I wish to learn more about the Igbos ancient religion, because I feel that it is an important aspect of our past. It saddens me that those who follow the old ways and traditions are dying at an alarming rate and no one wants to hear their stories. Therefore, I would like to learn more about the Igbo pantheon of gods and myths.

Please share your knowledge concerning the topic.

What is traditional Igbo religion?

ChinenyeN: What is traditional Igbo religion?

according to the brits, it is cannibalism.

ChinenyeN: What is traditional Igbo religion?

[size=64pt]ODINANI[/size]

patriot2:
according to the brits, it is cannibalism.

If we go by what the British say ... I would argue that they, the British are imperialists, repressed and stupi.d.

As they did not understand the Yoruba religion, the degraded, and compared with witchcraft. But that has not been the fault of religion but of ignorance of the English.

I am a researcher of Yoruba culture. Do not consider myself an expert on the subject, let alone an African forum.
I would like the opportunity to some Igbo brother to explain correctly about the cult of Orisa, Orisa which originally worshiped there, and so on. etc.
It is a fascinating subject, and I can not really understand how many Africans know these issues and traditions.
I'm at your service!
Best regards!

Ptolomeus:
If we go by what the British say ... I would argue that they, the British are imperialists, repressed and stupi.d.

As they did not understand the Yoruba religion, the degraded, and compared with witchcraft. But that has not been the fault of religion but of ignorance of the English.

I am a researcher of Yoruba culture. Do not consider myself an expert on the subject, let alone an African forum.
I would like the opportunity to some Igbo brother to explain correctly about the cult of Orisa, Orisa which originally worshiped there, and so on. etc.
It is a fascinating subject, and I can not really understand how many Africans know these issues and traditions.
I'm at your service!
Best regards!

The funny thing is that the igbos rejected their religions and all became christians, so answer me: why?

patriot2:
The funny thing is that the igbos rejected their religions and all became christians, so answer me: why?

Dear Friend: I am a researcher of African traditions, particularly of the Yoruba. I have no knowledge of historical grudges, or the current reality of the Igbo people. I am not denying what you say, simply because I do not know what is happening today in Igbo.
I understand that the question refers Nebeuwa to know about the original cult of the Igbo, and not on the timeliness of the Igbo.
Dear friend:
I joined this forum to exchange information healthily, to learn and share with everyone, not to be part of disputes, which may be justified or not, but I ignored them because I have no knowledge.
You can read my various posts, that I must respect a Yoruba wholes themselves that a Hausa, a Fulani, someone from Ghana, Nigeria and South Africa.
I am a foreigner, and I do not mean to disrespect anyone.
Please do not be angry with me, because I do not mean to offend any person or people.
I hope you understand me.
A respectful greeting.

Ptolomeus:
Dear Friend: I am a researcher of African traditions, particularly of the Yoruba. I have no knowledge of historical grudges, or the current reality of the Igbo people. I am not denying what you say, simply because I do not know what is happening today in Igbo.
I understand that the question refers Nebeuwa to know about the original cult of the Igbo, and not on the timeliness of the Igbo.
Dear friend:
I joined this forum to exchange information healthily, to learn and share with everyone, not to be part of disputes, which may be justified or not, but I ignored them because I have no knowledge.
You can read my various posts, that I must respect a Yoruba wholes themselves that a Hausa, a Fulani, someone from Ghana, Nigeria and South Africa.
I am a foreigner, and I do not mean to disrespect anyone.
Please do not be angry with me, because I do not mean to offend any person or people.
I hope you understand me.
A respectful greeting.

I was just teasing the igbos on this forum, I do not have a clue of what religions they used to have.

First of all, excuse my bad English.
I hope the dear friends understand this statement as a contribution, and not a lack of ducation of a foreigner. I understand that would be of greater value than a brother Igbo or Yoruba deeper and do precisely this issue and I hope someone does.
Orishanla (Grand Orisa) or Obatala (Yemowo husband) is also called Oba Igbo (King of the Igbo).
Orishanla has a fundamental role in the history of the world´s creation, mission entrusted by Eledumaré, the supreme God. For this mission, delivery Eledumaré Orishanla àbà(the power to suggest) and the power to perform (àsé), so it is also called Alàábàáse.
Orishanla is part of the group "funfun Orisa" Orisa white or related to the creation.
Among the Orisa funfun can include:
Ajiguna Olufon Abashed (who cries when awake); Oguiyán Ewúlèéjigbo (Lord of Ejigbo) * 1; Obaníjìta;
Akire or Ikìre; Alase or Oluorogbo; Arowu; Olojo; Eteko Dugbe Oba, Oniki; Onirinja; Ajayemo, Jaye;
Rowu or Owu; Olobá; Oloufin; Orisako; Eguin.
It is unclear whether Orisa is different, or different manifestations of Orishanla.
When Oduduwa founded the city of Ife, Oduduwa begin and Orishanla disputes. These disputes led to repeated clashes between the two armies. These wars, which end with the victory of Oduduwa, is considered by many historians as a recreation of what was once the fight of both kingdoms Igbo and Ife for supremacy.
The ceremonies are performed in Orishanla Ile Ife and commemorate historical events.
Initially, these ceremonies lasted nine days, but now were reduced to five days a week Yoruba agreeing to four days, then these ceremonies begin and end on the day consecrated to Orishanla.

