INTERDISCIPLINARY PERSPECTIVES
OF IGBO RELIGION BY INDIGENES WHO HAVE BENEFITTED FROM WESTERN EDUCATION
From Wikipedia, the free encyclopedia
A
Native Priest Performing Ritual Prayers with Legs Crossed Was Here
Original Igbo Religion
Igboland’s
traditional religion is based on the belief that there is one creator, God,
also called Chineke or Chukwu. The creator can be approached through numerous
other deities and spirits in the form of natural objects, most commonly through
the god of thunder (Amadioha). There is also the belief that ancestors protect
their living descendants and are responsible for rain, harvest, health and
children. Shrines, called Mbari, are made in honour of the earth spirit and
contain tableaux of painted earth. Other shrines keep wooden figures
representing ancestors and patrons. The evidence of these shrines, oracle
houses and traditional priest in the villages still emphasise people’s beliefs,
though with the western influence, Christianity has taken a more dominant role
in modern Igboland. Nowadays, there are a large number of churches as well as
mosques and traditional religion worship centres available in Enugu State Israel
Oracle House near Ama-Nkanu was here
There is almost an equal split between catholic and protestant
churches in Enugu Enugu State Nigeria
Easter is the other event, though smaller in scale, which provides Igboland a break for festivities. People tend to go to their villages but most of them stay around in the city to visit friends and relatives. In line of this, Mother’s day is the last one I want to mention. On this Sunday the mothers prepare special food for the whole family, which is obviously a feast on its own.
Easter is the other event, though smaller in scale, which provides Igboland a break for festivities. People tend to go to their villages but most of them stay around in the city to visit friends and relatives. In line of this, Mother’s day is the last one I want to mention. On this Sunday the mothers prepare special food for the whole family, which is obviously a feast on its own.
Conversation: Let us Pray
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Vocabulary
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Anglican Church in Akpugo-Eze was
here
Grammar: Adjectives
In Igbo, adjectives can immediately precede or follow the noun
or pronoun to which it belongs. Most commonly used adjectives are:
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öma
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good, beautiful
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öcha
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white, clean
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oji
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black
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öjöö
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ugly, bad
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ukwu
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big
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obele
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small
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niile/dum
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all, each, every
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Examples:
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ö bü akwükwö öcha
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it is white paper
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ewu dum nö ebea
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all goats are here
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If the adjective is not directly preceding the noun or pronoun,
the noun form of the adjective is used:
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adjective
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noun form
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öma
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mma
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öcha
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ücha
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öjöö
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njö
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Examples:
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akwükwö dï ücha
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the paper is white
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ewu dum dï mma
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all goats are good
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The same principle as described above, applies to demonstrative
adjectives, they can only follow or precede the noun immediately:
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-a
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this, these
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ahü
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that, those
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ülöa
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this house, these houses
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ülö ahü
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that house, those houses
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These adjectives also form the demonstrative pronouns:
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nkea
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this
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nke ahü
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that
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ndïa
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these (group)
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ndi ahü
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those (group)
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ihea
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this (thing)
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ihe ahü
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that (thing)
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ebea
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here (place)
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ebe ahü
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there
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Examples:
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nkea dï mma
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this is good
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nke ahü dï njö
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that is bad
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ndia di mma
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these are good
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ihe ahü dï njö
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that (thing) is bad
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ebe ahü dï njö
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there is bad
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Note:
The verb ‘to be’ can be translated by three different verbs: bü, dï and nö. The verb büis most commonly used for ‘to be’; dï is used with a noun and not adjectives and indicates the quality or location of something ; nö is used for the presence of someone in a location:
The verb ‘to be’ can be translated by three different verbs: bü, dï and nö. The verb büis most commonly used for ‘to be’; dï is used with a noun and not adjectives and indicates the quality or location of something ; nö is used for the presence of someone in a location:
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ö dï mma
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it is fine
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ö dï n’elu akpati
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it is on top of the box
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ö nö ya?
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is he in?
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ö nö ebe ahu?
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is he there?
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Copyright ©
2000-2011 Michael Widjaja
Odinani
From Wikipedia, the free encyclopaedia
Ọdinani, also Ọdinala, Omenala,Omenana, Odinana or Ọmenani is the traditional culturalbeliefs and practises of the Igbo people[1] of
West Africa. These terms, as used here in theIgbo language, are synonymous with the traditional
Igbo "religious system" which was not considered separate from the
social norms of ancient or traditional Igbo societies. Theocentricin nature, spirituality played a
huge role in their everyday lives. Although it has largely been supplanted by
Christianity, the indigenous belief system remains in strong effect among therural and village populations of the Igbo,
where it has at times influenced the colonial religions. Odinani is a panentheistic faith, having a strong central
deity at its head. All
things spring from this deity. Although a semi-pantheon exists in the belief
system, as it does in many indigenous African and Eastern religions, the lesser
deities prevalent in Odinani expressly serve as elements of Chukwu
or Chukouuee the central deity.[2]
Like
all religions, Odinani is the vehicle used by its practitioners to understand
their World (called "Uwa"), or more specifically, the part of the
World that affects them — which is to say the dry Land on which the Igbo
live and gather sustenance — and it is from this that the belief acquires
its names: "Ọ di" (Igbo: it
is ) + n'(na - Igbo: on/within)
+ "Ani" (Igbo: the
Land or the Earth goddess) in the
Northern Igbo dialects and also "O
me" (Igbo: it
happens ) + n'(na - Igbo:on/within) + "Ala" (Igbo: the
Land or the physical manifestation of the
Earth goddess as dry land) as used primarily in the Southern Igbo dialects.[3] Chukwu,
as the central deity and driving force in the cosmos is
unknowable, and too great of a power to be approached directly save by the
manifestations that exist on the World (the Land, the Skies, and the Sea).
