Event: The New Moon Ceremonies, Healing Ritual Powers of Intentions

Posted on by Omenka Egwuatu Nwa-Ikenga

These retreats will cover: Forgiveness, clarity, manifestation, fertility and so on.

The theme for June is:  “Manifesting your desire through manifesting the grace in you!”

Step one: The seven wisdom movement
Step two: Defining our ultimate desire in order to manifest it by the next full moon
Step three: Sowing our desire with faith and trusting in its manifestation

In many ancient cultures the phases of the moon are celebrated and honored. The new moon is recognized as a sign of new beginnings while the full moon is a sign of completion.
We will conclude the evening gathering around the sacred light, witnessing an African Spirit mask come to life. The presentation will make African masks and art from Oscar’s collection come alive in a powerful learning experience. The Spirit mask will bless and help each participant release whatever holds him or her back from manifesting their intentions. It is our dream that these intentions will be realized by the next full moon.

An experience of a lifetime!

Sponsored by the College of Arts & Sciences and the Office of Multicultural Affairs

Date: Friday, June 15, 2012

Time: 6:30pm-9:30pm

Location: Meta Center, New York City

Cost: $75

To register contact Ebele at 347-855-1325 or via paypal at eby17@yahoo.com

Chief Oscar Mokeme comes from a long Igbo royal lineage of healers, Umu-Dibia,  from Nigeria with over 35 years of experience. He was awarded Traditional Healer Master by The Maine Arts Commission.

Chukwu Bu Ulidereuwa: Odinala, Igbo Antiquity and the Esoteric Roots of Human Expressions

Posted on by Omenigbo

by Nze Izo Omenigbo

“Anyanwu rie asaa kwuru,

Ala ejiri Edeuli kwado ya” 

If the Sun consumes seven and survives,

The Earth will back it with Uli expressions”

—Igbo Mystical Axiom

Igbo Uli

The Expression of the Sacred in Igbo Culture

The nature of expression (divine/sacred, mundane, mystical, occult and aesthetic) in Igbo culture is captured in many well-known Igbo proverbs. The following three examples are very key in this particular sense, “Onye n’akwa nka na adu ihu: the artist/craft-adept often appears to wear a frown in the process of their work”, “Edeala mara mma bu umeala onye dere ya: the beauty of Edeala sacred expression lies in the calmness of its scribe” and “Ube nkiti nwa nnunu bere n’ohia bu izu mmuo gbaara Dibia: the most simple expression of a bird is wisdom to the Dibia—coming from the spirit world”.

In all three axioms, it can be observed that a certain trait appears to be deep rooted in the traditional Igbo mind, and this is the act of often equating mundane observations with spiritual/phenomenal origins/qualities. To the contemporary mind, of course, this will seem ridiculous. However, in many provable ways, this pattern of understanding has been recognized as a major intellectual catalyst in some of the world’s earliest artistic/scribal traditions and societies.

In pre-modern times—contrary to conventional notions—there were at least four existing Igbo scripts, these were Edeala, Uli, Ukara and Nsibiri/Nsibidi. There is no known single origin of the scribal tradition in Igbo culture and most of the available accounts are heavily couched in myths as is the tradition; the better part of which are reserved for the highest initiates. However, some of these mythic narrations (given their heavy roles in the enculturation process of the general society) were often modified by the priests and passed on to the community griots—who later narrated these stories to the young/old of the society.

Court Record written in Nsibidi script

Also, significant of mention is the existence of many other cult symbol scripts, many of which are yet to be written down or even conventionally known. In a nut shell, it’s a well-accepted fact (at least within honest academic circles) that the scribal tradition has its roots in Africa. Yet often than not, there have also been adverse arguments as to whether such preserved/discovered inscriptions are of direct/literal or symbolic orientations; in other words, if they qualify as “writings” as we understand them today. Needless to say, this approach of judgment is highly biased; since strictly speaking, most ancient societies understood human expression—and expression generally—to be symbolic in its primary nature.

Resolvedly, most of the less esoteric cult teachings of the time were expressed through highly complex symbol systems—from which originated some of the mundane writing traditions of the modern world. Therefore any attempt to understand the communicative modes of ancient societies without an initial, dedicated understanding of their worldview—as concisely shown here—is erroneous by default. In the course of this discourse, insights will be drawn from two of such mythic narrations. As well, few snippets will be equally utilized from one of the aforementioned esoteric myths.

 

The Principle of the “First Word” in Igbo Cosmology

The archetypal Igbo society held that words were so potent that one must ensure to count their “teeth with their tongue” before or after any question. It is an advice for one to find out something for oneself, especially when one is indulging in self deceit and is seeking for answers from some other person instead of self-reflection. Usually the person advicing will say “i choro ka m gwa gi ya; were ire gi guo eze gi onu–Do you expect me to tell it to you? Count your teeth with your tongue.” However, in dealing with written expressions, the potency inevitably doubles, since the idea being communicated will now (supposedly) outlive its author. There is also the mystical tradition of “the first word” i.e. okwu izizi. In many ways, this ancient principle encapsulates—in totality—the Igbo cosmic orientation of life in relation to the Divine. The mystery of the first word is well illuminated in the classical Igbo tale about the journey that was undertaken by the Dog (Nkita) and the Tortoise (Mbekwu Nwa Aniga).

Dog and Tortoise

In this tale, it is held that the Dog and the Tortoise were both sent by humans to deliver two important messages to Chukwu; from which will be determined whether human beings will live to achieve immortality or die at a certain age. To the Dog was given the message of immortality, while the Tortoise was given the message of impermanence. As they both set out for Chukwu’s house, the Dog—priding itself with its ability of swiftness—was said to have stopped several times along the way to sleep, scout for bones or even a mating partner, while the persevering Tortoise continued on its path, undistracted. In the end, the classic endurance of the Tortoise led it to Chukwu’s house, long before the Dog—who was outraced during its many short breaks to sleep or explore the road sides.

Hence, Mbekwu Nwa Aniga (the Tortoise) delivered its message of “Death for the Humans” and thus was the mystery of death introduced into human life. Of course, the Dog did arrive later on—totally convinced that it was the first to reach Chukwu’s house, only to be told that “Chukwu and the Spirit World” does not accept second “Words”. Hence originated the Igbo mystical phrase “okwu izizi erugo be Chukwu: the first word has reached God’s house”.

From this particular tale, a great deal of Igbo cosmological principles dealing with expressions—can be illuminated.  Firstly, there is the duality of life as represented by the two choice animals. The principle of duality remains a core aspect of Igbo life and spiritual practices till this very day. And then there is the principle of pre-duality or unified existence. In other words, creation: although dual in nature proceeds from a unified point of One. Hence, the Dog was told that Chukwu and the Spirit World do not accept the second “Word”. The second word here symbolizes physical creation, realized in the sacred number Two.

Also, there is the principle of Uncontrolled Motion/Chaos and Controlled Motion/Order. Both principles were symbolized in the specific choice of animals used in the narration; where the Dog’s undisciplined swiftness stood for chaotic motion and the disciplined fortitude of the Tortoise stood for ordered motion. Both principles were further made potent in their meanings by the messages that both animals were meant to deliver. In the case of the Dog (embodied chaos) the message was immortality (unending spiritual enlightenment), while for the Tortoise (embodied order) the message was impermanence (interrupted spiritual enlightenment).

Chaos Star

The Spiritual and Aesthetic Potency of Human Expressions

As the Dog was late to reach Chukwu’s house, it then resulted that human life (as a mortal opportunity for spiritual learning) will be eternally teased with the mystical potency of Ndu Ebi-Ebi (Everlasting Life/Immortality). Just as the delivered message of the Tortoise meant that human beings (indeed all creations) will be forever bound to the physical responsibility of observing/maintaining Divine order.