* 1 The main temple was at Egigbo Oguiyán. His name is a contraction of the phrase "je Iyan Orisa, Orisajiyán or Orisaguiyán and that name is related by choice of eating iname (Iyan).

For its part, the name of Obatala (Oba t'ala) means King of the white cloth.

Honestly, I hope nobody is offended, because my intention is not that.
I have tried to give the merest glimpse of a subject that is very large and complex, so ask the brothers to make more contributions, and if there is a discrepancy on what I explained, I beg you all to the manifest, because the exchange always reflects the wisdom.
Is that the purpose of the forum, the sharing of knowledge and healthy discussion.
I hope my comment is helpful.
Warm regards to all.

Ptolomeus: First of all, excuse my bad English.
I hope the dear friends understand this statement as a contribution, and not a lack of ducation of a foreigner. I understand that would be of greater value than a brother Igbo or Yoruba deeper and do precisely this issue and I hope someone does.
Orishanla (Grand Orisa) or Obatala (Yemowo husband) is also called Oba Igbo (King of the Igbo).
Orishanla has a fundamental role in the history of the world´s creation, mission entrusted by Eledumaré, the supreme God. For this mission, delivery Eledumaré Orishanla àbà(the power to suggest) and the power to perform (àsé), so it is also called Alàábàáse.
Orishanla is part of the group "funfun Orisa" Orisa white or related to the creation.
Among the Orisa funfun can include:
Ajiguna Olufon Abashed (who cries when awake); Oguiyán Ewúlèéjigbo (Lord of Ejigbo) * 1; Obaníjìta;
Akire or Ikìre; Alase or Oluorogbo; Arowu; Olojo; Eteko Dugbe Oba, Oniki; Onirinja; Ajayemo, Jaye;
Rowu or Owu; Olobá; Oloufin; Orisako; Eguin.
It is unclear whether Orisa is different, or different manifestations of Orishanla.
When Oduduwa founded the city of Ife, Oduduwa begin and Orishanla disputes. These disputes led to repeated clashes between the two armies. These wars, which end with the victory of Oduduwa, is considered by many historians as a recreation of what was once the fight of both kingdoms Igbo and Ife for supremacy.
The ceremonies are performed in Orishanla Ile Ife and commemorate historical events.
Initially, these ceremonies lasted nine days, but now were reduced to five days a week Yoruba agreeing to four days, then these ceremonies begin and end on the day consecrated to Orishanla.

* 1 The main temple was at Egigbo Oguiyán. His name is a contraction of the phrase "je Iyan Orisa, Orisajiyán or Orisaguiyán and that name is related by choice of eating iname (Iyan).

For its part, the name of Obatala (Oba t'ala) means King of the white cloth.

Honestly, I hope nobody is offended, because my intention is not that.
I have tried to give the merest glimpse of a subject that is very large and complex, so ask the brothers to make more contributions, and if there is a discrepancy on what I explained, I beg you all to the manifest, because the exchange always reflects the wisdom.
Is that the purpose of the forum, the sharing of knowledge and healthy discussion.
I hope my comment is helpful.
Warm regards to all.

No the igbos have Obi while the yorubas have Oba, although it's pretty much the same, and the languages look alike.

patriot2:
I was just teasing the igbos on this forum, I do not have a clue of what religions they used to have.

Okay dear friend ...
You understand that it is not easy for me to overcome my bad English, and also
seriously trying to expose.
I pray that you forgive my allusion and count on me as a sincere friend!
A sincere hug!

I've never heard of Odinani before. Is that supposed to be Omelala?

@OP

Anyway, there's no such thing as 'Igbo religion' since 'Igbo religion' cannot exist independently from Igbo culture. To understand Igbo religion (which greatly varies from place to place) you'd have to understand Igbo culture (which also greatly varies). It would take you a long time to understand the various sub-cultures of the entire Igbo nation.

I suggest you pick a particular Igbo sub-group and study their own religious worship styles and sub-culture.

ChinenyeN: I've never heard of Odinani before. Is that supposed to be Omelala?