Thus, Odinani rarely deals directly with the force that is Chukwu. Many other
spirits and forces also exist in Odinani belief and folklore.[2]
[edit]Origin
The
term ‘ọdịnala’ also pronounced ‘ọdịnani’ (depending on dialect) is derived from
three Igbo words ‘ọdị’ –meaning ‘it is’; ‘na’ – meaning
‘on/within’ and ‘ala’ – meaning ‘the Land or the Earth’. In this literary
sense, Ọdịnala comes to mean ‘it is on the Land’ or ‘something
that is anchored on the Earth or Land’.
In
Igbo nation where this word originated, it is also called omenala, omenana, or
omenani by some tribes. M.O Ene (2000) presented Igbo culture as: "a
dynamic phenomenon that deals with the artifacts and mores by which Ndiigbo of
Africa distinguish themselves from other racial/ethnic groups." To him, it
is a serious mistake to distinguish between Igbo religion and culture but he
later went further to agree that Igbo religion (Ọdịnala) led to Igbo culture (omenala) by
stating that: “..if, the Igbo have no religion, then they have no culture…..
Religion is our culture, our way of life”. Thus, no matter what it may be
called, the truth is that 80% of the Igbo people use the word ọdịnala to describe the Igbo traditional
religion and have differentiated it from omenala; which is culture.
There
are various definitions of the term ‘Ọdịnala’ from different Igbo scholars, writers,
philosophers and teachers of culture and tradition. The conclusion could be
drawn from Dr. Uju Afulezi (2000) and Ene M.O (2003) that “Ọdịnala is the ancient Igbo traditional
religion”. This definition has some limitations and is subjected to criticism
especially, if we can remember that Ọdịnala is anchored on the land (ala). Provided
that ala exists, it is the same all over the world. The basic belief and the
teachings of this religion (Ọdịnala) hold in any part of the Earth (Ala);
hence the Igbo sentence ‘ala wu otu’ which translates ‘the land is the same
everywhere’. Thus, Ọdịnala in this view is for every world but
originated from Igboland.
Ọdịnala is therefore, the ancient religion of
the people that connect mmadu (human being) to Chukwu (God) through Chi
(personal spiritual guardian or providence). It is an ancient sacred science
that enables people to exist in peace, love and harmony with Chukwu (God)(also
called as Chukouuee, and Guio in differing dialects), Chi (personal providence)
and Arushi (the supernatural forces) on their way back to eternal.
Like
all religions, Ọdịnala is the vehicle used by its practitioners
(Dibias or priests) and spiritual students (followers of the religion) to
understand their World (called "Uwa"), or more specifically, the part
of the World that affects them — which is to say the dry land on which the
people live and gather sustenance. I call it ‘a gifted spiritual route’.
[edit]Alusi
Main article: Alusi
Chukwu's
incarnations in the world (Igbo: uwa)
are the Alusi.
The Alusi, who are also known as Arushi, Anusi or Arusi in differing dialects all spring from
Ala the earth goddess who embodies the workings of the world. There are lesser
deities in Odinani, each of whom are responsible for a specific aspect of
nature or abstract concept. According to Igbo lore, these lesser Alusi, as
elements of Chukwu, have their own specific purpose. They exist only as long as
their purpose does thus many Alusi die off except for the universally served
Alusi. The top four Alusi of the Igbo pantheon are Ala, Igwe, Anyanwu, and Amadioha (or
Kamalu); other less important Alusi exist after these, some depending on the
community. They are, Ogwugwu, Urasi or Ulasi, Ichi, Uchu, Iyi, Agwu etc.[4]
[edit]Ala
Main article: Ala (Odinani)
Ala
is the earth goddess who is also responsible for morality and fertility and the
dead ancestors who are stored in the underworld in her womb. Ala translates to 'earth' in Igbo as she
is the ground itself, for this reason taboos and crimes are known as nsọ ala, "desecration of Ala". As the
highest Alusi in the Igbo pantheon, she was among the first to be created by
Chukwu almighty. Ala is depicted in Mbari temples of the Owerre-Igbo, but smaller shrines are placed in the public
squares of communities and in the homes of her devotees.
