Odinani, the Igbo traditional religion-gctid24973

[Oju]

The fundamentals of Odinani

 M. O. ENE
egbedaa@aol.com

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 Haunited snakes: 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 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."

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

[Oju]

Nkwenye Anyi
Cultural Creed

Twenty-eight Guiding Principles of the Lasting Values of Igbo Community Life

[Iwu iri-ab[ch7909][ch7885] na asat[ch7885] e ji-ebi ezi nd[ch7909] n'uche Ndiigbo]

Agba Mbu: Ututu

1. Chukwu di.

2. Chi gi buru uzo.

3. Akalaaka di iche iche.

4. Nwa ka ego.

5. Jide ofo, jide ogu.

6. Ihe si na Chi adi mma.

7. Onye Chi meere ihe oma, meere ibe.

Agba Abuo: Ehihe

1. Eziokwu bu ndu.

2. E kwuo, e mee.

3. Chete umunna.

4. Oha na-azu nwa.

5. Soro ibe.

6. Ebe onye bi, ka o na-awachi.

7. Onye buru ihe ishi, ijiji esoro ya.

Agba Ato: Mgbede

1. Ndu bu isi.

2. Emerune nsoani.

3. Sopuru iwu obodo.

4. Sopuru ndiokenye.

5. Ako bu ndu.

6. Uche bu akpa.

7. Egbe bere, ugo bere.

Agba Ano: Abali

1. Nke iru ka. (Azu ka.)

2. Ndidi amaka; onye ma echi?

3. Echi di ime, ma taa bu gboo.

4. Obi echine.

5. Odinala anyi bu odiniru anyi.

6. Uwa bu ahia; onye zuchaa, o laa.

7. Onwu bu ugwo e ji Ani.

[Oju]

Chi

THE SUPREME SPIRIT

PROLOGUE

The concept of CHI, the Supreme Spirit or the formidable force of creation, is common in many religions and in scientific circles. The Igbo religion, [ch7884]d[ch7883]nan[ch7883], is no exception. The name and the nature of the Force differ in many known beliefs. The Igbo ancestors probably preoccupied themselves with the arduous analyses of the nature of Chi. They tried to establish an acceptable notion of the nature of Chi. In the end, they most humbly declared that Chi exists (Chi d[ch7883]), but to know the nature of the Force would be the end of knowledge, hence the name Amaamaamachaamacha. This attribute endures to this day. We know God to exist, but no one really knows the true nature of God. All claims to the contrary are deep delusions.

 
CHINEKE

The falsity and futility of constructing Chi have not stopped humans from holding on strongly to sometimes-crazy concepts of God's nature, to the point of attempting to know the beginning of God... when they are yet to know when life actually begins! The Igbo theosophy has its share of attempts to explain the nature of God. What is there to explain? Actually very little, but little things have a way of growing wings and flying all over the place and causing controversies. The controversy is probably rooted in the presence of Chi in the morning of Creation (Eke) or, probably, a part of Chi that guards and guides the soul of the new person from the cradle to the coffin. Interestingly, the component of Chi is also called "chi." Hence, the expression "Ofu nne na-am[ch7909], mana ofu chi anagh[ch7883] eke" simply means that siblings might be of the same mother but they receive different divine attributes; it should not convey the existence of a different god of creation for each soul!

 
To differentiate between Chi, the Supreme Spirit, and chi, the animating spirit, the term Chi Ukwu (Chukwu) is now used, which makes chi the equivalent of angels in Judaea-Christian creed—but without wings and genders. Hence, the expression "Onye kwe, chi ya ekwe" takes its proper meaning: One who believes, achieves with an individualized spiritual guardian. Therefore, the concept of "Chi na Eke" (God and Creator), a duality of deities, is a mischaracterization of Chi n'Eke (God in Creation) or Chineke, which is yet another name for Chi, the Supreme Spirit, reflecting its animating and creative attributes.

The word "Chineke" can be broken down as follows:

(a)  Chi na Eke            God and the Creator

(b) Chi na-eke            God who creates (God creates)

(c)  Chi n'Eke            God in (the morning of) Creation

(d) Chi nne Eke           God, mother of Creation (God the true Creator)
 
Whichever applies, nothing should detract from the fact that in Igbo belief system, God is the genderless spirit that sits at the summit of the spectrum of all deities and spirits known and unknown. If it has not always been so -- and it has not always been so in many religions -- it is now so. The belief in Chineke as God the Creator is now pan-Igbo.

