Mar25

IGBREWISM DEBUNKED: Seven (7) Reasons To Divest from the Igbo-Hebrew Fantastical Ideology

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For quite some time now, the growing belief that Ndi Igbo and Jews are related has stemmed from certain Igbo people’s claim of being descendants of the ancient Israelites. This claim is based on a fantastical lore about their Israelite beginnings, with some traditions suggesting a connection to one of the 10 lost tribes of Israel, specifically the tribe of Gad, one of the sons of the biblical patriarch, Jacob. This belief has led to the practice of Judaism among some Igbos, with documented instances of Igbo Jews practicing Jewish customs and claiming Israelite descent. While some historians have noted the presence of these customs in Igbo traditions before their exposure to Judaism, others have continued to insist on the presence of Jewish identity among Ndi Igbo suggesting a long-standing connection. However, it is important to note that this claim of descent from the ancient Israelites lacks historical evidence, and is in fact simply apocryphal in its nature.

Having similar traditions and cultures does not necessarily mean that two different groups of people have the same ancestry. While shared cultural practices can indicate some level of historical or social interaction, they do not always imply a common genetic heritage. Cultural similarities can arise from various factors, such as trade, migration, or diffusion of ideas, without requiring a shared ancestry. In this post we will highlight multiple reasons why the Igbo-Hebrew claim is an expensive joke, and a reduction to the legacy of our great Igbo ancestors Ndi Gboooo, who have existed since, even pre-existed, the dawn of time. 

Here are some of the reasons why everyone should divest from those faux claims:

  1. Let’s start from the suggested connection to one of the 10 lost tribes of Israel, specifically the tribe of Gad, one of the sons of Jacob. The tribe of Gad was one of the northern tribes of Israel and was sent into exile in 722 BC. The ten tribes of Israel, also known as the “Lost Tribes,” were sent into exile following the conquest of the northern kingdom by the Assyrians. This event took place in 722 BCE. After the conquest, many of the people were deported to other lands, leading to the belief that they were “lost.” The fate and whereabouts of the tribes remain uncertain, and their status is a subject of legend.

    Igbo people on the other hand have a rich and ancient history. Evidence of Late Stone Age (late Paleolithic) human presence in Igboland dates back to at least 10,000 years ago. Early settlement of Igboland is dated to 6000 BC, and the earliest found settlements in Igboland date to 900 BCE in the central area, from where the majority of the Igbo-speaking population is believed to have migrated. For those who do not know, 900 BCE is older than 722 BCE. And BCE stands for “Before Common Era.” It is a secular equivalent to “Before Christ” (BC) and is used to refer to the years before the start of the Common Era, which is equivalent to before the traditional Anno Domini (AD) system. How then can Ndi Igbo be descendants of any of the lost tribes of Israel? Historical evidence, not to mention cultural evidence, clearly suggest that Igbo people already existed separately long before those lost tribes were exiled.

  2. According to mainstream sources, the Hebrew language is estimated to be about 3000 years old. It is an old Semitic language. The Igbo language is also estimated to be at least 3000 years old, with evidence of its early presence dating back to around 1000 BCE. Even though ancient Igbo Dibias can show that Igbo language could be much older as indicated in the Afa knowledge system. Regardless, both languages are considered one of the oldest languages in the world. The Igbo language is classified as part of the Niger-Congo language family, while Hebrew is an Afro-Asiatic language, and they are not considered to be related. One would imagine that the language of a people would be the first indicator of their ancestry, yet all we have between Igbo and Hebrew language are merely invented colloquialisms based on syncretism.

  3. While the Hebrew Bible remains the primary source for Moses’s life, the historicity of Moses, the central figure in the biblical account of the Israelites’ exodus from Egypt, is a topic of debate among scholars. However, the story remains that the God of Israel known as Yahweh, who was the ancient Levantine deity and the national god of the Israelite kingdoms of Israel and Judah, revealed himself to Moses as the God of the Israelites and delivered them from the hand of Egypt which was known during that time as the Land of Rameses. The worship of Yahweh has been a central aspect of the religious and cultural identity of the Israelites and later the Jewish people. There is no definitive evidence anywhere that makes Yahweh “God” outside of its association to the Israelites. Igbos who claim to be Jews (and even the Christains) continue to associate themselves with a foreign god, they adopt the worship of a deity that is not traditionally associated with the cosmology, culture, tradition or spirituality of Igbo progenitors, then turn around to wonder why they continue to suffer or not gain unified victories as a people. In the context of the Israelites, for them the worship of foreign gods was often seen as a violation of their “covenant” with Yahweh, their own god. One has to wonder the amount of covenants Ndi Igbo have abandoned in their chase for foreign approval.

  4. In 1903, the “Uganda Scheme” was being mulled to carve out a Jewish country out of the modern day Kenya. There have been instances of Jews making colonial efforts in Africa. One notable example is the Uganda Scheme, a proposal by British Colonial Secretary Joseph Chamberlain to create a Jewish homeland in a portion of British East Africa. The plan was suggested in the early 1900s as a short-term solution to deal with the defenseless situation of the Jewish people, at the expense of continental Africans. While the plan was ultimately rejected because other white colonists already had vested interest, it was attractive to some early Zionists as a potential refuge. Additionally, there have been Jewish settlements and communities in various African countries, including Uganda, Zambia, and Zimbabwe. These efforts and proposals reflect the historical involvement of Jews in colonial initiatives in Africa. One might ask how this is relevant to the Igbo-Jews discourse, it is very relevant because one’s own so-called ancestors or progenitors would have no need to “colonize” their own people or be involved in colonial initiatives towards people like their own so-called descendants. 