[edit]Amadioha
Main article: Amadioha
Amadioha
in Igbo means "free will of the people", he is the Alusi of thunder
and lightning and is referred to as Amadiora, Kamalu,Kamanu, or Ofufe in certain parts of Igboland.[5][6][7] His
governing planet is the Sun.[8] His
color is red, and his symbol is a white ram.[9] Metaphysically,
Amadioha represents the collective will of the people and he is often
associated with Anyanwu.[10] While
Anyanwu is more prominent in northern Igboland, Amadioha is more prominent in
the south. His day is Afor, which is the second day of the Igbo four day week.[11]
[edit]Anyanwu
Main article: Anyanwu
[edit]Igwe
Main article: Igwe
Igwe
is the Alusi of the sky and the husband of Ala. He produces rain to replenish
the earth and the earth goddess to aid her productiveness.[4]
[edit]Other Alusi
[edit]Njoku Ji
Main article: Njoku Ji
[edit]Agwu Nsi
Main article: Agwu Nsi
[edit]Ndebunze
Ndebunze,
or Ndichie, are the deceased ancestors deified into Alusi. In Odinani, it is
believed that the dead ancestors are invisible members of the community; their
role in the community, in conjunction with Ala, is to protect the community
from epidemics and strife such as famine and small pox.[4]
[edit]Ikenga
Main article: Ikenga
[edit]Ekwensu
Main article: Ekwensu
Ekwensu
is an Igbo deity with a convoluted modern identity. Among the Christian Igbo,
this deity is misrepresented as the Christian "Devil" or Satan and is seen as a force which places
itself opposite to that of Chukwu.[12] Anthropological
studies suggest however that this traditional deity may have been a revered Trickster God, similar to Eshu in Orisha. This Alusi was adept at bargains and trade, and
praying to Ekwensu was said to guarantee victory in negotiations. As a force of
change and chaos, Ekwensu also represented the God of War among the Igbo. He was invoked during
times of conflict and banished during peacetime to avoid his influences
inciting bloodshed in the community. This is based upon the finding of old
shrines dedicated to the worship of the deity[13] as
well as the recounting of old oral lores which depict the character of Ekwensu.[14] Ekwensu
is also the Igbo word for the tester.
[edit]Panentheism
Ọdịnala is a panentheistic faith, having a
strong central deity at its head. All things spring from this deity. Although
semi – pantheon exists in the belief system, as it does in many indigenous
African and Eastern religions.
Chukwu
is the central deity. Chukwu as the creator of everything (visible and
invisible) and the source of other deities is referred to as Chineke. Chukwu is
genderless possessing the supreme power in the cosmos control.
To
the ancient Igbo, the force that is Chukwu is infinitely powerful that no mmadu
(human being) approach this force directly. Also, the force does not impact
into our worlds directly but rather through lower force (s). The general truth
is that no person can work with or deal with Chukwu directly without passing
through the lower force (s). This is why the Igbo people were easily captured
by the teachings of the imported western religion which holds that either
Christ of Christianity or Mohammed of Islam is a lower force.
The
lower force(s) are the outflows from the main stream; sparks from the supreme
force that takes forms. They are the incarnations of the almighty Chukwu. Ọdịnala identify these lower forces by their
names and use a collective term Arushi to describe them. If an Arushi is
assigned to an individual, it becomes a Chi.
The
term ‘panentheism’ refer to as a belief system which posits that God personally
exists, interpenetrates every part of nature and timelessly extends beyond it.
Such interpenetrations in a spiritual view occur as lower deities or Arushi. Ọdịnala therefore, anchored its belief on the
existence of only but one Supreme Being: Chukwu (God) and many lower
supernatural beings or deities (Arushi).
[edit]‘Chukwu’ in Ọdịnala
In Ọdịnala, every individual is assigned a personal
providence; Chi. The mathematics here is very simple. Depending on the number
of people living presently on Earth (Uwa), as many as possible number of Chis
may exist. A person’s Chi is his right in the main source that is Chukwu. Chi
as a spiritual being, takes care of any mmadu (human being) assigned to him in
the lower World.
The
overall Chi that indirectly takes care of everything (visible and invisible) is
therefore, called ‘Chi Ukwu’ or Chukwu, the Supreme Being. This is why the
Igbos used the phrases/sentences: ‘chi awughi otu’--- ‘personal guardians are
not the same for everybody’; ‘otu Chukwu’ or ‘ofu Chukwu’----‘only one God’;
‘Chukwu ebuka’---- ‘God is great’ and ‘mu na chim’-----‘me and my godly
guardian’.
[edit]Functions
There
is a general spiritual law that one must pass through the lesser supernatural
forces before he can make his ways to eternal. There are various routes that
enable one to embark on a spiritual journey (i.e. different religion e.g.
Christianity, Islam, Buddhism, Hinduism, Eckankar, Judaism, Godianism, Ọdịnalaism and so on). No matter the route
chosen, one must meet these forces severally on the way. These supernatural
forces are the agents of purification of human beings (mmadu). They effects
compressed the road and make it look very narrow. They may even block the road
to eternity and cause people to continue running on cycles and meeting bad
spirits.
The
purpose of Ọdịnala is to restore peace, love and harmony
between mmadu and the supernatural forces or (Arushi or deities). By ensuring
that peace reigned, we can then manipulate they negative outcomes (that
supposed to intrude into our lives) to yield positive effects. Through this
way, we can get to our promise land with less suffering or struggles.
To
restore peace, love and harmony between mmadu and Arushi is all about the
dictation of our personal providence, Chi and doing the right thing. The
spiritual peace, love and harmony will cleansing a person with both inner and
outer experiences and prepare his ways back Chukwu. This will also go a longer
way to determine a person’s level of morality, peaceful existence, harmony and
love to people in the society. Also, the person will be on his way to his
destiny in the physical world (Uwa). Once your destiny is actualized, you can
then relate religion to humanity.