This dual expression most likely gave rise to such classical Igbo thoughts as “okirikiri k’eji ari ukwu ose: the pepper tree is only climbed by means of cautious encirclement” and “nwayo-nwayo k’eji aracha ofe di oku: a hot soup can only be consumed gently”. Furthermore, the Dog symbolism is equally characteristic of the archetypal Ego (the precarious pride that originated with the Dog’s knowledge of its swift abilities). While the Tortoise in this sense, symbolizes the Super Ego (the self-regulating aspect of us that strives for perfection and orderliness). Although, this last feature is essentially interpretational, the instructional nature of the original tale however supports its validity.

In a sense then, it can be observed that the Igbo worldview fundamentally perceives human expressions/expressions generally as a holistic exercise. Indeed, the greater implication of this conviction is that no expression of creation/life is devoid of meaning and no human expression is devoid of sense; regardless of how “senseless” that expression might seem. This notion is well established by another ancient Igbo principle (stemming from another mythic account) which holds that Chukwu created the world using two words, Ọm and Om.

“Om” written in Devanāgari

These two Divine expressions, according to ancient Igbo mystics, became “The Two Sacred Words” i.e. Okwu abuo Chukwu ji were ke uwa”. Again, the basic notion here is duality—but specifically this time; duality dealing with the two Igbo mystical principles of Akwu na Obi (Stillness and Motion). It is remarkable to note that these two principles unified, remains one of the most utilized and infinitely explored of all Igbo mystery teachings. The “Two Sacred Words” as explored in another Igbo mystery cult is also held as the “Two Primordial Sounds”. In this respect, it expresses one of the most esoterically studied of all Divine expressions i.e. sound. In Igbo mystery circles, the naturally produced human-sound (phonetically molded continuously from birth, eventually condensed into a specific lingual form as the child matures) is held to be a mystery of its own. Hence, the ancients explored it in a separate, dedicated cult where its latent creative powers were synthesized for use in invocations, spiritual chants and several forms of oracular practices.

It can therefore be noted that the mystical/occult potencies of human expressions (in a very broad and in-depth sense) have always occupied a place of great significance in Igbo mystery traditions as well as, Igbo culture proper. In this sense, ancient Igbo mystics, after much in-depth observations, were able to ascertain that our voiced expressions do not merely stem from some innate human tendencies to communicate archetypal emotions, as is conventionally held today. But rather, every word we utter and each syllabic expression thereof is actually a released potency. The same goes for aesthetic/artistic expressions; as all forms of human articulations are essentially generated from one point of activity in the mind and charged forth with spiritual potency—at the point of release, whether consciously meant or otherwise.

It is for this great reason that another ancient Igbo axiom maintains that “okwu Igbo/uke bu n’ilu n’ilu: the Igbo language/cult communication is expressed through aphorisms”. Suffice it to say that the ancients well-considered the potency of their expressions/language (indeed the Igbo language in this case) apparently too heavy for any mere direct conveyance of ideas; given the possibility of unanticipated manifestations resulting from careless utterances. Hence, their language/voiced expressions had to be communicated by means of proverbs and indirect insinuations, colored once in a while by plain riddles and chants. Remarkably, this pattern of communication is still observed by the Afa, Mmonwu, Ekpe and Agwu cults (some other Igbo cults inclusive) till today.

It is also interesting to note that even the non-human naming tradition also followed this principle in the past. So that animals, trees, mountains, rivers and other forms of creation were not merely named through direct articulations of their perceivable essences. Rather, it was through a metaphorical intellection of their place in the greater scale of life that their names were articulated. For instance, the Chameleon (in Igbo culture) didn’t get its name from its immediate perceivable characteristic of rapid coloration. Instead, its name “Ogwumagana” literally translates as “If it sinks, I shall not step”. Hence, the name metaphorically denotes the ancient belief among the Igbo that the Chameleon was created at a time when the Earth was still wet. Thus it literally had to enquire from Ala (The Earth Goddess) before making each step, lest it sinks.

Also interesting is the fact that the Chameleon is sacred to Ogwugwu, an Igbo fertility Goddess. The name “Ogwugwu” also denotes a hole or the act of digging. Remarkably, conventional science has been able to determine that matter is basically a hole dug by sub-atomic propellants in space (ether). Therefore, the obvious connection between the Chameleon and this Goddess—as was long established by ancient Igbo mystics—not only preceded modern scientific thought, but unlike the latter, was more clearly expressed and aptly symbolized; so much so that even a youngster could grasp the concept. This tradition, so obeyed, extended even into the designation/articulation of numerical principles, planetary bodies and highly abstract undertakings such as astronomical calibrations.

Furthermore, the aesthetic principle of expression in Igbo culture is also embodied in the aforementioned Uli body-painting/inscribing tradition. The Edeuli or Uli, for short, is a sacred, linear-oriented body-inscribing aesthetic employed by women in pre-contemporary Igbo society. It’s highly attractive and intricately executed expressions were regarded deeply by women and young girls—even beyond the Igbo cultural area. Among other things, it is also a key feature of the Ala (Earth Goddess) cult.

Uli mystical writing (from “Afterr God is Dibia”)

Conclusively, as the name of this discuss states, “Chukwu bu Ulidereuwa: God embodies the Divine Script through which all creation was expressed”. In other words, the expressive nature of Chukwu as the primal aesthetist, as the most accomplished author that will ever be, as the first and original artist of all creative forms that ever was, is and will ever exist—is here underscored. From the ongoing, it is not only made clear that the tradition of expression in Igbo culture is apparently complex in both scope and depth, but also, the inexhaustible nature of indigenous knowledge preserved in Igbo culture is equally made evident here.

Abu Ndu: The Songs of Life

Posted on by Omenka Egwuatu Nwa-Ikenga

by Ogonna Agu

Selected from The Book of Dawn & Invocations

Ndu bu ahia
Ndi ahia ebiliela ije,
Ha everela fam fam onu ututu guba ukpa ha onu
Ihe a na-anuzi bu nzookpa ndi mmuo;
Onyeodu ana-eje, ya na chi ya -
Onyeodu ana-eje, ya na onyinjo ya
Onye puta n’ututu o buru ogbe anwu ya n’ubu ya
Onye puta ula ututu o si kpakpando bia bere ya n’ihu

Life is a marketplace
Traders have all set out for the great journey,
They have started counting the luck in their baskets
in the little dawn of light
The noise we hear is the footprints of spirits;
Each one goes, each with his chi -
Each one goes, each with his shadow;
Each one awakens in the morning
carrying a beam of sunlight on his shoulder -
Each one awakens, each awakens
telling the stars to come and perch on his brow

Uzo okpa ndi ahia ejula m nti
Ndi ije esila na mmuo puta mmadu
Ufu okpa ndi ahia dizi ka nke nedi-agha
Onu ahia adila ka ihu ogu
Ndi ga-ebe ana-eje n’ogbo udele
Ndi ga-anuri agbahari n’ogbo egwu

The countless feet of traders marching to distant markets have filled my ears
Traders have arrived in the land of the living from the land of spirits
The footprints of traders now look like that of men of battle
The market now looks like a battlefront – those that will cry have started facing the square where vultures hold their conferences
Those that will rejoice run around the festival ground

Ndu bu ahia -
Onye zuchaa, o buru ibu ahia ya laa;
O lakwuru uchichi, o lakwuru itiri mmuo

Anyanwu awaala n’owuwa
Anyanwu esorala chi ofufo hogolie elu ugwu ka
mna-elejere anyanwu ka m na-ahu Chi kere uwa,
Chukwu ewerela ugofu ya dika ihe were huo m aka n’isi
Mu bu mmadu esila n’uchichi puta ihe n’onu ama ndu ebe ahia na-azu

Life is a marketplace
Whoever finishes buying, carries his goods and goes home;
He goes to meet the night, he goes to meet the darkness of death

The sun has ascended in the east,
The sun has ascended over the hills without the morning ligh
As I look towards the sun, so I see the great deity, creator of all the universe,
Chukwu has stroked my head with the rays of his light -
I one, I have emerged from night into light
At the frontage of life where traders buy and sell

Olu okike ebuka
Anyanwu iwa n’igwe na olu okike aburu
Ubosi anyanwu wara n’igwe
ka Chukwu kezuru uwa niile
Etuakwu ka owuwa anyanwu na okike ihe ya siri buru ofu

The work of Creation is too great;
The rising of the sun in the sky
and the work of creation has become one -
The day the sun shone in the sky
is the day Chukwu created all over the world.
This is how the ascension of the sun in the sky
became one with the act of creation.