  5. The nation of Israel was founded on May 14, 1948. On that day, David Ben-Gurion, the head of the Jewish Agency, proclaimed the establishment of the State of Israel, and the United States recognized the new nation on the same day. Before the founding of the modern state of Israel in 1948, the region was known as Palestine, which was a geographic region located in Western Asia between the Mediterranean Sea and the Jordan River. The region was ruled by various powers throughout history, including the Assyrians, Babylonians, Achaemenids, Greeks, and Romans. The rise of Zionism in the late 19th century led to the establishment of Jewish settlements in Palestine, and the British Mandate placed by the League of Nations after World War I increased Jewish immigration to the region. The conflict between Jews and the Arab majority led to the 1948 Arab-Israeli War, which resulted in the establishment of the modern state of Israel.

    The Israeli flag was designed in 1948, shortly before the establishment of the modern state of Israel. The flag features a blue Star of David on a white background, with two horizontal blue stripes above and below the star. The Israeli flag was officially adopted on October 28, 1948, by the Provisional Council of State, and it has been the national flag of Israel ever since. The point of stating a brief history of how the modern state of Israel came to be, is to emphasize another point that the identity some modern day Igbos who claim to be Israelites so desperately cling to was invented by human beings like them, and the flags they flaunt around are barely the same age as some of their parents. Not to mention that the average Igbo person will not be granted asylum, not to talk of residency or citizenship, into the nation of Israel on the basis of this faux claim. In fact to state it plainly, the Igbo Jewish community is not and cannot be formally recognized as a Jewish community, for the purpose of immigration to Israel.

  6. One of the most popular positions is that Ndi Igbo share many similarities with Jewish culture and traditions, including circumcision of male children eight days after birth, refraining from eating tabooed foods, mourning the dead for seven days, celebrating the New Moon, and conducting wedding ceremonies under a canopy. Well renowned historians have noted over and over again over time that Igbos were practicing these customs long before ever having any exposure to the Jewish culture. While some Igbo Jews may claim that they are the descendants of the ancient Israelites, it has been made clear countless times that they lack the historical evidence which would prove their descent. Like we stated earlier for good reason, Igbo Jewish community is not recognized as a Jewish community for the purpose of immigration to Israel, and none of the mainstream denominations of Judaism consider the group an authentic Jewish community. You would think that by now the intellectually renowned community of Jews would have enough sound historians to validate such a claim and consider it authentic if it were factual. To reiterate a point we made at the introduction of this post, the presence of similar traditions between two groups or communities does not necessarily mean they share the same ancestry or descent. While some individuals within the Igbo community claim descent from the ancient Israelites, this assertion lacks historical evidence to support it.

    Additionally, DNA testing has been used to dispute the genetic connection between the Igbo people and the Jewish population. In 2017, Jewish Voice Ministries conducted private DNA tests, which they claimed showed that the Igbos are not “genetically” Jewish. Additionally, a BBC article from 2021 mentioned that a DNA test found no Jewish connection among the Igbo people. Even DNA testing, which is a widely used method to determine genetic ancestry in modern science, has refuted this claim. So while there are cultural parallels between Ndi Igbo and the Jewish community, the shared traditions do not definitively establish a common ancestry between the two groups. We might want to consider instead a possibility that actual Igbo ancestors who have been known to migrate and travel all over the world and help communities build their civilizations, might have come in contact with Jews of ancient times and taught them the civilized ways of Igbos, this is a more interesting possibility and even more probable to be true.

  7. One of the best ways to understand a group of people is through their own myths. Myths are stories that are based on tradition. They serve as a compass to each generation, answering timeless questions and expressing the beliefs and values of a certain culture. Myths are a part of every culture in the world and are used to explain natural phenomena, the origin of humans and the world, and the meaning of life and death for the people of each culture. Therefore, studying and interpreting the myths of a particular group can provide valuable insights into their beliefs, values, and the fundamental aspects of their culture and identity, especially their histories. The Hebrew Bible is a collection of writings that was first compiled and preserved as the sacred books of the Jewish people, containing the Torah, the Nevi’im, and the Ketuvim, and it also constitutes a large portion of the Christian Bible, known as the Old Testament. These books are a collection of their own mythologies telling stories about the olden days, featuring supernatural characters and much more which they hold sacred. Igbo people have their own myths which have been passed down orally through storytelling and songs, illustrated in masquerade regalia, festivals, traditional rituals, and titles to name a few. Especially, in the Igbo language itself allowing for flexibility, emotion, and pacing in the transmission of traditional stories from one generation to another. Nowhere is there any authentic indication in Igbo traditional histories that Igbos are descendants of Jews. There is an Igbo proverb that says,  Nwata ma ndi Nna ya amalugo Ndi Ichie, meaning a child that knows its parents or fathers has consequently known its ancestors. 

In conclusion, as a community we have to be careful and weary of what I like to call “the white man’s imagination”, which alot of our people seem to be immersed in. It is a dangerous mental space to continue to inhabit, and such that the typical African person who has been subject to colonialism for centuries must actively work very hard to liberate themselves from. We must work towards decolonizing the mind, and that involves a process of challenging and unlearning the pervasive influence of colonial ideologies on one’s thinking and perception of the world. It involves first acknowledging the effects of colonization, then questioning those established norms and beliefs that result in inferiority complex about one’s own culture and traditions. It also entails rejecting the assumption that the modern West is the central root of knowledge and culture, and that Africa or Igboland is merely an extension of the West or in this case “Israel”. 

Jan25

How Mgbe (the Tortoise) Won the Ose (Pepper) Competition

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Mgbe the tortoise is the winner

Otu Ama – Udide the Great Spider, Weaver of Stories and Master of Cosmic Net, put together a pepper-eating competition in the animal kingdom. Udide who was also known and revered as Ududo Okwanka, the Cosmic Weaver of Realities, across different groups in the animal kingdom sent out an invitation to every animal group, challenging them to attend and participate in its Ose Ora pepper competition. Whoever won the competition which involved eating a bowl of ritually prepared pepper without stopping to shout, was promised the eternal gift of Atu, the ability to always say things that would come true, the power of foresight, and the power to create new worlds with the use of words. Every offspring in the winner’s lineage would be given the same reverence till the end of time. 