[edit]Chi
Chi
is the personal spiritual guardian of a person. Chi as a personal providence is
a divine agent assigned to each human from cradle to the coffin. Chukwu will
assign one’s Chi before and at the time of birth, which remains with the person
for the rest of his/her lives on Earth (Uwa). Chi simply means an Arushi
(supernatural being) that is assigned to a human being for care, guardianship,
and providence, which remains with that person until the end of his/her life on
Earth. Unlike Chukwu which is genderless, Chi can be either feminine or
masculine. It is the ocean Chukwu’s divine love that takes form on the lower
world. It is the spark of Chukwu and the right of any mmadu in the main stream.
Chi
determines a person’s successes, misfortunes, and failures throughout his/her
lifetime. It serves as an intermediary between mmadu and Chukwu. The Igbo
believe that their success in life is determined by their Chi, and that no
human can rise past the greatness of his or her own Chi. In this respect, a person’s
Chi is analogous to the concept of a guardian angel in Western Christianity,
the daimon in ancient Greek religion, and the genius in ancient Roman religion.
To
survive spiritually, one must establish a special relationship between oneself
and one's godly guardian. This places the human person at the forefront of
interlinked activities that involve other cosmic forces. But not so fast: He
who walks before his godly guardian runs the race of his life “Onye buru chi ya
uzo, ogbagbue onwe ya n'oso.”
[edit]Dictation of Chi
The
Igbo know that the Almighty Chukwu (God) cannot be manipulated in any way. Our
lot is etched on the palm of our hands as destiny. One can’t decode it, but one
can derail it. Chi, the personal godly guardian, can be coerced to help here:
“Onye kwe chi ya ekwe” (whoever believeth, achieveth).
Chi
as the lower force of Chukwu is the only means through which one can get
connected. One spiritual law here is that “No one reaches Chukwu directly or
gets favor directly from the same supreme force except through Chi.” In this
sense, dictation of one’s Chi marks the beginning of one’s spiritual journey on
Earth. This is one of the major practices of Ndiigbo.
Often,
people receive prophecy that the major cause of their failure is a spirit of
their home town. This is not a general spirit for everybody but rather one’s
personal Chi. If you receive such a prophecy, it means that Ọdịnala is calling you, which is a problem to
some people. The only solution to such a problem is to dictate your personal
providence, Chi; identify it by name and know what the spirit wants and how to
placate/negotiate with it.
This
may be difficult if the Dibias (priest in Ọdịnala) are not there. The Dibia can identify a
person’s Chi through divination and give more of an idea how to placate it. For
such spiritual purposes, one can visit any of the real temples of Ọdịnala e.g. Ukoma/Duruojikeeme Temple, Umunumo
Amandugba, Isu, LGA, Imo State. There are many other temples around Igboland
and the Igbo diaspora.
[edit]Kolanut Communion
Kolanut
communion is the only holy communion in Ọdịnala. It is used to honor Chukwu, Chi, Arushi
and Ndiichie. In this case, it is expected that the lower forces will
participate and send the glory to almighty Chukwu. Also, by pouring libations,
participating in kolanut communions entails being innocent before applying
justice ("jide ofo, jide ogu").
Kolanut
communion can be performed personally between one and his spirit or in group.
It is actually the only time Ndiigbo traditionally pray together. Here, one is
expected to go into communion with his personal providence, Chi as well as
other concerned Arushi and Ndiichie (ancestors’ saints). This will clear the
narrow road to Chukwu and create an increase in spiritual consciousness as you
bargain in your spiritual journey.
[edit]Taking into Benevolence of Deities
The
spiritual journey back to Chukwu is considered to be too tough; and the road
very narrow. 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 hassle.
The
Earth Deities control the activities of good and evil spirits, which
occasionally attempt to misdirect the destiny of human beings. 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 Arushi, which causes
confusion in the life of human beings) can be manipulated in afa (divination)
to yield good effects.
It
should be noted that the term ‘igommuo’ is an Igbo word meaning ‘to placate or
to negotiate’. This term is sometime used in a derogatory manner by some people
who described themselves as children of God and criticized others as children
of devil. Meanwhile, as either a practitioner or a spiritual student of Ọdịnala you shouldn’t be afraid when they use
the term in such way. You are on the right channel to Chukwu.
[edit]Afterlife
Ọdịnala belief in the concept of ‘life after
life’. There are two cycles of life here. One cycle of this life is on earth
while the other is in the spiritual world i.e. the other side of the realm.
There are also two major calls in these cycles: (a). The inner call (which is
to co-work with Chukwu in the spiritual world) and (b). The outer call (which
is your destiny).
The
final goal in Ọdịnala is anchored on answering the two calls
once and for all in this lifetime with not too much hassle. Upon dictation of
our personal providence (Chi), we are on our ways to our destiny (akalaaka).
Actualizing ones destiny entails relating religion to humanity on Earth, thus
answering the first call. The pattern of life chosen after meeting your destiny
point will determine your level of acceptability after death as an ichie (a
hallowed ancestor spirit or saint) in the spiritual world. In this case those
who did good things on earth after meeting their destiny point; respect the
laws of the land (iwu ala); died at ripened age and buried according to the
traditions of the religion are usually accepted in the spiritual world to
answer the final call.
[edit]Ekwensu
Ekwensu
is a deity in Ọdịnala. Ekwensu is also the Igbo word for “the
tester”. In Igbo mythology, Ekwensu was explained as a force of change and
chaos and also represents the Arushi (deity) of war.
As a
male Arushi in Igbo pantheon, he was believed by the ancient Igbo people as a
deity who was invoked during times of conflict and banished during peacetime to
avoid his influences inciting bloodshed in the community. The ancient Igbo
descriptions of Ekwensu could be seen as a deity with a convoluted modern
identity.