Eke bu nwoke mbu, o sila n’igwe ridalu ala -
Nwoke mbu bu ukpa bia ahia n’ubosi eke ka o bu
Oye esila n’igwe ridaluo ala -
Nwoke bu ukpa bia ahia n’ubosi oye ka o bu;
Afo esila n’igwe ridaluo ala -
Nwoke bu ukpa bia ahia n’ubosi afo;
Nkwo esila n’igwe ridaluo ala -
Nwoke bu ukpa bia ahia n’ubosi nkwo ka bu

Eke is the fist man, he descended from the sky down to the earth
The first man that entered the market with his long basket
Oye has descended into the work from the sky -
The man that came into the market on Oye day carrying a long basket
Afor has descended into the world from the sky
The man that entered the market on Afor day carrying a long basket
Nkwo descended into the world from the sky on Nkwo day
The man that c+ame into the market from the sky
On Nkwo day is he, carrying his long basket

Anya mu bu mmadu e kere-eke esorola anyanwu kebe
Anya olupio m m ji elejere ihe di na mmuo-
Ahazuola m uwa nille;
Ahula’m ihe di n’anwuru di na mbara igw na-erughari n’oteaka
Ahula’m ihe di na nha-nha mmiri na-ezo n’igwe-
Ahula’m ka mmiri na-ehu ehu si esi na mkpume agbaputa
Ahula’m ka ihe e kere n’otu ngwugwu siri buru mmirir n’aloghachi n’ikuku
Ahula’m ka umu anu-ohia na-awughari n’okeagu -
Ahula’m ka azu bi na mmiri si ebi n’otu oke obodo
Ahula’m ka umu anunu na-efeghari na mbara igwe

Man like me, my eyes have begun to emit the light of the sun -
A tiny opening through which I behold that which is in the land of the spirits
I have seen all that is in this universe;
I have seen all that is gathering in the clouds in the distant sky
I have seen what is in the rain falling from the place above,
I have seen water break from the rocks as spring in the valleys
I have seen something wrapped in cocoyam leaves, returning with water in the wind
I have seen little animals running around in the great forests;
I have seen little fishes swimming in the waters, as if they belong to one large city
And I have seen little birds flying about in the sky

Chukwu bu nwoke mbu,
Nwoke mbu bi n’elu na uwa awa;
Chukwu bu nwaanyi mbu, nwaanyi mbu si na mmuo puta mmadu
Ya bu nwoke mbu burukwa nwaanyi mbu jezuru uwa niile

Chuwku is the first man,
The first man living in the sky when the earth appeared;
Chukwu is the first woman, the first woman who appeared from the land of the spirits to the land of the living
He is the first man and the first woman to walk round the whole world.

Eke bu otu nwoke na otu nwaanyi niime ndi mbu
Oye bu otu nowke na otu nwaanyi niime ndi mbu
Afo bu otu nowke na otu nwaanyi niime ndi mbu
Nkwo bu otu nowke na otu nwaanyi niime ndi mbu
Ha mmadu ino mbu si be chukwu muta oku so na ndi nwaanyi mbu
Ha biawara buru ukpa ahia ha bata n’Igbo na mgbe gboo
n’ututu nta
Ha ndi mbu nu uzo zuo ahaia n’ebe mmuo na mmadu na ezuko
ubosi ino na abali ano

Eke is one man and one woman among the first people
Oye is one man and one woman among the first people
Afor is one man and one woman among the first people
Nkwo is one man and one woman among the first people
These first four who brough fire from the abode of Chukwu are among the first women
They came carrying their long baskets to the land of the Igbo in very ancient ties
in the little dawns of light
These first men and women first traded their wares
in the meeting ground of spirits and men
In four days and four markets

Ma mu onwe’m abu’m mmadu gboo-
Otu akuku’m bu ihe, otu akuku anysi
Otu akuku’m bu nwoke, otu akuku’m nyaanyi
Mmadu gboo si n’uchichi puta chi
Mmadu gboo si na ihe muta oku;
Ka o di na mbu ka o di taata were ga-adigide
Mu si n’odu hara onu were puta were bido ije
Site na mu bu uzuzu ka a hazuru uwa niile
Site na abu mma-ndi ka a huru Osebuluwa
Chukwu-Okike

Abu’m otu onye na-eje ije ndudugandu
Mu si na ogbu toro ogbu were eje,
Mu bu Ogochukwu nwa Uzonwa
Ada Ezennaerika n’Oka-etiti
Mu Ogonna nnwa nna’m Anaagudo Agu
nnwa Agu Olukoo o gbue
Mu bu Ogochukwu, nwoke Isi udughuudu

And I one, I am an ancient man
One side of me is light, one side of me is night
One side of me is man, one side of me woman
An ancient man who emerged from darkness into light
An ancient man who drew fire from light
As it was in the beginning so it is now and so will it continue to be
I am he who emerged from the sound of a trumpet and started off on a journey
From the dust of the earth I am made, and from the dust of which I am made
the whole universe is seen
From the song of the beauty of life behold the great and might Spirit Osebuluuwa
Chukwu-Okike

I am one man who is continuually undergoing the journey of the generations
I Ogochukwu, child of my mother Uzonnwa
Daughter of Ezeaerika at Oka-etiti
I Ogochukwu, child of my father Aagudo, child of Olukoo O gbue
I Ogochukwu, man with the bushy hair

Echi di ime, one ma ihe o ga-amu?
Uwa di ka nwaanyi di ime bu ite n’isi
O nwgh onye ma mgbe ime ga-awado ya
O nweghikwanu one ma mgbe o ga-amu nyabu nnwa

Tomorrow is pregnant, no one knows what she will bring froth
The world is like a pregnant woman carrying her pot of water
No one knows when her labor wil begin
No one knows also when she will deliver that child

Echi di ime,
Ite ogwu ya riri nta na imo-
O bu onwa buru ma kpakpando
O bu ochichiri na ihe anyaanwu
O bu anwuru na-apu oku
O bu mmiri juputara uwa niile

Tomorrow is pregnant,
Its pot of medicine has taken in everything and all things
It has take the moon and the stars
It has taken the sun and the darkness,
It has taken rain-clouds carrying firebrands
It has taken water which fills all over the world

Nwaanyi mmuo ana-eje, na-asu ude nwaanyi di ime-
O bu uwa ya niile n’okuku ite ogwu ya,
Etua ka o siri buru na nwaanyi di ime bu ibu,
Nwaany mmuo na ibu ya ana-eme
Echi di ime, o nwegh onye ma ihe o ga-amu
Echi di ime, o nwegh oney ma mgbe o ga-exeda ibu

The spirit woman keeps going, heaving
like a pregnant woman
She is carrying all her world
Inside her medicine pot

Nwaanyi ime na ite gi awuru
Ndu akpoola igugu n’uzo ama gi, i were nye n’akwu
Nnwa a muru ohuru asaala chi
O narala oke chi ya were puta ihe
I muola ozuzu eke muo ozuzu oye
Anaanuw awagidela gi na oma ihu,
Anuri ejula gi obi

Behold, pregnant woman, your pot has broken
Life has flowered before your gate,
You have given to the nest what belongs to her
The newly born child has awakened
from darkness into the light of a new world
She has received her share of divine light
and so has come into the light of being
You have borne both male and female children
The sun has shone on you straight on the brow,
Your heart is filled with joy.