When news got around the animal kingdom, different animals of all forms and kinds took on the challenge and even those who could not participate for one reason or the other prepared in anticipation to attend. Time went by quickly, and the main day of the competition arrived. Udide’s cave front was filled with a crowd of animals from all over the animal kingdom, and out of all the applicants, only nine animals chosen by the Council of Aninamu Elders (COAE) were selected to participate in the competition with the approval of leaders from all over the animal kingdom. The selected animals included, Odum the Lion who at the time paraded as the king of the jungle, Agu the Leopard who had a reputation as a worthy opponent and distant kin of the lion, Ogwumagala the Chameleon who was popular for being able to blend in with any and everything, Agwo Oyo the Rattlesnake who had disobeyed the orders of Eke the great python after she admonished all snakes from attending such competitions, Enwe the smart monkey who only applied because he thought it would be a great opportunity to try out a new dish, Aguiyi the crocodile who was well respected as the custodian of waters, Mbekwu Nwa Aniga the Tortoise who was known as the fortunate descendant of Aniga the great Turtle, Eju the snail who was known for its magical ability to procreate within itself if it wanted to and Nkita Ekeuke the local dog who was known for his constant panting and for always roaming about. Everyone wondered how he was going to make it through such a competition with all that panting but the council of elders had an interesting sense of humor so no one was surprised to see that he had made the list. 

When all participants had arrived, especially Eju the snail who always took its time in moving, Udide the great spider beckoned on Enyi the giant Elephant and friend of all, who Udide had mounted, to sound the trumpet so that everyone could be silent and the competition could begin. But before sounding the trumpet, Udide stated out the rules of the competition in a clear authoritative voice, the great spider announced that the rules were simple, any of the competitors who stopped to shout or pant for air while eating the bowl of pepper presented before each of them would immediately and automatically be disqualified from the competition. Udide asked anyone who had comments or concerns to speak now or forever remain silent. Odum the great lion roared in disgust and expressed his concerns about the rules stating in his deep reverberating voice that they left it too open to trickery, while he said that, almost everyone looked at Mbekwu the tortoise who sat in his shell smiling, unperturbed by the opinions of others. Udide responded to Odum in a voice intentionally clouded with great surprise, reminding all animals present that trickery in itself was not a good or bad thing, it is how it is applied that makes it what it becomes. Udide also reminded all the animals present that trickery was an essential trait for all animals who belonged to the cult of Nne Agwu the greatest cosmic spirit who had been personally assigned by the creator of the universe to take charge of all things pertaining to divine intelligence, so to challenge the trait that came naturally to each member of the Agwu cult which Udide as well as Mbekwu were members of, would be to challenge the authority of Nne Agwu and who was willingly to do that? With that reminder Odum became silent and all the animals present nodded in agreement, some even teased Odum for bringing up such a flippant matter saying, “what kind of king of the jungle fears pepper like this?”, “see how he is delaying the start of the competition with his complaints, is that not a trick too?”. With the matter settled, Enyi the elephant blew the trumpet and the competition began. 

Nkita Ekeuke the dog, was the first animal to be disqualified, he could not control his panting barely ten seconds after rushing to lick the bowl of pepper in front of him. After him, Agwo oyo the rattlesnake was the next animal to be disqualified because of its impatience, in its great haste while moving around its bowl it spilled the contents out on its skin and screamed aloud “Chaiiii!!!” from the burning sensation of the pepper against its skin. The next animals to follow in disqualification were Odum the lion and Agu the leopard, they were so focused on watching each other’s bowls that they got into a fight which led them to shouting and got them disqualified. Ogwumagala the Chameleon, wanting to take on the color of the pepper contents in its bowl thinking that would help, jumped in to get a better view and was disqualified after screaming from the pain inflicted on it by the sensation from the pepper that entered its eyes. Aguiyi the crocodile, after looking through the contents of the bowl in front of it and finding nothing interesting enough for it to devour besides pepper simply walked away from the competition annoyed that it had been selected to take part in what it thought of as child’s play. Enwe the monkey, Eju the snail and Mbekwu the tortoise were the only ones left standing. While Eju took its time eating from its own bowl of pepper very slowly, Enwe tried to rush a big amount of pepper into its own mouth and choked, this made Enwe scream madly and in the process he accidently jump on Eju who in turn screamed from the pain of having its shell crushed by the hyperactive monkey. Enwe the monkey and Eju the snail were both disqualified from the competition and the only participant left standing was Mbekwu the tortoise who had cunningly began to tell the crowd a story about a great king lost in the desert who was very thirsty and angry. While Mbekwu told the story he ate from his bowl of pepper and everytime he described how the lost king would find water to drink he would himself take some water to drink while illustrating to his engaged listeners, everytime Mbekwu described how this lost king would scream in frustration he himself would scream in frustration to illustrate his story, this went on all the while as he ate through his bowl of pepper. Even Udide was engaged by Mbekwu’s story and impressed by his trickery. By the time the story was over, Mbekwu had screamed and drank his way through eating up all the pepper in the bowl and all the animals present that day were impressed. Even those that were angry respected the audacity of Mbekwu Nwa Aniga, and they gave him a great round of applause as he was declared the winner.

From that day on, the potency of Mbekwu’s words increased greatly as Ududo Okwanka had promised, and no one could resist the power and influence of Mbekwu’s words or his gift of storytelling no matter how hard they tried, even his false tales which he told from his cunningness became true after he had said it and for generations to come the tortoise became the most potent animal to consult across different kingdoms and worlds when anyone needed the gift of foresight. Even till today in the world of humans, great Dibias who call on Agwu the patron spirit of Afa divinations must involve the tortoise in one form or another for precision of foresight. 