Among
the Christian Igbo, this deity is misrepresented as the Christian ‘Devil’ or
‘Satan’ or ‘Demon’ and is seen as a force which places itself opposite to that
of Chukwu (God). They conclusion is that Ekwensu is an evil spirit; thus,
creating a false dichotomy. Acceptance of such teaching by some Igbo was
possible simply because Ndiigbo have forgotten the Igbo mythology which places
God in everything.
You
shouldn’t be confused. No body! No spirit or deity! In fact no being (either
visible or invisible) opposes the force that is Chukwu. The good, the bad and
the ugly; all come from the ‘supreme being’ for one purpose or the other.
[edit]Dibia
Dibias
are the spiritual masters and guardian of all spiritual students in the lower
world (Uwa). The love of Chukwu has led to many dibias all over the Igbo land.
Although, there are a lot of fake dibias and priest but the truth is still
prevailing that dibias are the intermediates between a spiritual student and
the spiritual world in Ọdịnala.
The
physical destiny of a dibia is spiritual work. The dibias can see the spiritual
world at any time and interpret what saw to his spiritual students. They are
given the power to identify any Arushi by its name and as well prescribe
possible ways of placating/negotiating with such spirit. They also use their
power to identify herbs and their functions.
[edit]Spiritual Students
Spiritual
students could be every other person other than the dibia. They are the
followers of the religion. Unlike dibias, spiritual students do not see the
spiritual world and are not even in need to do so. They have other business or
work doing. They depend on the priest or dibias (i.e. the practitioner) for
possible spiritual interpretations, placation / negotiation and divination.
They may also depend on the dibias for herbs, charms and talisman –which may be
used to overcome evil forces.
Where
are you classified? Are you a dibia or a spiritual student? If you are a dibia,
don’t panic because it is your destiny. Failure to do the work means rejection
of a divine call in the physical world then the evil forces will take over your
life. Also if you are a spiritual student, please remain on track. You may wish
to sign –up with ‘Ọdịnala mystic world’ for your spiritual lessons
to enable you forge ahead.
If
you are neither a dibias nor a spiritual student, your name is sorry. You are
therefore a ‘confused person’ of Igboland. Any ‘confused person’ may continue
to run on cycles meeting bad spirits or even Satan (Ekwensu) itself. The
person’s destiny may also be misdirected by these evil spirits. In an attempt
to clear them using other routes, the person may place himself into suffer and
hardship or eventually die on the way and reincarnate.
[edit]Mystic World
Writing/publishing
worlds that enable you understand what you’re doing; the life of Ndiigbo and
how it relates to our spiritual journey. Its aim is to reach both practitioner
and spiritual students of the religion with the new message especially the
outer teachings while a person’s Chi will feed him up with inner teachings.
Spiritual practitioner e.g. a dibia can through this means convey the good news
to people while a spiritual student can learn from the same channel.
We
therefore, call for more membership. Members are made to receive our quarterly
published spiritual articles, journals and books. To sign-up as a member
pleases call: 08063740442 or visit any of the following places: a).
Ukoma/Duruojikeeme Temple of Ọdịnala, and b). NANTMP, Isu branch.
[edit]Morality
The
Igbo believe in the concept of Ofo and Ogu, which is like the law of retributive justice.
It is believed that Ofo and Ogu will vindicate anyone that is wrongly accused
of a crime as long as their "hands are clean". It is only the one who
is on the side of Ogu-na-Ofo that can call its name in prayer. Otherwise such a
person will face the wrath of Amadioha (the god of thunder and lightning).[15]
[edit]Spirits
[edit]Ogbanje
Main article: Ogbanje
An
Ogbanje (or Obanje) was believed to be an evil spirit that
would deliberately plague a family with misfortune. It was believed[by whom?]that
upon being born by the mother, under a certain amount of time (usually not
passed puberty), the Ogbanje would deliberately die
and then come back and repeat the cycle, causing the family grief. Female circumcision was sometimes thought to get rid of
the evil spirit,[16] whereas
finding the evil spirits Iyi-uwa, which they have dug somewhere secret,
would ensure the Ogbanje would never plague the family with misfortune again.
The Iyi-uwa was the Ogbanje's way of coming back
to the world and also a way of finding its targeted family.[17]
[edit]Practices
[edit]Worship
The
Igbo often make clay altars and shrines of their deities, usually with figures
being featured in them. Typically, only men are allowed to make
representational figures, however there are exceptions.[18]
[edit]See also
 |
·
Ibo loa
[edit]References
3.
^ Okwunodu Ogbechie, Sylvester: Ben Enwonwu: the making of an African
modernist, page 161. University Rochester Press, 2008.
4.
^ a b c Ilogu, Edmund (1974). Christianity and Ibo culture. Brill.
pp. 34–36. ISBN 90-04-04021-8.
12.
^ A.I. Bewaji, John. "OLODUMARE:
GOD IN YORUBA BELIEF AND THE THEISTIC PROBLEM OF EVIL.", University of Florida, Gainesville,
April 03, 2010
13.
^ Agozino, Emmanuel. ‘Ekwensu:God of victory not devil’, Nigerian Compass, Nsukka, April
03, 2010
18.
^ T. Phillips (ed.) "Ceramic altar for the new yam harvest
festival", BritishMuseum.org, London, April
03, 2010
19.