Ihe Chukwu ekezuola uwa niile
O werela ugofu ya chunaga anyaasi
Chi-ta amutala agu-ukwu na agu nta
O mutala ohimiri na mmirianyim
O mutala ilulo na oke osisi
O mutala anu-ohia na anu-ulo
O mutala anunu na-efe efe
O mutala elu na ala
O mutakwuola mmuo na mmadu

The light of Chukwu has shone in all the world
So that with his rays, he has chased away the darkness of night
This day has given birth to mighty forests and savannahs
It has given birth to mighty seas and oceans
It has given birth to green herbs and wooded lands
It has given birth to beasts of the forests and the creatures of home
It has given birth to the birds that fly
It has given birth to the sky and the earth
It has given birth to both spirits and humanity

Taata bu nkwo
Mmuo na mmadu ana-aga
Ndi bu odu, ma ndi bu oji
Mumuibiriachi, na ndi chiri ekwe,
Umuagbogho ndi ji jalijali oso
agbajekwulu Nkwo okwu

This Nkwo day
Spirits and men keep moving about
Those carrying ivory horns, and those carrying their sacred iron spears
Local women and those who have taken the ekwe title
Young maidens who with light and swift feet
Run to meet their beloved Nkwo

Nkwo oma ana-aga, nkwo oma ana-aga n’ilo
Ma mmuo ma mmadu, ha ana-akpaghari
Ma ndi na-ere ukpa, ma ndi na-ere mmanya ngwo
Ana-ha akpaghari
Bu ndi bu ukpa ahia ha
Ebe ha kwadogoro na taata bu nkwo
Na ahia ga-azu n’odu ndi ukwu

Beautiful Nkwo walks the streets, beautiful Nkwo walks along the streets
with men and spirits, they mill around
Those selling ukpa, and those selling upwine
They mill around carrying their long baskets
Since they are prepared that on this very Nkwo day
The fair will be at the stalls of the mighty

Ahia ewee buru otu ebe nnukwute mmuta
Ebe a na-eyie mma fuo ya onu;
Onye e yielu mma o na-ebe,
Onye o baara o kpowa so kekeke
Uwa ewere gwu m ike
Uwa ewere buru so otu oke mmuta
N’ahia nkwo
Ebe anyi jere iketakwa oke Chi ruru anyi
N’ubosi ahu ahia zuru n’ahia udele

The market then became one great place of knowledge
The market then become one very great place of learning
Here where hands cut deep into skins and blow cool air over them
Whoever is cut starts to cry
Whoever it profits starts to be crisp with laughter and I just became tired with the world
The world just became one great place of learning
At Nkwo marketplace
Where we went to get our shares of Chi
On that very day when a fair took place
At the market of vultures

Anyi ewere lawa,
lagide lagide lagide ije ebi-ebi
Lajekwute otu oke uchichi na oke oshimiri
Isi ewere buo anyi ka enyi
ka anyaasi dawasara anyi
Ka anyi siri diga
Ndi gba duu
Ma ndi ihu gbansim
Ma ndi ihu oma
Ma ndi oke ozu ha
Anyi niile n’ije any di iche iche
n’otu oke ozra ahu bu ndu
N’ije dnu a any na-eje

And we began going
Going and going and going on an everlasting journey
Came and met one great darkness and a mighty sea
And my head swelled like that of an elephant
As night befell us
As we went our different ways
As different as our Chi spirits
Those that were silent
And those who were quiet and indifferent
And those with the good face
And the really wealthy ones
All of us in our different journeys
In this great wilderness of life
In this journey of life which we are undertaking

Ula ka anyi niile na-alazi
M laruo ulo ka m zituo ibu m bu n’ukpa ahia m;
Ugolooma esorola chi na ubosi alaa
anyi sokwu chi na ubosi alaa
Anyaanwu adakpuola n’oshimiri
Ogonna nwoke isi udughuudu esorokwuola anyaanwu la ura
N’ogbu toro ogbu

Departing, departing, that s what we are now doing
On getting home I will lay down my long basket with which I went to the market
The eagle has gone with the light of day
As we also depart wit hthe day and the night;
The sun has fallen into the sea
Ogonna, man with the bushy haiir
has also accompanied the sun
into the depth of depths

R.I.P Ogonna Anaagudo-Agu

The Ecotheology of Ahobinagu: An Igbo Deity of Wildlife and Forestry

Posted on by Omenigbo

by Nze Izo Omenigbo

“Uzu amaro akpu ogene, ya nee egbe anya n’odu” (A blacksmith who does not know how to fashion a twin gong—should observe the kite’s tail) —Igbo Proverb

A Primal Birth

Quite plainly, Ahobinagu or Obinagu is identifiable as the Igbo Alusi (Deity) that is spiritually inherent in the flora, fauna and extensive wildlife of the forest. A brief etymological assessment of the word itself reveals Obinagu as an essentially aggregated Deity. In other words, it is a spirit-guild of the countless, highly diversified essences immanent in the ecosystem of forest life. However, this definition should not–by any means–be seen as a cementing point of the obviously far more complex nature of this Deity. Perhaps, a very convenient way to comprehend the nature of this unique Alusi is to picture a host of spirits, each embodying a specifically assigned purpose in its nature, but all sharing one great cognitive head. Also, the somewhat similar image of an octopus might come to mind. But surely, an octopus is no contestable match for Obinagu, any day.

Okpo Masquerade from Calabar, Nigeria

For a credible theogonical account (Deific Birth) of this Alusi, it is only right to refer to one of the two well-known and comprehensive cosmogonies of the Igbo world. In one of these ancient creation stories (or unified field theories as they’re branded today), both the known and unperceivable dimensions of the universe (Uwa) were considered to be in a unified state of rest at one time. A state simply referred to as “the primal house” in this cosmogony. In this immensely unifying house—once existed the “secret project” of Chi-Ukwu, the colossal God. However, given the very curios nature of Chi-Ukwu’s wife—Komosu, this “secret project” was consequently made known when she bravely ventured to peep into Chi-Ukwu’s coveted Obi or sacred enclave, which was located right in the middle of the larger “primal house”.

Subsequently, beautiful Komosu was martyred by the impact of the immense primal energy that escaped from this private enclave, and thus—the known world was born! In other words, it is essentially in this great outburst of dynamic manifestation that the basic building blocks of life were seeded or brought into being. However, as the Divine being that she is, Komosu consequently reincarnated back on Earth, as Ala, the Igbo Earth Goddess.

The Big Bang

So, following a brief analysis, it becomes rather logical that the very earliest “seeds” to have possibly emerged from Komosu’s initial mischance should be the immanent spirits/essences, incarnated in the infinity of created life across the universe, especially as is observable here on Earth. In this sense, the Alusi known as Obinagu is principally one of such primal incarnations. Moreover, as an indispensible ally of Ala, it is only proper that Obinagu should share one of the Earth Goddess’s imperative attributes, namely, an eco-system.