Dec12

A Review of “The Bottled Leopard” by Chukwuemeka Ike

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Ugochukwu Amobi, a first year student of Government College Ahia, a colonial educational institution, acts as the central character of this fascinating book written by Chukwuemeka Ike. Amobi’s life is turned inwards into conflict as he starts to have dreams where he sees and feels himself as a leopard. As a young boy completely committed to submitting himself to the mental reprogramming western education promises him and sworn in from the very beginning at his arrival to his new school to denounce the ways of his ancestors and discard everything he knew from his “bush” village as outlandish even diabolic,

Amobi finds himself very confused by his new reality which kicks off in his dreams. Plagued with the uncertainties of his own spiritual realities, as well as other phenomena he hears about from his soon to be girlfriend Nma, he finds his reputation in his school being ruined by all the questions he keeps raising with his teachers in his hopes to get answers.

At some point Amobi is suspended from school with his American friend and classmate Chuks, who is born of an Igbo father but knows nothing about Igbo culture and Igbo ways of being. They both get to spend two weeks at Amobi’s village Ndikelionwu, where Amobi reaches what seems to be the summit of his paranormal experiences of shapeshifting into a leopard through his dreams.

Worried by their son’s predicament, his parents decide to consult a famous Dibia Ofia who reveals the surprising factor that connects Amobi to the leopard he dreams about. Amobi has to surmount mountains of internal conflicts before he is able to come to terms and make peace with his spiritual gift passed on to him as the chosen one of his lineage to carry on the Agwu mandate for his family.

Chukwuemeka Ike’s work in The Bottled Leopard engages some very interesting subjects which are relevant till this day to Igbo culture and spirituality. Some of those subjects include, Ilo nlo – Dreams as channels for messages from others worlds and as a space for spiritual initiations, the role and office of a Dibia in Igbo communities, Agwu as a condition and a cure for those with a spiritual mandate, Ilo Uwa – the purpose of reincarnation and Onye Uwa – having a reincarnator, Spirit animals that can act as alter egos, Shapeshifting as a sacred art, Sacred trees that also act as guides and healers with very potent forces, the presence of a family Obi and shrine, Igba Mgba – Igbo wrestling and many more.

The author did a good job of highlighting the conflict people faced during the colonial era as well the hypocrisy which became prevalent as a practice as a direct result of western education which had succeeded in naming and treating everything traditional as diabolical or primitive in a derogatory sense.

The Bottled Leopard is one of those books which require patience in reading from its readers. If they intend to enjoy it thoroughly then it would be wise to stay with the storytelling technique of its author till the very end. The farther one gets into the book the more interesting it becomes. Chukwuemeka Ike in his quest to tell us a story of a young boy who has been chosen to be a leopard man, reminds us of the terrible harm western influence brought upon the minds and lives of Igbo people and their ways of being. He confronts the dilemma of how incredibly difficult it is to have a good western education and still be true to the spirit of one’s own culture. The author reminds us of what an unending battle such an internal conflict to make peace with one’s roots can be from start to finish.

Nov13

Book Review, Introduction to Igbo Mythology for Kids: A Fun Collection of Heroes, Creatures, Gods, and Goddesses in West African Tradition (IgboMyths)

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An Introduction to Igbo Mythology, a book by Chinelo Anyadiegwu, does an extensive work of covering what can be identified by many as central themes on ancient as well as modern Igbo traditions and ways of being. Chinelo in typical west african griot style uses Igbo myths & folktales to pass on wisdom through the stories in this book to the younger generation. After starting off with a very sound introduction to familiarize the reader to central concepts in Igbo world view, they then proceed to tell us interesting stories that take us back to childhood memories if you are reading as an adult already familiar with some of the folktales or that fill the mind with wonder if you are encountering such stories for the first time.

The stories in this book carry enthralling titles such as, The Wrestler Whose Back Never Touched the Ground, Ojiugo: the Rare Gem, Why the Crocodiles Lives Alone, How Death Came To Be, The Mysteries Messengers and more. Titles which promise us sacred tales that explain the world and our human experiences in it. Chinelo delivers on this promise with stories that answer timeless questions and serve as a compass to each generation, reflecting the universal concerns of mankind throughout history: birth, death, the afterlife, the origin of our world, good and evil, the nature of the relationship between humans and animals. They bring up different subjects, in the stories told in this book, such as, Uli: an Igbo sacred art, Igba Mgba: the Igbo wrestling art, Nso ani: Sacrilege against the earth in Igbo culture, the Trickster archetype, Shapeshifting, how Mermaids came to be, the Value of community, Music, Animal fables, Marriage rituals e.t.c

Having a record as the first definitive collection of some Igbo legends and traditions for kids, this book explores mythological as well as folktale origins of Ndi Igbo (Igbo people), the ancient Nri Kingdom, and multiple aspects of Igbo cosmology taking the role of Dibias into account and their relations to Chukwu (God as source) and other Igbo deities in form of Alusi. As the name of the book implies, it is indeed a fun collection of stories that can be read as bedtime stories, as day-time stories, tales by moonlight, in one sitting or over a period of time. In the end, the author, Chinelo includes a list of recommended books and a detailed glossary to further apprise their readers. We found that this book even though it was written for kids can still be thoroughly enjoyed, and even be didactic for everyone regardless of one’s age. It’s the sort of book that should be available in every household. By the end of the book, anyone who reads it can be certain to come out of it more enlightened than when they started.

Sep14

Spiritual Hygiene In Igbo Spirituality

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The Igbo worldview is one that accounts for both abstract (spiritual) and physical (material) realities. It is believed in Odinani as an indigenous way of being, that anything which shows up in the human world (Uwa Mmadu) comes from the land of the spirits (Ala Mmuo). The concept of Pollution and Purification have always been crucial to the practice of Odinani, as both factors are considered to be of spiritual and material nature. In Igbo spirituality, spiritual hygiene as a practice stems from the acceptance of the spiritual nature of pollution, leading to the possibility of spiritual purification. An Igbo person as well as their community is believed to be as spiritual as they are physical, and can consequently incur spiritual harm as much as they can incur physical harm.