[edit]External links
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KWENU: Our Culture, Our Future
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Odinani: Igbo religion
PREAMBLE The vulture is a very underrated and under-appreciated bird. Its patience is so legendary the Igbo advocate: "Taba nsi udene" (apply the patience of a vulture). Now you know the root of the name of Venerable Cyprian Michael Iwene Tansi, the beatified Igbo monk. The vulture also enjoins us to respect and pay tribute to elders exceedingly everyday because, without the counsel of elders, little village rascals could have hunted and eaten its tribe into extinction. So, may God preserve all of us, old and young, big and small! CHALLENGE Dr. Uju Afulezi is arguably the Nigerian of the first full week of November 2001. He succeeded in bringing cyberfoes to agree on something: the need to tell each other about ourselves. I was impressed but not surprised; I know the Ogaranya Himself has the tools and the talent. In the second part of "Igbo 101: Facts little told,"-- which he curiously titled "Watch Out: Global Village Headmaster is out to get you" -- he threw a challenge: "I submit that the Igbo do not have a religion. If the Igbo have a religion, what is the name of such a religion?" I hit <Reply> and keyed in: The Igbo have a religion; it is called "Odinani." Before I could zip it out, I thought of something else: give Dr. Afulezi my write-up on the issue and let him change his position himself or reinforce his present position. I fished out the piece on Friday night. It was titled "Odinani: Traditional Igbo religion" [KWENU 1:6, Spring 1999]. But something else happened last night that made me want to embellish the story. I attended a wake for the mother of a community member. I had called him earlier in the day to inquire how I could help. He assured me that everything was on-line, except that he could not find more than one Igbo (four-lobed) kolanut. I told him not to worry, that "gworo" (the two-lobed, cream-colored variety) would do. You see: kolanut is not consecrated at funerals and wakes. He was relieved and thanked me. At the wake, the family rep presented the kolanut and rightly announced that there would be no associated presentation and prayer ceremonies because of the circumstances. The next thing we know, a reverend gentleman picked up the plate and offered prayers "through our Lord Jesus Christ." My mind raced back to Dr. Afulezi's challenge because it is this sort of insensitivity and erosion of our religious ethos that brought us to a point where we could stop and think for one fleeting moment that the Igbo have no religion and that they are rather "spiritual." I most humbly disagree. So I was more determined to rise up to the challenge of the learned professor. NOMENCLATURE What you call your religion, or what others call it, is not as important as the fact that it is there. I am not sure the tribe of In Igboland, religion is not organized and or centralized; it is the tradition. Like Islam, it is a way of life. The Igbo religion proper is anchored on one of the greatest and most benevolent deities under the Supreme Being: "Ani" (the Earth deity). Igbo belief in the sanctity of Earth deity is very deep. We thrive on its physical manifestation, "ala" (land), and we derive life itself from its benevolence. What more could be more merciful than "Uwa" (Mother Earth): It provides flora and fauna with an anchor, a base on which the force of gravity ("ikejiani") keeps them without restricting their ability to move freely on earth. It provides all the alimentary and respiratory needs, protects every life from extended exposure to the elements, day and night, and drains the unrelenting onslaught of rain from the clouds. It shelves all human wastes and avails animal and plants with useful materials with which to make passage throw life an easier ordeal. Odinani Igbo encapsulates much more than the concept of religion; it defines Igbo culture ("odinala") and tradition ("omenala"), the principle of honor and etiquette ("ugwu na nsopuru"), and a people's customs or heritage ("odibendi"). Long before the green movement, Odinani enforced not only respect for the environment but also the strictest preservation of the sanctity of Earth. The highest crime any person can commit is desecration of the land ("ilu ani"). IGBO THEOSOPHY Igbo theosophy is therefore both sacred spiritualism and socio-environmentalism. The Igbo know that the Almighty God ("Chi Ukwu" or "Chukwu") cannot be manipulated in any way. Our lot is etched on the palm of our hands as destiny. You can't decode it, but you can derail it. Chi, the personal godly guardian, can be coerced to help here: "Onye kwe, Chi ya ekwe." (Whoever believeth, achieveth). But this depends on how one abides by the rules and rituals of Odinani, generally known as "Nsoani." Chi cannot condone sacrilege ("uluani") or abomination ("aluluani" or "alu" for short). The Igbo know that religious passions are easily excitable because it is a blind faith in the paranormal, since no one is really sure of the other realm, but it is part of our existence. The Igbo religion is personal. Ndiigbo do not proselytize. This is enshrined in the phrase: "Mu na Chi m" (me and my God). It is therefore wrong to label any deity "bad"; you just have to know what it wants and how to placate and negotiate ("igo mmuo"). For example, Agwu -- the patron of schizophrenia -- can be coerced to help in freeing persons possessed. This is why you don't consecrate kolanut is another man's house -- except explicitly permitted, and this is why Ndiigbo do not conquer and occupy other communities. No one would know which deities to ignore and which to placate periodically. The Igbo thrive in harmony wherever they live, and they never attempt forceful land acquisition. In fact, in many communities, to this day, no one "owns" the land! Christianity and Islam may never ecumenize, even though both have roots in ancient Judaism. Igbo religion easily accommodates all, as long as they don't encroach on kolanut communion and the agnate ("umunna") sociopolitical setup. The Igbo understand people who anchor their religion on a hero or a martyr, around whom myths are woven to link God directly into their own lives. It does not matter how incredible some of the stories sound, the Igbo open up to other people's myths. Is it then not surprising that the head of The