Gwarama Masquerade from Burkina Faso

Given the discovery of what must’ve seemed an incredible bond, the ancient Igbos most likely proceeded to place Obinagu in the readily acknowledged position which it continues to inhabit today in the larger Igbo Cosmo-theological system. In a more summative analysis of this multifaceted Deity—then, one can briefly consider Obinagu as partly serving as a well-realized “Spiritual Locus” of the Earth Deity within the intricate natural network of the forest. Hence, the dual meaning of the name: Obi-n’agu (I) That which lives in the forest (II) The heart of the forest.

Atam Masquerader from Alok Village, Nigeria

 

An Inherent Operative Synchronicity

In the many Igbo traditions where this Deity is highly revered, such as in Udi—Enugwu State, there are many associated activities that are considered sacred to it. One of such is the Egwu Obinagu, which literally means, Obinagu music. This sacred music is also known as Igede Obinagu, in other parts of Udi. It is essentially flute music (Egwu Oja). But the accompaniment of other wooden Igbo musical instruments is not entirely forbidden. However, the use of metallic musical instruments such as Ogene (twin gong) appears to be excluded from that opportunity.

Various Igbo Ogene

Indeed, if one would only stop to consider the profound and unrelenting reverence that ancient Igbos had for nature, then the much deeper mysteries behind the resource-specific instrumental selection of Egwu Obinagu will become evident. An important remark is the fact that the Oja (flute) is an instrument that is totally carved out of wood. And wood itself being a resource that can only be naturally acquired from the forest—strikes a note of great importance, in relation to the forest Deity itself. Hence, the reason for excluding the Ogene and other metal-honed musical instruments in the accepted implements for making the Obinagu sacred music.

Oja (flute)

It is also important to point out that the primal resident spirits that inhabit the various streams and springs that course through forests—are not left out in this intricate synchronicity of spiritual forces, which in turn aggregates into Obinagu. This becomes further obvious, following a recognition of the indispensible union between water and the boundless, naturally-laid network of trees, herbs and shrubs—all layered out in profound harmony, with the rest organic/inorganic presences in Earth’s ecosystem.

Nnabo Dance Group from Akpabuyo Village, Cross River, Nigeria,

Indeed, life feels itself and in return, it progresses to express what it feels through nature. However, beyond the overt, mundane and maneuverable aspect of a Deity such as Obinagu, there exists a core spiritual dynamic to nature that has continued to escape contemporary awareness. Yet this simple core can be appreciated once again through the grasp of a very ancient language. This language is no other than the sacred cosmic language, Afa. The amazing thing is that we’re told by the ancients that humanity once spoke in Afa. And even at that time, it was considered a sacred tongue, just as it’s still considered today. In other words, according to Igbo mythic account, if humanity had once regarded the language of Afa a sacred one, then surely, we must’ve—at one time—also viewed ourselves, the speakers of this language—as sacred beings.

We’re also told that among other things, Afa is also fundamentally a language of nature; a language of the gods. However, since nature is also our only viable means of interfacing with the gods—through Afa, then Afa is also a cosmic language, because all the higher Deities are principally cosmic beings. Now one might ask, what then is the basis of such a language and how did it come to be spoken by man? Well, the simple secret is that Afa language was patterned after the brilliant, vibratory harmony that is found in nature. And since it is held to be life’s very first language—spoken by the gods themselves—then it was destined that humanity should inherit this cosmic tongue from the gods, just as it inherited other wonderful gifts of civilization from them.

We don’t know how we came to forget or lose the ability of this divine tongue. But a very mystifying fact about Afa is that it is a language that can only be understood by nature; which means that we once spoke and communicated with nature, much like we do with ourselves today. Interesting isn’t it? Well, actually not all of us have lost this ability. Our Ndi Dibia still retain it and in fact, they still employ a great deal of it in their work. Notice that Afa proves to be an all-encompassing and all-knowing language—as a result of its ability to interface with all of nature, hence interfacing with all of life. At this juncture, the spirituality of nature and the bonding nature of spirituality is made evident, as one makes the connection to the earlier stated harmonic-essence that is fundamental of the Obinagu Deity.

Atiya Traditional Dance

Now whether in Igboland or elsewhere in the world, we might have succeeded in convincing ourselves that there are certain, extant members of creation that are strictly known as plants. However, the truth is that, at one time, man himself was also a plant in the garden of nature! Specifically, we were once “man-plants” or what is known as Akwu. A linguistic variation of this name is still used for the palm-tree in Igboland today. Moreover, the palm-tree is also considered sacred all over Africa, especially in its aspect as the tree of life. So, in contrast to the ‘exceptionist’ perception of most people today—in respect to the place of man in nature, Afa tells us that we once viewed ourselves as merely members of the colossal, cosmic organism known as life, whose outer ornament is the awe-inspiring nature.

Minor Ekpe Masquerade with Mango Leaves from Calabar South, Nigeria,

For the keen-eyed observer, a plethora of clues abound in Igbo life and culture to substantiate the mystic remnants of Igbo antiquity, in respect to nature and how ancient Igbo societies related to nature. One of the most obvious of these is the Igbo word for name: Afa (pronounced differently). Already, one can sense the overt etymological relationship between Afa, the name and Afa, the tongue. Still, it becomes even more obvious when we consider that in Igbo culture (indeed in many African cultures) one’s name is believed to embody their existential lot or destiny in a given life-time—in addition to serving as their natural compass. In other words, one’s Afa (name) essentially becomes a dual conception; especially in the Igbo sense.  Firstly, as their sacred individual ‘code’ for assessing nature’s existential allotment for them (destiny) and then, as their divinely-accorded compass for identifying their place amidst nature (distinction). Hence, without even recognizing it, one’s name is essentially their own unique cryptogram; their cosmic code for relating to Chukwu and the gods. And even more, one’s name is their first Afa (divination).

Without diving too deep into the mystical dimensions of this fact, it can be observed that humanity actually has no choice but to recognize its sacredness once again—as part of the divine ornamentation that is nature. Therefore, as privileged and responsible members of this endless festivity of life, our role is precisely that of caretakers and not squanderers. Furthermore, in relation to this inherent role of custodianship, another sublime parallel exists here between man and Obinagu—as the custodian Deity of natural life in the forest. However, in the end, it appears that even more responsibility is expected of man as Mma Ndu, the crown of creation.

Ekong Ikon Ukom Masquerades from Calabar, Nigeria

Igbo Antiquity and Ecotheology

Regarding the sheer, immense reverence that ancient Igbo societies had for their natural environment, the opening axiom of this discourse makes it even clearer with its instructional diction—recommending that humanity should turn to nature for her absolute wisdom. In fact, it is arguably only out of such similar, passionate and overwhelming reverence that the ancient Igbos went as far as condemning the conception of twins, which they innocently considered an undoing of a primal modus in their cosmology of the human reproductive system—in relation to the  larger paradigm of nature. All this were done in their honest efforts of preserving the essentialities of what they considered as highly sacred, the Earth.

Ani, the Earth Mother

However, they also came to realize in the end, out of ensuing wisdom that “When something stands, another thing stands beside it”. Curiously, till this very day, this monumental amendment (termination of the twin taboo) along with its many theological and cosmological triumphs—remains one of many such profound turning points in Odinala and Igbo culture in general, that have managed to pass by without any epically recognized or institutionalized celebration of it, for unaccountable reasons.

At this point, it is also highly important to point out that even at the time when this act was still practiced, the twins were not exactly killed—in the literal sense of that word—but were merely taken to the very thickest parts of the forest, where they were plausibly left in the care of Ala and the forest Deity. An observable reason for this decision being that—instead of having to bear the more recognizable karma that comes with conventionally taking a life, one would rather have the fate of such children determined by the Deities themselves.