You're not the only one.

odumchi: @OP

Anyway, there's no such thing as 'Igbo religion' since 'Igbo religion' cannot exist independently from Igbo culture. To understand Igbo religion (which greatly varies from place to place) you'd have to understand Igbo culture (which also greatly varies). It would take you a long time to understand the various sub-cultures of the entire Igbo nation.

I suggest you pick a particular Igbo sub-group and study their own religious worship styles and sub-culture.

I think people are getting stuck on the semantics of the title "Igbo religion." If it would make it easier, would Igbo spirituality be a better term to use? I know that there are various sub-cultures that make up the Igbo people, but I am sure there are commonalities amongst the various clans found in Igboland. I would presume that Alusi likes Amadioha, Ikenga and Anyanwu were worshipped by various Igbo clans. It wasn't one specific Igbo clan that worship these deities.

That is why I would like to learn more about the commonalities amongst the Igbo people cosmology, divination and sacred sciences.

Ptolomeus:
Okay dear friend ...
You understand that it is not easy for me to overcome my bad English, and also
seriously trying to expose.
I pray that you forgive my allusion and count on me as a sincere friend!
A sincere hug!

M
y friend the igbo is a collection of societies which had very little in common except language similarities,
There are real tribes such as the bini, focus your interest on them.

"Commonalities" in spirituality is rather recent. If you want traditional, inquire about pre-18th/19th century cultures.

Were the various Igbo clans so different, that I need to investigate them individually? I am having a skeptical that the various Igbo clans who speak the Igbo language, culture was so vastly different from one village to another. When you look at a map of Igboland, the region is not that big. I am positive that there was cultural diffusion amongst the various clans, in which we can find commonalities in spirituality.

Nebeuwa: Were the various Igbo clans so different, that I need to investigate them individually? I am having a skeptical that the various Igbo clans who speak the Igbo language, culture was so vastly different from one village to another. When you look at a map of Igboland, the region is not that big. I am positive that there was cultural diffusion amongst the various clans, in which we can find commonalities in spirituality.

Yes, they were, or more appropriately, there were distinct regional differences. This also applies to language. That is why I advised investigating pre-18th/19th century cultures, because this whole thing about cultural diffusion and "commonalities" occurred rather recently, partially during the latter part of the slave trade and then more significantly during the colonial era.

ChinenyeN:
Yes, they were, or more appropriately, there were distinct regional differences. This also applies to language. That is why I advised investigating pre-18th/19th century cultures, because this whole thing about cultural diffusion and "commonalities" occurred rather recently, partially during the latter part of the slave trade and then more significantly during the colonial era.

And where would I begin this research? I refuse to use any online resources, to do this type of research on the spirituality of Pre-Colonial Igbo society. You also seem to bring up an interesting point, but that would be another topic for another thread. It would seem that you are knowledgeable about this topic. I have a question for you concerning a related topic. Since there are regional differences amongst the Igbo speaking groups, would it be safe to say that the British gave the Igbo people an identity? I ask this question, by not giving the former colonial masters any power over the Igbo people, I am simply saying they gave the various Igbo speaking groups an identity that they did not have before.

Nebeuwa:

And where would I begin this research? I refuse to use any online resources, to do this type of research on the spirituality of Pre-Colonial Igbo society. You also seem to bring up an interesting point, but that would be another topic for another thread. It would seem that you are knowledgeable about this topic. I have a question for you concerning a related topic. Since there are regional differences amongst the Igbo speaking groups, would it be safe to say that the British gave the Igbo people an identity? I ask this question, by not giving the former colonial masters any power over the Igbo people, I am simply saying they gave the various Igbo speaking groups an identity that they did not have before.

That is 100% correct.

You are also smart to refuse to use online resources. You will not find what you are looking for with online resources, because what many online resources tag as "traditional" is either specific to region(s) or developed during that 18th/19th century/Colonial era period. That isn't to say that actual traditional things did not exist or were displaced during that period. There are in fact some surviving aspects of actual traditional spirituality, and if you wanted to research those, then ideally (if you have that kind of access), I would suggest looking into the intelligence reports written during the early part of the colonial era.

I would not suggest asking just anyone, since many/most Igbo are not in a position to actually give you correct information.

@poster just read up about the Nri and Aro. They are the basic building block of the Igbo identity. I have a deeper feeling though that Isuama might have been our corest block but their culture seem most devastated by slave trade. Omenala,Omenali,Omenani,Omelala are all the same and rooted in the earth worship or Nso ani of Nri.I'm from a part of Igbo that has Riverine tradition and worship differently in our own way but I notice a lot of Nri and Aro influence. I believe those two clans were part of what shaped Igbo identity,tradition and religion which binds us.

Nebeuwa, what Abagworo said is correct, but at the same time, I would be wary of tagging it as "traditional".