kolanut communion is actually the only time Ndiigbo traditionally pray together. They do not "worship" a common deity; in fact, the word "worship" does not appear in Igbo theosophy. Any wonder then that Dr. Afulezi, "in my research of Igbo culture," has "not come across the worship of any god or gods by the Igbo." There is nothing like "worship" in Igbo. The term " CULTURE In his excellent exposé, Dr. Afulezi made the small but serious mistake of distinguishing between religion and culture. ["Let us, once again, through questions and answers try to throw some light on some of the issues of culture and religion in our lives."] In "Our culture, our future: An Igbo worldview," KWENU 1:9, Fall 2000, I presented Igbo culture as "a dynamic phenomenon that deals with the artifacts and mores by which Ndiigbo of So if, the Igbo have no religion, then they have no culture. Now, that would be preposterous. Religion is our culture, our way of life. The Igbo of southeastern BELIEF Odinani: I call Igbo religion "spiritual socio-environmentalism." Unlike in revealed religions, Ndiigbo make no bones about not knowing exactly what goes on on the other side of the realm, and that's why we ask the ancestors we knew before they passed to help us figure some of these things out. The need to negotiate with benevolent spirits and deities also arises. The Igbo cosmos is made up of four complex constituents: "Okike" (Creation), "Alusi" (supernatural beings), "Mmuo" (Spirit) and "Uwa" (World). Uwais further divided into two: "Igwe" (the firmament) and " There are four pillars of Igbo traditional belief. Briefly: Chi: Every human being has a personal godly guardian, a "spirit-world PR being" who accompanies one through life - from the cradle to the coffin. The special relationship between the human person and this godly guardian is enshrined in the dictum: Onye kwe, chi ya ekwe. (If you believe, your godly guardian will concur.) This places the human person at the forefront of interlinked activities that involve other cosmic forces. But not so fast: He who walks before his godly guardian runs the race of his life [Onye bulu chi ya uzo, o gbagbue onwe ya n'oso.] Onyinye: In "mmadu abu m," the Igbo say you cannot be another person: You are unique, and you are who you are. Period. Every being is God's gift to the world. This gift comes with precious attributes ("onyinye"). There are etched on our palms and cannot be altered. Hence, "akalaaka" (palm print) is uniquely preordained as the encoded sign of destiny. Everyone possesses many attributes in different proportions, but one is always more pronounced. If you find it, you will excel. That is your destiny. Those who follow their destiny succeed; those who don't, derail. Umunna: The agnate is the patrilineal political setup, a decentralized democracy with an apparent gerontocratic proviso to keep young men out of politics before they achieve their full potentials. "Umunna" is an inclusive democratic legislature that empowers its messengers on item-by-item basis. There is no carte blanche for any extended period; everything is negotiated and discussed on a case-by-case basis. If the Igbo could not trust some deities to deliver as and when desired, what mere mortal could be implicitly trusted? The agnate therefore regulates the community. The importance of umunna cannot be overemphasized. A man without one might as well lie down and die; he does not exist. The agnate defines the Igbo person. It is the bedrock, the passport, and the sociopolitical foundation of earthly existence. Echichi: No Igbo community rewards mindless capitalism. The sociopolitical system of umunna makes rugged individualism uncomfortable, almost impossible… as alien as an uncircumcised Igbo male. But the Igbo recognize putting ones attributes to good use. They reward achievements and abhor hereditary, hand-me-down titles. Echichi ("taking of titles") recognizes the advancement of attributes. These traditional titles tell stories of success more than enhance social status. For example, "Omemma" is a do-gooder, a philanthropist of great repute. Dr. Afulezi is "Duruakwukwo" because of his achievement in academia. "Omenka" is an artist. "Ogbuefi" must have feasted the community with cows (efi); Ochiagha ("war commander") must have led his people in a war and won; Ojemba ("adventurer") has traveled to distant lands and brought back knowledge, etc. "Chief" is a crass colonial coinage; it has no place in Igbo religion. TO EACH ITS OWN There is rather little "similarities between Christianity and Igbo culture," and I don't think we should submerge one in the other as in Santeria and some other hybrid sects. What we have in Yes, there is nothing like an "African traditional religion" (ATR), but there are African traditional religions (mind the last "s"). Each culture has its set of beliefs. Even in Shariadoms of northern CONCLUSION So what is religion? I turned to my good old Reader's Digest Universal Dictionary: Religion is defined as "the expression of man's belief in and reverence for a superhuman power or powers regarded as creating or governing the universe; any personal or institutionalized system of beliefs or practices embodying this belief or reverence… Sacred rites and practices…. Re -- back + ligare -- to bind." In Igbo religion, we are constantly renewing bonds and tightening up alliances. We call on the spirit of our ancestors to intervene. In kolanut communion, my maternal grandfather, who is "Onyeishiani" (a high priest of the Igbo religion), would call on highly regarded ancestors I knew as a child and those he knew as a child to come and participate! These are the "saints" through whom we would rather pray than the numerous saints of Italia: Francis of POSTSCRIPT I logged into my email system this afternoon, I agree with Dr. Afulezi, who is a knight of the Catholic Church: "It is a mistake to think that we need to abandon our culture in order to be Christians." By pouring libations, participating in kolanut communions, being innocent before applying justice ("jide ofo, jide ogu") and avoiding abomination, we retain important aspects of our cultural heritage, our religion, while imbibing as much Euro-Christian philosophy as one desires. One day, we shall get it right, and our ancestral way of life shall return to take back its place of glory in our lives. So, I am glad that he has not abandoned the basic rites of our religion, Odinani.