Spiritual hygiene refers to the practice of taking care of one’s spiritual well-being. Just as we take care of our physical hygiene by showering and brushing our teeth, it is believed that we should also take care of our spiritual hygiene to maintain a healthy and fulfilling life. In Odinani, just as all concepts take polarity and duality into account, physical and spiritual hygiene account for one another. They easily complement each other. There is an Igbo axiom, “Otu mmadu otu mmuo”, which means “One is both a human being and a spirit.” It reflects the Igbo belief that human beings have both a physical body (mmadu) and a spiritual counterpart (mmuo), and that these two aspects of a person are interconnected. In Igbo spirituality, mmuo is believed to be the source of a person’s life force, and is often associated with ancestors and other spiritual beings.

‘Chief Mgbeze’ of Okpanam, photographed by Northcote Thomas in 1912 after his title-taking ceremony. He holds a pair of alo staffs and wears the eriri ukwu on his ankles, visual markers of his new status. Mgbeze is painted with chalk to symbolize purity and communion with the ancestors. 


The axiom emphasizes the importance of recognizing and honoring the spiritual dimension of human existence, and the interconnectedness of all things in the universe. It is a reminder that human beings are not separate from the natural world, but are an integral part of it. Spiritual hygiene is then seen to be as equally important as physical hygiene, to prevent the spread of spiritual pollution which could hinder a person’s growth just as physical hygiene prevents the spread of diseases. It involves keeping oneself spiritually clean as a way of life, as well as through frequent cleansing rituals that range from minor to major practices

It is impossible to discuss the subject of spiritual hygiene in Igbo spirituality without addressing the concept of “Nso”, which has both a negative and positive sense. In its negative sense, Nso means ‘avoidance’ or ‘prohibition’, and in its positive sense it means ‘holy’ or ‘sacred’. In a combination of both its negative and positive sense, Nso could then be translated as ‘sacred prohibition’. The concept of Nso in Igbo spirituality is often associated with certain activities that are considered sacred or spiritually significant. Breaking or violating an Nso is believed to bring about spiritual pollution which can have negative consequences for the individual or the community at large. This is one of the many reasons why spiritual hygiene is taken seriously as a way of life in Odinani.

Otunsi: The principal implement used by Nri diviners to remove abominations/pollutions and to restore sacredness and positiveness

Source: After God Is Dibia, Volume 1, page 9

Another concept that is crucial to the subject of spiritual hygiene in Igbo spirituality is the concept of “Aja”, it is a concept in Odinani which refers to the practice of making sacrifices to spirits in order to maintain balance and harmony between the spiritual and physical worlds. The sacrifices are believed to be necessary to appease the land of spirits and ensure their continued favor and protection. They may involve the offering of food, animals, or other objects, and are often performed in sacred places or during specific rituals.

There is another Igbo axiom which holds the wisdom of the practice of Aja, it states “Ka ana achu aja, ka ikpe n’amah ndi mmuo” which means “Let’s keep sacrificing, let the spirits take the blame.” This axiom holds the belief that by making sacrifices, humans can avoid blame or negative consequences for their actions, as spirits will take responsibility for any negative outcomes. It reflects the Igbo belief in the interconnectedness of all things in the universe and the importance of maintaining a harmonious relationship with the spiritual realm. More importantly, Aja is also used in a sense as a tool of purification in Odinani to rid one of spiritual pollution which the ancestors and spiritual beings are expected to help keep in check.

“The Last Sacrifice” by Chukwuemeka Nwigwe

There are several aspects of Aja which assert to its crucial relevance as a tool for spiritual hygiene in Odinani, such as Ichu Aja (driving a way impurities), Ichu Noonu or Ikpochi Onunu (driving away from or closing a gaping grave), Ichu Ochuchu (driving away a punitive type of impurity), Obo di n’ana (spirit retaliation planted on the land) e.t.c. Some of these aspects of Aja also assert the value of spiritual hygiene to the very fabric of the Igbo way of being. Another concept which cannot be ignored when discussing spiritual hygiene in Igbo Spiritually is one known as “Ikpu Alu”, which means ‘to drive out abomination’.

Just like all other tools of spiritual purification to get rid of pollution in Odinani, it may be carried out on behalf of an individual or a community. There are usually special instances of what is considered to be spiritual pollution which are of a more serious nature that require this purification ritual or process of Ikpu Alu to be done. There is barely enough space in the scope of this post to go into proper details of each concept which we have highlighted in order to illustrate both factors of pollution and purification, as we consider them as major elements within the subject of spiritual hygiene in Odinani.

Nzu (white chalk), Oji (Kola Nut), Edo, Ose-Oji (Alligator Pepper)

On a final note, there are some basic tools and rituals for spiritual hygiene in Igbo spirituality which Odinani adherents are encouraged to put into practice as way of life, such as making use of water to wash the legs, face, mouth and hands or whole body before engaging in Igo Ofo or Igo Mmuo (communion with the spirit realm) rituals, and using other tradition items such as Ose oji (alligator pepper), mmanụ nkwu (palm oil), nnu (salt), akwa (egg) etc to ward off ‘Uchu’ which refers to negative energies known to cause spiritual pollution. Spiritual hygiene as a conscious practice is as important today as it has always been in Odinani for several reasons, some of which include maintaining balance and harmony as the practice helps to keep negative energy (uchu) at bay, and consequently generates more positive energy. It also encourages us to pay attention to our energy or aura. By using certain rituals to repel unwanted energy, we are taught to consciously maintain our energetic state and achieve balance and harmony as a way of life.

Ultimately, when we practice good spiritual hygiene, it is believed that we are able to connect more deeply with the divine and strengthen our relationship with the spirit world. Our spiritual, physical, mental, and emotional well-being are all believed to be interconnected, and neglecting one area can have negative effects on the others. By maintaining good spiritual hygiene, we can promote overall well-being and reach our greatest potential while maintaining a pure and aligned spiritual state as Ndi Mmadu (enlightened human beings).