ChinenyeN: I've never heard of Odinani before. Is that supposed to be Omelala?

yes,Odinani is same as Omenala/Omenani. No difference. Odinani was the Nri/Awka version.

patriot2:
No the igbos have Obi while the yorubas have Oba, although it's pretty much the same, and the languages look alike.

Say what you know,smarty pant! How many Igbo kings use the "Obi" title ? Igbos originally had "Ezeani" as the kings title before some Anioma Igbos adopted the "Obiship". Of all the SE Igbo kings,only Onicha and Nsugbe use "Obi" and I dont think Nsugbe still does.Though most Aniomas use the Obi title.

patriot2:
No the igbos have Obi while the yorubas have Oba, although it's pretty much the same, and the languages look alike.

My friend the igbo is a collection of societies which had very little in common except language similarities,
There are real tribes such as the bini, focus your interest on them.

Very good contribution dear friend!
And thank you very much for your friendship, is shared.

I have no specific information about bini. I wish I had some material.
Do not forget that my location is very remote, and access to certain historical information in Africa is very difficult
It would be very positive for all the comments focus on the subject.

Unted have a friend on this side of the Atlantic!
You have my friendship!
Thank you very much!

ChinenyeN:
And where would I begin this research? I refuse to use any online resources, to do this type of research on the spirituality of Pre-Colonial Igbo society. You also seem to bring up an interesting point, but that would be another topic for another thread. It would seem that you are knowledgeable about this topic. I have a question for you concerning a related topic. Since there are regional differences amongst the Igbo speaking groups, would it be safe to say that the British gave the Igbo people an identity? I ask this question, by not giving the former colonial masters any power over the Igbo people, I am simply saying they gave the various Igbo speaking groups an identity that they did not have before.

I agree with you. It is true that many things can not be expressed online. Here in South America when talking about the Igbo we imagine a kingdom monolithic, but his valuable contribution it has made me realize that it is not.
I apologize if my comments instead of bringing something really distorted.
Your input is very helpful for me, thank you very much!

Odumchi: Anyway, there's no such thing as 'Igbo religion' since 'Igbo religion' cannot exist independently from Igbo culture. To understand Igbo religion (which greatly varies from place to place) you'd have to understand Igbo culture (which also greatly varies). It would take you a long time to understand the various sub-cultures of the entire Igbo nation.

I suggest you pick a particular Igbo sub-group and study their own religious worship styles and sub-culture.

Exactly dear friend.
Nor should put aside, supposedly the Igbo not only worshiped Orisa, but also ancestors. May also exist Gelede worship or the like.
This is a very large and complex, which includes not only religion but also traditions. I have no absolutely sure that what I said is accurate.
My presentation covers only a part of history, then it all changes have been unknown to me.
My intention is to contribute and lead to a discussion we can all contribute elements that enrich us all.
Every comment helps!
Thanks for the input


I think this thread is very interesting. Includes topics religious, traditional, historical and social.
I am very happy to share this conversation with you.
I have a high regard for all of you!

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 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 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.]

http://www.kwenu.com/odinani/odinani.htm

patriot2:
according to the brits, it is cannibalism.

According to the British, the Africans are apes and South Americans are Indians "sudacas".
The British are a group of imperialist countries, slavery, oppressive and treacherous.
I do not think that the opinion of the British have weight anywhere, except in the European Economic Community.
My respects.

Rossikk: 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 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 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.]

http://www.kwenu.com/odinani/odinani.htm

Dear friend Rossikk:
My congratulations and thanks for your excellent article!
It was very important clarification, that this beautiful worship, this is not only a religion but a philosophy of life that has great depth.
After your excellent presentation, I would like to ask a question, and I hope that question does not result in tribal discussions, and that question is not understood as a provocation, it is not my intention.
Some versions speak of Obat'alá (Oba of white cloth) and "King of the Igboland. This version, links the Igbó with the Yoruba (I'm not talking about dependence, but of historical association) in the first dispute between Ile Ife and Igboland.
As far as I know, Obatala became part of Yoruba culture (cited in the cosmological origin of the people), and is revered as Orisa (funfun).
Someone could deepen on this fascinating topic?

My thanks to all, especially for the excellent level and seriousness of the thread.

..

.

The basics of Odinani
Ọdinani, also Ọdinala, Omenala,Omenana, Odinana or Ọmenani is the traditional cultural beliefs and practises of the Igbo people[1] of West Africa. These terms, as used here in the Igbo language, are synonymous with the traditional Igbo "religious system" which was not considered separate from the social norms of ancient or traditional Igbo societies. Theocentric in 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 the rural 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 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]

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 veiw 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), 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’.

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.[4]