Everything else
is embellishment.
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Simply surprise yourself yonder
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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
·
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
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 Ikejianikeeps
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), Anicontrols
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 Satan 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
last edited:
INDIGENOUS POLITICAL STRUCTURE IN IGBOLAND
IBO GOVERNMENT
Details
of traditional Igbo government and social structure varied from place to place
throughout the nineteenth and early twentieth centuries, but its characteristic
nature remained the same. The basic unit of Igbo life was the village group,
and the most universal institution was the role of the family head. This was
usually the oldest man of the oldest surviving generation. His role primarily
involved settling family disputes, and because he controlled the channel of
communication with the all-important ancestors, he commanded great respect and
reverence. In some areas the government of chiefs and elders was composed of a
governing age grade, in others the council of elders was made up of the oldest
members of particular families.Titles that the men earned played a major part in the Ibo society. There was a hierarchy of ascending titles that were to be taken in order, accompanied by an ascending scale of payments. The system acted as a simple form of social security, in that those who acquired titles paid a particular fee, and then were entitled to share in the payments of those who later acquired titles. Men who were going to acquire a title had to go through intense rituals. This symbolized respect as well as success.
A political institution that was widespread around the Ibo tribe was that of the age-grade. Every age-grade was responsible for specific areas of community service. This often promoted rivalry between the groups of age-grade. This was actually a valuable instrument of social control, in that in order to preserve the good name of their age-group, its members became involved in disciplining and restraining those who tended to cause trouble within the community. Secret societies around the Ibo villages were also an instrument of social control. The members of the secret society would appear at night, masked, in the disguise of supernatural beings. Any offenders in the community would be denounced. The unknown origin of the members and their supernatural aura (distinctive atmosphere) meant that this whole performance was taken with great seriousness.
Government (in this paragraph and the next one)
Usually, the kinds of decisions that had to be made in traditional Igbo societies were either judicial or connected with relations with other groups. In a judicial case, it was the responsibility of the lineage head to try to settle the matter before bringing it to the elders, who would hear the case in public. A decision that affected the whole town, such as the declaration of war, would generally be put to all the free adult males of the town. The nature of these institutions was extremely flexible - for example, a man who had proven his skills at war in the past might be selected to lead the people through this time of crisis, yet would be expected to relinquish this leadership once the time of crisis was past. If the facts of a case were unclear, then in some instances the Igbo would turn to an oracle or to divination.
Igboland possessed a regional network of oracles, such as the Agbala of Awku, or the Ibibi Ukpabe at Arochukwu. These oracles claimed to ascertain the truth of every matter, and were dependent on visitors from every part of Igboland. They rested on deliberate deception and were extremely expensive, far beyond the reach of the poor. However, their good reputation did depend on the fairness of their judgements, which kept their tendency for exploitation in check.
Perhaps it was the small scale of their political institutions that made Igboland such a good example of what a democracy should be. Some of the first European visitors to this region were struck by the extent to which democracy was truly practiced. A combination of popular participation and real respect for those with ability and experience, led to the smooth running of political institutions.
On a smaller scale, Igbo families generally lived in compounds, each a small segment of the village group. The head of the compound was usually the oldest male and within each compound were clusters of huts belonging to different domestic groups. The head of each domestic group is responsible for its members. In Igbo society, seniority by age regulated social placement. Married life was the normal condition for adults, and polygamy for the men was the ideal - in fact it acted as an important indication of status. Wives were ranked according to the order in which they married the common husband. Another important feature of Igbo kinship apart from the precedence given to the male, is the idea of seniority by birth. The first male and female children of the domestic group, irrespective of the ranking of their mothers, were given special status, and occupied very important and responsible social positions in the family.
One of the most important distinctions the Igbo make in their status system is that between Diala and non-Diala. The Diala is a freeborn, a full citizen, whose status at birth is symbolized by the burial of his umbilical cord, preferably at the foot of an oil palm tree. A Diala is free to attempt to gain a title, the only barrier to social climbing being the membership fees that these institutions demand. In contrast, the Ohu was a slave who had very few rights. However, these slaves were more often as not absorbed into the lineage of the master they served, becoming their companions and often marrying their daughters. An Osu was a cult-slave; they were a people hated and despised , and to refer to a Diala or an Ohu as an Osu was the gravest of insults. The Osu system of slavery originated from the Owerri-Okigwi region. The Diala belief is that the Osu are descended from a people who, at the recommendation of a diviner, were dedicated to a deity, in order that they may become his servitor. A particular village, lineage or individual that had been experiencing illness or misfortune would “dedicate” this slave to the deity, in the belief that the slave would then carry out the sins of the dedicator. The Osu were feared and hated because they reminded the Diala of their guilt. Unlike slaves, they could not be absorbed into their master’s lineage; on the other hand, they were protected by their deity from being sold or killed. The cult-slave status of the Osu was legally abolished by the Eastern Nigerian Government in 1956.
Downloaded and Edited by:
Dr Jideofo Kenechukwu Danmbaezue, D.Sc.
AGUNABU UMUELECHI