Jul17

Seven Principles of Wealth Creation & Sustenance In Odinani (Igbo Spirituality)

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Wealth is the accumulation of valuable resources, including material possessions, money, and other assets, owned by a person, community, company, or country. It is the state of being rich and affluent, having a great quantity or store of money, valuable possessions, property, or other riches.

Odinani, which is the way of life, the philosophy of culture as well as the spirituality of Ndi Igbo has always provided principles which are fundamental truths, beliefs, and ideas on wealth creation that can guide the average person willing to follow them diligently to achieve great results. Here, we have highlighted some principles in Odinani which when followed can transform the lives of those who implement them:

1. Mụta Aka Ọlụ: This means to learn a skill, or handwork. There has always been a value for hard work within the Igbo community from time immemorial, but it has never been just about hard work. This principle teaches that it is not enough to just work hard aimlessly, but that one has to gain expertise in a specialized field of work by learning through service under someone else who is already an expert in that chosen field for a couple of years before setting off (with the assistance of that mentor) to start their own practise or by committing some time to go to an institution of knowledge to acquire a specific skill of interest. The principle of mụta aka ọlụ, holds that after a certain age each person in the society should be assigned to a mentor or sent to an institution of training to learn a skill they can rely on in life, to contribute to the upkeep of their community and family.

2. Igba Mbo: Its literal meaning is the dance of diligence and effort. This principle teaches one to hustle, it emphasizes hard work but again not in aimless pursuit. Igba Mbo encourages each person to try to obtain results with their natural talents or skills they have acquired, by energetic and consistent activities of persistence, to sell or promote their abilities energetically and confidently, it encourages us to make strenuous efforts to obtain the results we want to see in life. This is the principle that teaches us not to give up easily, and to recognise that failure is simply a vital step in the dance of diligence or determination.

3. Igo Ọfọ: This principle encourages one to be true and just in all they do, it teaches us to commit all of our affairs into the hands of our God, our progenitors, and all the natural forces assigned to guide us in life. The ofo is a tool used to invoke blessings or curses, it signifies authority as well as administration of justice. This principle teaches us that as we go about our business affairs we must remain fair and just, and we must also remember to consider those unseen factors that affect our affairs and do right by them. This includes the universal laws which we must keep and the forces of nature we must not violate while doing our work to earn rewards. One must also always declare blessings over themselves and their business, and not curse that of others.

4. Nwanne Bụ Chi: This principle teaches us to be our brothers keepers first. It encourages us to treat our neighbors the way we want to be treated. Essentially, it guides us to first consider those within our communities for work or opportunities especially where the skill is available before outsourcing them. And when we find the skills lacking to fulfill our needs within our communities, to try to assist at least one person to gain such a skill for the benefit of the community. The principle teaches that one’s own chi is sustained when they help sustain the chi in their own kin.

5. Isalaka: This is the principle of Almsgiving , that is the act of giving charity or help to another person who is unable to repay the kindness. It is not done to receive public thanks or acknowledgment, but rather from a genuine willingness to improve the destitute state of others as well as the overall welfare of our communities.

6. Ịchụ Aja: This principle teaches one to make offerings and sacrifices by giving back in gratitude to the forces that are believed to contribute to their success and sustenance in life. It encourages one to practice thanksgiving occasionally towards the unseen higher forces that stand for us in the realm of the unseen.

"Yam Festival" by Twins Seven-Seven
“Yam Festival” by Twins Seven-Seven

7. Sụpụ Asụsụ: This principle encourages us to make efforts to learn our mother tongue and always try to improve our knowledge of our language and culture in stories, music, and all forms of art, as these mediums can help those who do so maintain the good values in our societies as well as understand how to reform and improve traditions without destructively disrupting cultural context.


These are some of the principles we can remember and learn from in Odinani, which when understood and followed have proven overtime and throughout ages to be able to help people who adhere to them collectively build and sustain generational wealth

May24

Seven Major Uses of Ose Oji in Igbo Spirituality (Odinani)

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Seven Major Uses of Ose Oji in Igbo Spirituality (Odinani)

Ose Oji, also known as alligator pepper or as mbongo spice or hepper pepper, is a symbolic item used in Igbo land, as well as across communities in West Africa. The scientific name of ose oji is Aframomum danielli, Aframomum citratum or Aframomum exscapum. It is believed to come from a sacred fruit and has spiritual benefits that can bring favor, happiness, prosperity, and protection from harm to those who know how to apply its properties.

In Igbo spirituality, Ose Oji is considered as a spirit, and it is treated with such respect and reverence as are given to spirits. Before opening a pod of ose oji for the first time, it has to be taken behind the back of the body as a sign of reverence. It is also believed that by that action whatever is posed to inflict the pepperish sting of evil on the holder will move from the front and go behind them where such evil manifestations will not come to fruition. This sort of practice in Odinani demonstrates that Ose Oji is not just a physical item but a spiritual one with abstract significance in Igbo culture.

We have highlighted seven major uses within the context of Igbo spirituality below, to help
provide some insight and knowledge for those interested;

  1. Ose Oji is used for cleansing and purification exercises, to ward off negative energy or evil. There are a couple of ways its seeds are applied in contact with the body and disposed attentively to avoid disarming the exercise in effect.
  2. Ose Oji is used for affirmation and declaration exercises, to enhance the power of the spoken word as well as manifestation prowess. Usually done by applying a number of seeds in the mouth before making one’s affirmations or declarations.
  3. Ose Oji is used as a protection tool. When people embark on journeys they do not feel secure about or any form of travel, they can keep some of its seed in their pockets or bags and it is believed to ward off danger or evil intentions which help keep its carrier safe. On return from such journeys the seeds are attentively discarded.
  4. Ose Oji is used as an enhancing tool for spiritual fortification or for recharging personal energies by applying into water or hot drinks and dedicating to the energies in question, with intention.
  5. Ose Oji can be used as a symbol of hospitality for both humans and spirits, in the same way Oji Igbo which refers to Kola nut is used.
  6. Ose Oji can be used as an abstract binder to bind people who come into oral contracts or commitments in agreement, in the same way Oji Igbo (Kola nut) can be used for such purposes.
  7. Ose Oji can also be applied in herbal remedies to treat various ailments by indigenous doctors who are trained and understand the mechanics of its application in such cases.

