani, the Earth Deity, a creation of the Supreme Creator. O di n’Ani literally means "It is anchored on the Earth Deity." Hence, Igbo philosophy is sacred, spiritual, and socioenvironmental. The Igbo attitude toward Chineke is unlike that of Euro-Christianity: Chineke has no form that humans can conceive nor perceive. Those who follow the teachings of Christian churches and Muslim mosques soon find out that the fundamentals of Odinani are unwavering in every Igbo community. Odinani is about doing the right things; it is about following the dictates of our personal providence, Chi. Failure to do so, Agwu or other more potent evil forces take over our lives; we would keep running in circles and meeting bad spirits (ajo mmuo) or even EVIL itself (Ekwensu). But once we are at peace with Chi, we shall be on our way to our destiny. Which is why the Igbo say: "I buru Chi gi uzo, i gbagbue onwe gi n'oso." [If you walk before your Chi, you will do the race of your life.]



©MOE, May, 1997
last edited: Friday, February 14, 2003


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Traditional Igo Priest in Shrine
Another Traditional Igbo Priest with Alusi Shrine Object
Inside Shrine



More Photos from this Series: http://mccoy.lib.siu.edu/jmccall/jones/misc.html

Young Dibia/Priest

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http://lib.lbcc.edu/chiamaka/igbonames.htm
Igbo Names

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Resources for teaching Igbo:

1. The Igbo Alphabet
2. The Igbo Numbers
3. Some Household Items
4. Days and Times
5. Parts of the Body
6. Igbo Phrases
7. Igbo Names
8. Igbo Religion
9. Igbo Books
10. Common Phrases

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Igbo Chieftancy - a Modern look @ an Traditional Institution