Yaie Masquerade from Burkina Faso

Still, what is far deeply inherent here is that, in this monumental case of theological defeat, the operative synchronicity of Obinagu and Ala is made even more evident, as one recognizes the explicit irony behind the act of handing over these children to two Deities whom were both considered as Divine Nurturers. At this point, we can imagine the outright perplexity that must’ve overwhelmed the ancients. However, in their infinite wisdom, they would guiltily return back home—only to mourn these same children and offer copious sacrifices to appease Ala for the mind-boggling act that had just transpired.

Carnival in Haiti

Essentially, the very multi-faceted and primal status enjoyed by Obinagu, as a custodian Alusi of the forest is almost unquantifiable. However, one only needs to be reminded of the highly agrarian nature of Igbo society prior this age to make the connection. Hence, given the very predictable preference for well-nurtured wildlife and agricultural yields at the time, there surely couldn’t have been a better role for this Deity.

Ekpo Masquerade from Calabar, Nigeria

The Imperative Need for Re-Consecration

The Deities (in their aspects as Gods and Goddesses) are profoundly influential by nature, and countless in number. However, since the  very beginning of time, humanity as Mma-ndu (the crown of creation) have unarguably enjoyed a God-given right to explore, harness and negotiate the potentialities of these various incarnated forces. But just as even the most mundane of life’s activity requires a procedural edict/code of conduct, so does the consecration of these higher forces require a spiritually sound arena to be made very effective.

Obinagu, for instance, cannot be “aligned” or brought into operation in a naturally deprived environment, because it is a Deity that operates simultaneously with nature herself, in the capacity of its custodian. Also, the mere knowledge of the esoteric operatives used in sacred science is not necessarily enough to potentiate a Deity. Just as an actual car will require a competent mechanical engineer to be present from its creation process to the manufacturing process—so as to ensure optimal performance in the finished product—in the same way, a potential Deity requires a competent Dibia Ogwu to be present from its creation (or negotiatory process, depending on the Deific hierarchy) to the erection and final dedication process. More importantly, a very spiritually disciplined mind/population is also imperative for such universal principles to be brought down—in the first place—to earthly dimensions and even more, to make them abide for a very long time. This is the inherent strength and genius of ancient Igbo societies. The discipline of their time should be a strong fascination for any clear minded Igbo person today.

Igbo Dibia

In fact, one of the utmost advantages of deific consecration to man is that, unlike modern scientific results and its technological triumphs that often waiver in their abilities, mystical/spiritual potencies (whether they come in the form of a massive “Esere-Ese/spiritual inscription”, a massive pyramid or even in the form of a simple tree-post) are still essentially non-third dimensional in their potency. Hence, they’re essentially predisposed to influence (positively) or mercilessly interfere with anything below their dimensions of origin; just as one cannot help but experience the inevitable presence of rain and sunshine here on earth, regardless of their personal opinions about these two perceivable forces of nature, whose origins are well beyond the third dimension.

So, in consecrating or aligning these Deities, we automatically implore them to oversee and influence our third dimensional experiences. But in other to be able to operate these higher forces (especially the more manipulative lesser deities), a sacred state of being is imperative. In other words, Igboland has to be re-consecrated once again, because our Deities cannot do much for us collectively at this point, until we jointly reinstitute our traditional ethics and re-consecrate the land for them to be able to co-inhabit it with us.

Fortunately, considerable efforts are been made towards this agenda, at this point in time. But there is no denying the intensity of the task ahead. Nonetheless, it is only common sense that Igbos all over the world should begin to see themselves as returning prodigals, in the most productive sense of that expression. Because eventually, one cannot grow too far from their roots, anyway.

—Nze Izo Omenigbo—

"Gaia's Child" by Esther Johnson

_______________________________________________________

Including excerpted sections from ”Sacred Earth: The Divinities of Odinala”

(A work in the making)

_______________________________________________________

“We Came Out to Play”

Posted on by Omenka Egwuatu Nwa-Ikenga

by Ify Omalicha Agwu

The stars did not come
We began to chant and clap
The praises of the crescent
That the moon would not shut her eyes
At us waiting below the sky

The wind came whistling by
Laughing at our waiting.

If we ask Ogoo
Why the night is strutting by
in the dark
He’ll say the moon and stars
Are gone to the spirit land
To bring us a fortune
on Eke market day.

Now, we wait.

We know not many hidden ways
Lest we find you out
But you must come lighten this sky
That has grown dark with loneliness.


Come listen to our songs
Woven in our web of tales
Telling of births and life
Of yesterdays that never return
Of yesterdays that cling to now
Of todays that lie half-lived without tomorrow
And of many nights of tomorrow
When like Ogoo
We’ll know the ways of the wind and rain
Telling our children to clap and sing
While they wait for you to come to play.

R.I.P Ify Omalicha Agwu

Nkele Egede: In Praise of the First Ones

Posted on by Omenigbo

Nkele Egede

(Igbo Translation)

Lekwe anyanwu biara uwa,

Ihe ebi-ebi ka o Jiri choo ya mma.

Mmadu Jizi maka nke-a hu ya na-anya.

Aja-Ala, Nne mbu buru anyi n’afo izizi,

Anyi echeta gi.

Igwe na mmiri,

Ndi mbu lere anyi omugwo,

Ndi mbu biara abia na ogodo uwa.

Anyi echeta unu.

Ikuku na Okpoko, ndi mbu fere efe,

Ndi obu-akika-na-enwu-oku n’isi,

Ndi mbu lara agu n’asaa na mmiri n’asaa,

Were nu nke ru-ru unu.

Debe nu Chim na Chi uwam.

Uwam biara, lekwem.

 
 

In Praise of the First Ones

 (English Translation)

Now behold the Magnificent Sun,

The One who came forth and blessed the world with eternal light.

Oh—how endless our adoration.

Behold too, the motherly Earth,

From whose primal womb we’ve all emerged and continue to emerge,

How endless our appreciation.

Behold now, the very ancient Sky and primal Waters.

The most graceful ones who first suckled and guided us,

The manifest ones who first embraced the visible world.

How endless our adoration.

Behold the sacred Spirit that is Breath and its chosen bird, Okpoko.

Behold both earliest of all adventurers; inventors of the art of flight.

Behold them, the non-flammable head-bearers of Light—

Primal navigators of the Seven Wilderness and Seven Seas.

Oh—ancient ones of renown, how endless my appreciation.

Guide now, my Chi and the Chi of my Destiny.

Great manifested world, bear me well.

—Nze Omenigbo Izo

(Excerpted from “The Transfiguration of Izo and Other Mystical Feats: Poems”)


Connecting to Your Ancestry

Posted on by Omenka Egwuatu Nwa-Ikenga

One of the things that all humans have  in common is that none of us came into this reality all by ourselves. We had people that came before us that literally opened up the doors for us, who we owe our very existence to. The most recent of these would be our parents. For this reason, and many others, reverence for ones parents is a principle that is in virtually every culture on the planet. This reverence also extends to ones grandparents, great-grandparents, and so forth. Due to the impacts of colonization and the transatlantic slave trade, many people of African descent have stopped showing this reverence, and therefore have become disconnected from their roots. This has resulted in a stagnation of culture, broken family structures and very poor self esteem in many people.

It now appears to be a renewed interest in connecting to ones ancestry, and figuring out where one has been. Websites like Ancestry.com have helped a number of people, as well as methods such as DNA testing. To encourage people to help connect to their roots, I have decided to share my experiences, observations, and insights I have received from my own ancestors (both the living and “non-living” ones).

The first thing I would recommend is for people to shift their perception of their ancestry. Many people today like to use terms such as “lineage.” The problem with the term “lineage” is that it generally only counts the males ancestors of ones father as being important. This is patriarchal, linear thinking! The fact is, you get the same amount of chromosomes from your father as you do from your mother. When you look at your ancestors in their totality, what you get looks less like a line and more like a pyramid. And guess who is at the apex? YOU!