We can see from practices still present in Igbo culture that Ose Oji is a significant item in Igbo
spirituality, and it is used for various purposes, including rituals and ceremonies, controlling
spirits, promoting unity and peace. In addition to its spiritual benefits, Ose Oji is also used for its
health benefits. It is believed to have anti-inflammatory, antioxidant, and antimicrobial
properties. It is very symbolic within Igbo culture and tradition, and it is treated with respect and
reverence.

Apr18

An Introduction To Odinani

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By Chimdi Nobim

What is Odinani?

Odinani (also called Odinala in some dialects) is the ancestral spiritual science of the Igbo people of Nigeria. Literally translated it means “It is in the Earth/land”, referencing the traditional Igbo belief that Ani/Ala the Earth Mother Goddess is central to our very existence and to progress in all endeavors. Odinani/Odinala should not be confused with Omenani/Omenala, which are the social elements(customs and traditions) of Igbo people, although there are obvious links between the two, as spirituality is often the basis for all other cultural elements.

Symbol of Ala, the Earth Mother, among the Eda Igbo, present-day Abia or Ebonyi State. P. A. Talbot, c. 1920s.
Symbol of Ala, the Earth Mother, among the Eda Igbo, present-day Abia or Ebonyi State. P. A. Talbot, c. 1920s.

What are the basic tenets of Odinani?

In Odinani it is believed that everyone is a spiritual being(mmuo) born into a physical body(mmadu) to accomplish a destiny on Earth, or to acquire experience. At the center of our being is Chi, the divine spark that is our true self and that guides us from within, and is our link to the Supreme Being And Source of All Life known as Chineke, which has a masculine part called Chi Ukwu(Great Soul) and a feminine part called Eke. While Chi Ukwu is the source/collective of all Chi, Eke is Creation herself and sustains and nurtures all life within the universes contained in her Cosmic Womb. The Earth, Ani/Ala, is therefore an extension of the Divine Mother Eke.

Playing with Time and Memory. A series of four acrylic on canvas paintings, each 101x101cm, by Chuu Krydz Ikwuemesi, 2020

The Divine Mother extends herself into forces of nature that regulate life as we know it, and these forces are personalised as deities(called Agbara, Alushi or Arushi depending on dialect). Some common examples of these deities are:

Ihejioku/Ifejioku – deity of Agriculture
Omumu – deity of fertility
Ekwensu – deity of warfare
Amadioha – deity of justice
Onwa – deity of the moon
Anyanwu – deity of the sun
Nnemmiri/Oshimmiri/Idemili – deity of the waters
Arobinagu – deity of herbs
Agwu – deity of wisdom, knowledge and divination

This list is in no way conclusive as the number and functions of deities vary from community to community. Practitioners of Odinani invoke these deities on matters considered to be under their respective jurisdictions. Reincarnation is a central belief of Odinani, as it is asserted that a person incarnates repeatedly, usually within a family, until certain tasks are successfully accomplished. Once accomplished, the individual takes his place amongst other ascended ancestors to guide and watch over descendants, provided said descendants are receptive to their guidance.

When a person incarnates, his previous incarnation is called onyeuwa, and it’s believed that the onyeuwa can be accessed and invoked to assist the individual in achieving the task that brought him/her back. In Odinani it is also believed that humans are not alone in this world, neither is this world the only one. Surrounding us are subtle realms not accessible to our physical senses, which are populated by sentient beings. Actually many of us on Earth as humans today lived in those worlds before our birth into this one, and we have friends and families there. These beings are called mmuo in Igbo, also known as fairies/jinns/elementals/wee folk in other languages.

As we are all children of the Divine Mother whose worlds interface, our primordial ancestors established relationships with these spirit beings, much like treaties are established between nations, for mutually beneficial cohabitation, and just like treaties are inherited by successive governments and people of a nation, so also do we inherit these covenants made with other worlds from our ancestors. Some of these spirits serve as guardians for clans and communities, and in return we are expected to honor or repay them in several ways which depend on the initial ancestral agreement.

Is worship part of Odinani?

In worship one is expected to give of oneself to another being on the assumption that this being has a right to demand it of us, no questions asked. Also in worship one is expected to beg or grovel before another in hopes that the latter will answer our requests based on their own whim.

Masquerades from different cultural regions of the Igbo area photographed by G. I. Jones in the 1930s.

However, in Odinani, we seek only to align with our true nature, Chi, and be receptive to its guidance. We do not believe Chineke our Supreme Being or any other force requires worship, how do you give anything to The One that is the Source of Everything? We also do not believe that Chineke is a vain and insecure entity that needs to be placated, cajoled or flattered.

While a casual onlooker might conclude that we “worship” the deities subordinate to the Supreme Being,.as well as spirits we interact with, we do not. We relate with deities and other spirits on a transactional and not devotional level. Life is balance, we give to receive, we provide value in order to get value, and this is true for all relationships where needs must be met. This is the essence of sacrifices and offerings in Odinani, which will be covered in more detail later. The offerings and sacrifices provide energies with which our spirit allies are equipped and compensated for their work, they are not materials for worship.

What are some misconceptions about Odinani?