 
NAMING GOD

It could be argued that the Igbo have different names for God because the name for God in Igbo is as many as there are words and dialects, but the concept of one supreme spirit is set. No matter how and where, the names for God convey the idea of one Supreme Being. In northern Igboland, around Adaada area, the expression "Ezechitoke, Eze Chi Abiama" (Lord God the Creator, Lord God of Abiama), is common. Many names of Chi are an evidence of the Igbo continued quest to conceptualize the nature of Chi in such a way that it would bring some of the divine attributes closer to what everyone could grasp.

 
The names could be classified in seven broad categories:

1.   Divine designer

(a)  Chineke (Chi n'Eke)        God the Creator

(b) Isind[ch7909]                   The Source of Life

(c)  [ch7908]z[ch7909]nd[ch7909]                  The Smith of Life

(d) Omakaesike[ch7909]wa           The Repository of Knowledge

 
2.   Eulogy

(a)  Ebubedike               The Glory of Heroes

(b) Omemma                The Doer of Good

(c)  Ekwueme                The Promise Keeper

(d) Omeamara               The Giver of Grace

3.   Supremacy

(a)  Okaaka                  The Supreme Power

(b) Ikekaike                 The Superpower

(c)  Alusiuka                The Almighty

(d) Eze ndi eze                King of Kings

 
4.   Mystery

(a)  Amaamaamachaamacha

(b) Ugwuanaariatuegwu

(c)  Ogbarankitiokwujurunonu

(d) Oganigwe

5.   Kingship of the Universe

(a)  Ezechitoke (Eze Chi Okike) Lord God Dispenser of Equity / God the Creator

(b) Ezeigwe                 King of Heavens

(c)  Odenigwe                The Ruler of Heavens

(d) Yanweuwa (Onyenweuwa)  The Owner of the World


6.   Forces of Nature

(a)  Ikukuamanonya           The wind that cannot be ensnared

(b) Akaejiejeogu             The Hand that leads in Battle

(c)  Akanaagbajiigwe          The hand that breaks iron

(d) Udeigwe                 The Echo of heavens


7.   Deeds

(a)  Omeokachie              The final arbiter

(b) Odumeje                My guard and my guide

(c)  Dikenagha               The War Hero

(d)  Uzunaakpunwa            The Smith of Life

 

Other Kmtyw nations have different names for God but, in almost all the cases, the concept of one God endures. Examples:

 
Abasi

Efik & Ibibio (Nigeria)

Amma

Dogon (Burkina Faso/Mali)

Aondo

Tiv (Nigeria)

Chido

Jukun (Nigeria)

Chikara

Korekore (Zimbabwe)

Chineke

Igbo (Nigeria)

Egbesu

Izon (Nigeria)

Imana

Banyarwanda (Barundi/Rwanda) )(Burundi)

Inkosi

Zulu (South Kmt)

Jalang

Bambara (Mali)

Mawu

Ewe (Benin/Ghana/Togo)

Modimo

Bakwena-Tswana (Botswana)

Mulungu

Digo (Kenya)

Mungu

Sukuma-Nyamwezi (Tanzania)

Nyame

Akan & Asante (Ghana)

Oghene

Urhobo & Isoko (Nigeria):

Olodumare

Yoruba (Nigeria)

Onyankopon

Twi (Benin/Ghana):

Oritse

Itsekiri (Nigeria)

Osalobua

Edo (Nigeria)

Si

Bamikeke (Cameroon)

uDali

Xhosa (South Kmt):

Unkulunkulu
   
Ndebele (Zimbabwe)

Many modern attributes of God are sometimes misguided and tainted by Euro-Christian creeds. For example, any allusion to gender or a physical heaven is outside Igbo traditional theosophy. Then again, no one knows for sure; all we know is that Chi di (God exists); everything else is embellishment.