Standing at the apex

If you go back just one generation, you have two ancestors. Go back two, and that number becomes six. Skip to ten generations and now you can have up to 2046 ancestors . Mind boggling isn’t it?  You are a combination of millions of years of evolution. You contain traits from every one of your ancestors, starting from the first divine seed that humanity sprang from (Ifenta, which means “small light” was the name of the first human in Igbo cosmogony).

One should not fall into the trap of elevating your ancestors above ones self. Some people use the term “ancestor worship” to describe what a lot of Africans do to those that came beforehand. While I feel that back in the day, it was a misnomer, from my observations, today many people of African descent do tend to put to put their ancestors on a pedistool that they are unable to reach. Rather than elevating them to a high place, think of them as people in a relay race who have passed their torch to you. Your job is to run faster than they did. As long as you are caught up in worshipping them, you can never outdo them.

Passing the baton

With that being said, I would say that the first thing one should do if they wish to connect with their ancestry is to begin with your relatives that are in the flesh. This is a step that TOO many people neglect to do. It troubles me to see folks who yell and scream about their “ancient” ancestors but haven’t made sincere attempts to have a good relationship with their parents, aunts, uncles, grandparents or other living relatives.  The very first time I connected with my “non-living” paternal grandfather, it was a powerful experience. While in meditation, I began to focus on his image and name intensely. In making the connection, he told me very clearly that if I really wished to be able to connect with him on a deeper level, that I would have to connect better with my father, who I have often had a rocky relationship with. But it makes sense doesn’t it? Your parents are the bridge to your grandparents, and if you have a blockage in that relationship, it will extend to any deeper ones. The point that I’m trying to make is that one should do things in the right order.  It would be crazy to try to climb Mount Everest before conquering a small hill, just like it would be crazy to try to connect with some “ancient” ancestors if you don’t even have a good relationship with your recent ones.

I am blessed to still have both of my parents, and I have one grandparent left (on my mothers side). I met my maternal grandfather before he passed, and also my paternal grandmother when I was a baby. If you have any living grandparents, or great-aunts or uncles, you are a lucky person indeed. They are a living gateway to your “non living” ancestors, and you should took full advantage of their presence in the physical. Talk to them as much as you can, and if possible record the conversations using either audio or video. These conversations will prove to be invaluable in the future, both for yourself as well as your descendants, especially after they have made their transition. Don’t hesitate to also record conversations with other relatives including aunts and uncles, as well as your parents.

"Ana Muo" (Land of the Spirits) by Uche Okeke

A very important step that I would implore everyone to do is to take it upon themselves to create a family tree. This one single action can open up doors in ways that many people could not even imagine. By creating a family tree, you put together a puzzle that shows “your ingredients”, start to retrace the footsteps of your ancestors, and you gain the support of elders in your family and appreciation of the younger generations. Plus it will help you to connect to your ancestors more if you know their names,  what they looked like, where they were born, what they did for a living, how they lived, etc. Take note:  African definitions of family differ from the Western definitions as they includes as many people as possible from a particular bloodline, i.e extended family. That means aunts, uncles, cousins, and everyone in between. However, you can go as deep as you see fit.

Creating your family tree will quite literally be like trying to solve a grand mystery. In fact, to do it well, you will have to interview numerous family members of different ages, most likely visit various cities, states or countries, look into public records, etc. It will not be an easy process, but along the way, you will build key relationships, get valuable information, perhaps get hold of  key family artifacts and relics, and maybe even uncover some priceless secrets! One thing for sure, you and your family will not be the same after you start this process.

If you are a person that has a limited knowledge of their ancestry due to the Maafa (African Holocaust),  you might want to go and take a DNA test. These tests can trace your maternal lineage as well as your paternal lineage even down to a specific ethnic group in Africa. I personally would recommend African Ancestry as they are a black owned company and a number of my good friends have gotten excellent results from them.

Creating a family tree will turn you into Sherlock Holmes

As you continue on your ancestral odyssey, once crucial thing I would recommend you to start building would be an ancestral shrine. Although the word “shrine” has negative connotations due to Judeo-Christian propaganda, one definition of a shrine is simply “A site hallowed by association with a revered person or object or with an important event.” Another word for this would be a memorial. Here are some examples of some popular shrines:

Washington Monument

Lincoln Memorial

Stonewall Jackson Shrine

Shrine of the Black Madonna

Vietnam Veterans Memorial

All the time and energy you spent on putting together your family tree will enhance the ancestral shrine that you construct. Keep in mind however, that there is no “right way” to build an ancestral shrine. Do not fall into the trap of thinking that whatever is done on the African continent is more “correct” than what you can come up with. Let your spirit guide you, and you won’t be mislead. I recall a lecture I attended a few years ago from an organization who had a program of helping teach Africans in the Diaspora how to construct ancestral shrines. The women giving the lecture said that when they had an event with some older Black American women from the south, the presenters actually ending up learning more from the older Black women!

I’ve seen simple shrines and I’ve seen complex shrines. Use your imagination! Utilize pictures, personal possessions, candles, historical memorabilia, etc. to create your ancestral shrine. If you want, you can also include an alter where you can place water, plants, seeds, as well as articles of food or alcohol from time to time. Traditional Igbo ancestral altars typically contained sacred objects such as an Ofo stick (passed down from generation to generation) and an Ikenga. Kola nuts were broken at it every morning accompanied by a prayer for good favor.  Below is an example of one:

Igbo Ancestral Shrine

Here are some examples of ancestral shrines and altars from different cultures:

Urhobo Ancestral Shrine

Edo (Benin) Ancestral Shrine & Altar

A Korean jesa altar for ancestors

Mexican Day of the Dead Outdoor Altar

A Vietnamese altar for ancestors

Haitian Voodoo Ancestral Altar

I foresee a future where ancestral alters will resemble the hologram of  his father Jor-El that Superman keeps in his Fortress of Solitude, as seen in many of the Superman films. Its one project that I’m personally working on making a reality.

As you continue your journey, you will start to become aware of your ancestors speaking to you through signs, symbols, dreams, as well as through other people. In time, you will learn the language that they speak, and be able to communicate more effectively with them. If at any time you feel isolated or in need of guidance, become very still and remember that your ancestors live in you, and they will always be there to support you. Your body is a living shrine to them and your positive actions are better than any type of sacrifice you could offer them or libation you could pour. Yagazie (May we prosper) !

Dim Ojukwu: First Amongst Equals

Posted on by Omenka Egwuatu Nwa-Ikenga

by Augustine C. Ohanwe

A huge gaping gap
Is left unfilled
And its implications so vast
And beyond the grasp of an ordinary man.

Dim Ojukwu weeps
As he glides along the eternal lane.
Yes, he weeps, for we are a mere flotsam
Inside a boat in a capricious sea of existence.

Yes he weeps
’cause our boat needs a rudder
And a compass
To direct it to the harbour to berthe

Is it not true
That when the iroko tree falls,
Dwarfs tighten their girdles
To climb over it.

But after death
Dim Ojukwu proved to be huger than life.
And our today’s leaders
Have lots to learn from him.

He did not come
To line up his pockets but to serve.
His vision was to transform
And to challenge the status quo

His action, born in response
To events manufactured by history
And he rendered his vision in the present tense
As to bring the future near to his people.

Call him a rebel,
And he would respond
That he had a cause,
A cause to meet the needs of his people.

His mind created metaphors,
Symbols, slogans and examples.
Yes, whatever his shortcomings,
His people did admire him till death.