  • Odinani involves devil worship or pacts with demons: This is misinformation begun by European missionaries and propagated till today by those who accepted and follow their religion. The demonization of our ancestral ways was a politically motivated effort to undermine the Igbo traditional structure and thus reestablish a new colonial power base centered on foreign ideologies that served the interest of the Europeans. It is unfortunate that the agenda continues with those descended from the early Igbo converts to Christianity maintaining the castigation of the systems their pre-colonial ancestors put in place. However, we are glad to note that more and more are awakening to the light and challenging the narrative, embracing the ways of their ancestors in the process.
  • Odinani involves human sacrifice: No civilisation, race or tribe can deny their involvement in practices that we would call unsavory today, and Igbo people are no exception. While it is true that humans may once have been sacrificed in some parts of Igboland, it is not the case today. Let us also bear in mind that even foreign religions cannot boast of clean hands in their past either, as their own history almost literally drips with blood. The point is that systems are meant to evolve for the better, and Odinani is no exception.
  • Odinani supports criminal activity: Sadly due to the present economic state in Nigeria, some practitioners have turned to misuse of their knowledge to seek shortcuts to material success. This however is not the true way of Odinani and should not be used as a lens through which to view all who practice it. Anyone who engages in acts that bring harm or loss to others will face Divine Justice eventually and will suffer dearly for their misdeeds. Efforts are being made continuously by sincere practitioners to educate their wayward colleagues on the proper, harmonious, and generally beneficial ways to practice science. It should be noted at this time that the purpose of Odinani is to align you with your destiny and the forces that can help you achieve it, not to make you rich or give you the power to harm others or destroy enemies. Whatever is needed to ensure your personal fulfillment, be it wealth, power or protection, then follows provided you are well aligned and you maintain it.
Okoroshi masquerade 

Getting Started in Odinani

  • Go to your ancestral Igbo community: this is based on the assumption that one is of Igbo descent and has access to their ancestral homes, elders and practitioners of Odinani there. While the basic tenets of Odinani are general amongst Igbo people, some practices and spirit alliances are unique to families and communities, and as such it is best to familiarise oneself with ones own ancestral spiritual structure.
  • Go for Afa(divination): in Igboland, we have certain persons known as Dibias who are specialists in various fields related to the spirit world. One, in particular, is called a Dibia Afa and he/she can access the spirit realm and give you information about yourself and your relationships with the other side, to guide you on what you should do to align with your Chi, ancestral spirits and other spirit allies.
  • Begin to practice Igo Ofo: This is probably the most important step you can take in beginning your journey. Igo ofo is the traditional Igbo way of communicating with your allied spirit forces and should be done daily or at least regularly. As you acknowledge your spirit allies they begin to work with and guide you on the right path to fulfilling your destiny. No matter what rituals or divination you do and if you do not personally seek to establish and maintain intimate relationships with the spirits that follow you, it will be a waste.

Mar22

Odinani Book Club: “Akata Woman” by Nnedi Okorafor

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For the next Odinani book club pick, we will be reading “Akata Woman” by Nnedi Okorafor, which is the final book in the “Nsibidi Scripts” series  If you wish to participate in the Book Club discussion, please send an email to egwuatu.nwaikenga@gmail.com.

Synopsis: From the moment Sunny Nwazue discovered she had mystical energy flowing in her blood, she sought to understand and control her powers. Throughout her adventures in Akata Witch and Akata Warrior, she had to navigate the balance between nearly everything in her life—America and Nigeria, the “normal” world and the one infused with juju, human and spirit, good daughter and powerful Leopard Person.

Now, those hard lessons and abilities are put to the test in a quest so dangerous and fantastical, it would be madness to go…but may destroy the world if she does not. With the help of her friends, Sunny embarks on a mission to find a precious object hidden deep in an otherworldly realm. Defeating the guardians of the prize will take more from Sunny than she has to give, and triumph will mean she will be forever changed.

Dec14

“The Concubine” by Elechi Amadi, Book Review

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In the Concubine, Elechi Amadi tells us (his readers) a rather eye-opening and compelling story.
He opens the novel with this axiom:


“The Thunder-god feasts in his grove,
Then naps ‘twixt rainbows up above;
But justice suffers here below,
And we know not which way to go.”

As though to prepare his readers for an encounter with the gods, the supernatural, and the extraordinary, as it is mingled with the everyday affairs of the Igbo people. The Igbo community (at the time) which he naturally sets this story in, seems to expect divine interference in their everyday life as a rather normal cause of events. As they go about their day-to-day activities, in this book, Elechi Amadi lets us accompany them (through our mind’s eye), as the men go to check their traps in the forest, as they all go to work on their farms, as they sit in the reception halls of their homes, as the wives cook in their kitchens, as friends visit each other to gossip, as the whole village (both young and old) gather occasionally to sing and dance together, as they go to marry wives, as they discuss quarrels that involve beating of their wives, as they go to bed on their bamboo beds and mats, as they embrace, shun, and struggle with death, the whole time we are there with them through Elechi Amadi’s penmanship, we become a part of their
community.

Ihuoma, a very fine woman both in spirit and in person, turns out to be Amadi’s main character in this novel. A very beautiful well behaved simple woman, who also turns out to be something we all (including herself) struggle to grapple with in the end. Do all the men, women, children, and things linked to her life rise and fall because of her, or does she rise and fall because of them. This is a conundrum Elechi Amadi poses to his readership as well as his characters in this book.

Amadi naturally explores philosophical as well as spiritual phenomena present within the Igbo worldview with this book, such as; the polarity of existence which layers our universe – Oke and Nne (Nwunei), what many would simplify as the masculine and feminine; yin and yang; opposing yet balancing factors. He casually makes reference to this in his description of the drums in his storytelling. He also highlights the abominable perception suicide takes within the Igbo culture, the roles Dibịa play within the community, the hand of divine justice – Ofo na Ogu in the society, the application of body art (uli) with indigo, the idea of reincarnation and the personhood of Agwụ as something people contest with. Basically, the author touches on various cultural as well as spiritual realities of Ndị Igbo (the Igbo people) in his novel.

Elechi Amadi executes a poetic as well as proverbial use of language and metaphors in his writing of the Concubine, as though to illustrate that he too is very much influenced and an adept of the culture he writes about. The Concubine as a novel is definitely a good capture of what an Igbo community would look like pre-colonialism.