 ========
© M. O. Ené, 2006

[Ɔbenfo Ọbádélé]

http://www.youtube.com/watch?v=DoKROptzXW0

[PharoahIsrael]

I am Greatly Impressed and Moved by this Introduction to Odinani, Igbo Traditional Metaphysics and Natural Sciences. As I am a Black American Descendant of Ndi Igbo Afro/Black Peoples held in Slavery and Captivity here in the U.S.A. as well as the Cherokee-Seminole Heritage here through The Muscogee Creek Indians ( The Black Tribes ) I find this information refreshing. To say that it is WONDERFUL and RESTORATIVE would be a Understatement.
 It certainly takes all of the curves out of Judaism, Islam, Christianity and Darwinism's THEORY of Human Evolution and makes All The Ends Meet.
 
 Thank You All for the Work That You Are Doing Here and You Have My Full Support Which Will Be Shown As Time Goes On.
 
Peace and Love To All The Brothers and Sisters. Again, Thanks To You and To Chukwu.!
 
MLP.,
Pharoah Isra'Ilu-El,
Black Federal Nationalists,
American Federal Nationalists.

[kweku, afro olmec]

greetings of peace and serenity my dear sister oju,this is very informative posting, indeed, although, i would like to point out to you,the etimology of the word GOD, de rails from what the real means supposed to be, GIFT OF DIVINITY(G.O.D) the origins of the word god comes from the proto germanic and slavic language word GOTH,i dont call or use the word  god,because i am giving power and energy to those eureurasiaan entities,as we go for our physical liberation we should also go for our spiritual liberation, i preffer the word creator or supreme being,or the kemetic word for the creator NTER,NETER,OR NETERU.NEVETHERLESS,IT IS AN KmtywTASTIC INFORMATION.:hello:

CHECK THIS OUT!

[PharoahIsrael]

Bro. and/or Sister Obis,
                                 What is the meaning of Ekwensu in Igbo Cosmology and our Natural World. I ask this question because of the tendency to identify this Alusi-Spirit as Satan or the Devil by some while others state that this is because of foreign Euro-Cauceurasian Christianity and Indian aAmwic Islam demonizing the culture of Igbo.
 Some teachers teach that Ekwensu is simply the Igbo Heroic Deity and plays many roles. That Igbo Cosmology has no concept of any force, being, person or spirit in opposition to Almighty God ( Chukwe ).
 
 What are your thoughts on this matter. Is Ekwensu a Mystical Being and is there a set of secret teachings about him ?
 
 Just like to know. Peace and Hetep.!
 
MLP.,
Pharoah Isra'Ilu-El,
Israelite Moor.

[Onyemobi]

PharoahIsrael;33076 wrote: Bro. and/or Sister Obis,
                                 What is the meaning of Ekwensu in Igbo Cosmology and our Natural World. I ask this question because of the tendency to identify this Alusi-Spirit as Satan or the Devil by some while others state that this is because of foreign Euro-Cauceurasian Christianity and Indian aAmwic Islam demonizing the culture of Igbo.
 Some teachers teach that Ekwensu is simply the Igbo Heroic Deity and plays many roles. That Igbo Cosmology has no concept of any force, being, person or spirit in opposition to Almighty God ( Chukwe ).
 
 What are your thoughts on this matter. Is Ekwensu a Mystical Being and is there a set of secret teachings about him ?
 
 Just like to know. Peace and Hetep.!
 
MLP.,
Pharoah Isra'Ilu-El,
Israelite Moor.

Peace God. Ekwensu is a deity that greatly aids your spiritual development by sending you different situations to put you to the test. He is the equivalent of Eshu of the Yorubas or Sebek of the Kamau.

[Mirabelle Baidoo]

Kweku, this is a very point important point you make, that is what I have been driving at in most of our conversations. As Kmtyws both continental and diasporic, language often creates false dichotomies and puts us at at an impasse. The very fact of an imposition of another's language makes it almost impossible to dialogue without referring to concepts like God which is really giving energy to another cosmology as you say. Now if you do not speak an Kmtyw language and can hardly operate in Kmtyw nuance how can we hold a meaningful conversation and hopefully work toward liberation if certain words are not used as a bridge to connect us to ideas, myths, fables and philosophies that have traditionally been used us propaganda and a tool of disempowerment?

[Enisoto]

HTP!
This is by far the best article on Igbo Spirituality that I have read. Been looking for this info since The Oracle told me I was Igbo. I will use this information productively. Thank you.
Bless!