And clouds yeilded up their lightenings
To be imprisoned in his political rod.
In darkest hour of our history,
He proved his meetles.

Rest in Peace

Chukwuemeka Odumegwu Ojukwu

(November 4, 1933– November 26, 2011)

Ezeigbo (King of the Igbo)

Ikemba (Strength of the people) of Nnewi

Dikedioramma (Beloved hero of the masses)

We Rise

Posted on by sacredw

by Ebele Chizea

Our father is the great rising Sun

Our mother, the serpent who birthed humankind

Records of our footprints reveal we have marched this way before

Who is our mother you may ask?

She is the energy in your spine, your back bone, the ground beneath your feet…

Our father is a wise king descended from a realm of gods

A city with numerous vortexes of light

He is known by some as The Dweller

He also dwells in our hearts

Which is why we smile so much

Even through the rain and the whirlwind

Through hunched backs and trepid movements

We dance & sing & make music…

By our stripes, the world was reborn into a new way of doing things;

Of loving, of expressing, of worship

More than that, the ones to come later were fed

Because of the great human sacrifice

That history shall never forget

Umu anwu (children of light) we were

And just like Anyanwu (the Sun), We rise

Just like our father

Who came before us

So that we may also live

And like our mother who bears witness in this breath of time.

A Monologue with an Omenka

Posted on by Omenka Egwuatu Nwa-Ikenga

It has occurred to me that this blog has been up and running for just over a year, and so I figured that this would be a great opportunity to introduce myself and tell how this blog came to be.

My name is Omenka Egwuatu Nwa-Ikenga. Omenka is not really a name, but a title that translates to doer of art. Egwuatu is my fathers name, that means fearless, which he passed down to me. Nwa-Ikenga means child of Ikenga, which all Igbo people are, but I have pledged to live my life by the principles of Ikenga, which represents my highest self.

Ikenga

This is not the only name that I go by, and there are others that know me by other ones. However, none of them is more valid than the other, and the name that I choose to use is dependent on the way I choose to portray myself to the world at the moment. A good analogy to my different names would be Kal-El, Clark Kent, and Superman. All three names are equally valid, depending on the context and the situation.

I was born sometime between January 15, 1970 and December 26,1991 in Washington District of Columbia, United States of America, the first of four children, which made me the okpara of my family. Both of my parents are also omenkas and a lot of my talents were inherited from them.

Besides what she does for a living, my mother is a singer, a dancer, a playwright and an actress. I inherited only the last two talents from her. She is a daughter of Agukwu-Nri, which was a holy city of Igbo people, and home to the Ozo holy men that went around Alaigbo cleansing abominations and stopping conflicts.

My mom in her younger days leading the pack

My father is also an omenka, and his talent happens to be in public speaking and storytelling. I would say that my father is perhaps the greatest storyteller I have ever heard. He is so great of a storyteller that he often believes the stories he tells. I inherited his imagination, speaking ability and storytelling prowess. He is a son of Arochukwu by means of Aro-Egbu, an Aro settlement in present day Egbuoma. My great- grandfather was one of the people who helped found the settlement. The Arochukwu people were another powerhouse group of Igbos who were known for their trading, for their great oracle Kamalu Chukwu Abiama, also known as Ibini Ukpabi, as well as the introduction of the Ekpe society into Igboland.

Both Ozo and Ekpe are in my lineage, and since they can be passed down through ancestry, I am eligible to gain access to them. In the near future I will return home to claim my birthright, and will be able to enhance the abilities that my Chi gave me. In particular, I am looking forward to meeting Ekpe in the bush.

Mask of Ekpe

As a child, I was interested in astronomy, mythology, comic book characters, books of all kind, world history, art, video games, music, sports, and a lot of the other things that a male child born and raised in the United States would be interested in. I discovered my talents and passions very early in life and was given ample opportunity to develop them through participation in dramas, literature competitions, open mics, talent & cultural shows and various school  projects.

I also struggled with my identity growing up, and having Igbo parents, but being raised in an American society left me with several voids. For one, I was missing the Nigerian experience because of not being raised there or being taught as much about it as I would want or even visiting there frequently enough. And number two, for obvious reasons, I couldn’t really have the same  African American experience that many of my friends had. It would take me several years before I became balanced in my identity and become comfortable just being myself.

"Other African Americans"

I was raised in a Christian home like most Igbos born nowadays. Although I was raised Pentecostal, both sides of my family have mostly been Anglican for a few generations, with some playing key leadership positions in the Anglican Church Missionary Society (also known as the CMS). If I had decided to remain a traditional Christian, I most likely would have aspired to follow in their footsteps. Nonetheless, I have admiration and respect for the service to their communities as well as the educational opportunities that the CMS has offered through the years.

My voracious appetite for books lead me to learn more about the history behind the Bible, and Christianity as a whole. I eventually became dissatisfied with mainstream Christianity and began to start studying the esoteric paths of the religion, which is truly the narrow road that few travel on. I studied Gnostic Christianity as well as Kabbalah, and was able to see the symbolic messages of the Bible.

The Tree of Life

I then began to study Sufism, Taoism, Buddhism, Hinduism, and many other different POVs. The study of all of these paths eventually lead me back to my ancestral one, which I realized was just as valid as any other one. Regardless, I feel that people should follow whatever path brings them joy and fulfillment.

The things that I read also helped me to get more clarity to  my life experiences as well. Since I was a child, I have had a number of different insights as well as spiritual experiences that I could not explain at the time. One event in particular happened when I was around 5 and left me seeing certain things that others do not. My experiences and research has helped me, as well as many other people, that have not had explanations for some of the more peculiar things happening in their life.

Around my birthday in 2010, I received a message from Ani, the Earth Mother in a dream, in the form of a symbol. From that day on, I began to receive more symbols from a number of different sources, as well as connect the dots to several things. In fact, I was gaining so many insights so fast that I felt that I was going crazy. I couldn’t even concentrate in class. So to keep myself from going insane, I decided to start to start this blog and help myself to process it all.

Nsibidi symbol for Ani

Since then, I have received several messages and insights in many forms, and I have tried my best to share them with the world. And to be honest with you, I have actually been the person who has benefited the most from this blog. It has caused me to receive alot of important messages and see things more clearly. And it also has been a source of therapy for me. In fact, all through my life, writing itself has been therapeutic for me, and I really do feel that if I did not do it, I would either go into depression or into insanity. One of my aspirations is to become trained as a writing therapist so that I can aid others in healing from their emotional wounds as well as uncovering their talents and life purpose through expressive writing.

The Odinani blog is a result not only of my insights, but information and wisdom I have received from conversations and personal relationships with a number of people including (but not limited to) the Ekpe Society USA, Dr. Nnedi Okorafor, Ebele Chizea, Chief Ikenna & Dr. Uwa Osimiri, Nwaonishe Ezenwanyi, Udee Onyioha, Dr. Ozodi Osuiji, the Omenala Artists Collective, Dibia Oscar Mokeme, Obinna Ozoigbo, Lazarus Emenogu, Ms. Ezi,  Dibia Patrick Iroegbu, Odi Okaka Oquosa , Papa CE, Chuwkuka Omenigbo-Nwafor, Rowland Egolum, Nwabueze Okoye, Emmanuel Anizoba and the rest of the Odinani listserve members, Dr. Maduawuchi Stan Ogbonna,  Chioma Oruh, Dr. Sylvanus A. Enworom, Wise, Dr. Catherine Acholonu, Baba Awotunde, Nana Kwabena Brown and the Temple of Nyame, and most importantly, YOU! Without you reading this blog, commenting, and sharing it with your friends, it could not have developed. I hope you have nearly gained as much from it as I have in this past year and years to come.  Yagazie (May we prosper)!