by Omenka Egwuatu Nwa-Ikenga
Who are the Igbo people
Ndi Igbo (the Igbo people) are a West African ethnic group who trace their homeland to an area of what is now known as southeastern Nigeria. They are known for their rich, vibrant culture and history, and they have been the subject of many world renowned works of both fiction and non-fiction including Chinua Achebe’s Things Fall Apart, Ifi Amadium’s Male Daughters and Female Sons as well as The Interesting Narrative of the Life of Olaudah Equiano.
There have been Ndi Igbo occupying their present location for over 8000 years, and they have left behind such artifacts as the Igbo Ukwu scuptures, which are the earliest of their kind found in West Africa, as well as the Nsude pyramids which resemble some of the step pyramids of ancient Egypt and Sudan. For a large portion of its history, Alaigbo (Igboland) did not have a central authority, and within it existed many states including the medieval Nri kingdom and the more recent Onitsha and Arochukwu kingdoms, although the Arochukwu confederacy did have a considerable influence over Alaigbo for a few hundred years.
The Maafa (Transatlantic Slave Trade) removed hundreds of thousands of Igbos from Alaigbo, placing them in significant concentrations in colonies that would eventually become the countries of Sierra Leone, Liberia, Haiti, Jamaica, Trinidad, Cuba, Barbados, Belize, Grenada, as well as the United States. These Ndi Igbo did not come empty handed, but carried with them their Omenala (customs and traditions), their Odinani (spiritual sciences), and their unbreakable wills. Their descendants helped play key roles in such slave uprisings as the Nat Turner Rebellion as well as the Haitian Revolution.
The Maafa was the beginning of the colonization process of Alaigbo by the British, which they resisted through numerous battles such as the Anglo-Aro Wars, the Ekumeku rebellions, the Aba Women’s riots and culminating in the Biafran War. It was not until 1970 that Alaigbo was under the total control of the (neo)colonial state of Nigeria. As a result of slavery and colonization, the lifestyles and practices of the majority of Ndi Igbo and their descendants has dramatically changed.
What are Omenala & Odinani?
Historians like to perpetuate the idea that Africans who ended up in the so called New World lost their African culture, which stems from the fact that most Diaspora Africans do not speak the exact same languages of their ancestors, eat the exact same foods, or practice the exact same spiritual systems. However, just because something is not exactly what it was previously does not mean it is has become “lost.” Customs and traditions, like everything else, can go through transformations and adaptations, especially when they are carried to a new environment and people undergo new experiences.
There are also many voluntary African immigrants that now live in North America. These people do not live the same way that they did in Africa, and their children do not have all of the same practices and ways of thinking that they have. The food eaten is often different, the clothing worn is different, and the language might not be passed from one generation to the next. However, you can still analyze them and make a conclusion about where they came from without too many problems. If so much can be changed in just one generation from a voluntary immigration, how much would be transformed from many generations after an involuntary one?
Even when historians admit that some African cultural practices were retained, they will systematically ignore (either directly or indirectly) the Omenala of the Ndi Igbo, especially as it pertains to their descendants in the United States. Historians will admit that Ndi Igbo did come to the “New World” but seldom ever speak on the practices that are derived from them. Rather, they attempt to paint the majority of the Diaspora as being either Yoruba or Akan.
The reality is that the majority of the Diaspora was not Yoruba or Akan, and the Ndi Igbo comprised a significant portion of it. Secondly, the practices of a people in the Diaspora are not always a signifier of who they trace their ancestry from. There are many Africans of Igbo descent in the Diaspora that practice the Yoruba religions because of the fact that the strong central organization of that particular system, as well as the ones of the Bakongo and Fon/Ewe, made them more apt to flourish in the Diaspora.
Likewise, there are people of Igbo descent in Africa that practice the Roman religion called Catholicism or the British religion called Anglicanism, but neither of these groups of Igbos are from Rome or Britain. Furthermore, the idea that the traditional religions are dead in Alaigbo or in the rest of Africa is more misleading propaganda that people fail to double check on. If the traditional religions are really dead then why do all the African “traditional healers”, “medicine men”, diviners and priests still have so much clientele, even in predominately Christian or Islamic nations? As embellishing as Nollywood (the Nigerian film industry) can be at times in its portrayal of Nigerian life, this is one thing that they are not exaggerating. The fact is that regardless of what imported tradition an Igbo (or any other African) may practice, when it begins to fail them, they will go back to the Omenala of their forefathers and foremothers that provided results.
The Re-Awakening of Omenala & Odinani
According to Webster’s Dictionary, science is defined as “a systematic knowledge of the physical or material world gained through observation and experimentation.” By this definition, Ndi Igbo, much like other African people, were scientists in the true sense of the word. They were master observers, able to pick up the minutest of details as well as things right in plain view that often go overlooked by most people. Ndi Igbo were also practical people who adopted traditions after they had been tested and found to produce results that could be reproduced. They did not have time for theories that had not been demonstrated or for blind faith in anything. However, there were two major differences between their view of science and the Western view. Those are, the fact that they did not separate the spiritual from the physical, and that they were also intelligent enough to never claim to have discovered anything.
Ndi Igbo knew what scientists are now finding out: that all matter in the universe is energy, that vibrates at certain frequencies. What we call the physical world is matter that is vibrating at a lower frequency. When the frequency increases, things can become inpercievable to us, even though they are still there. An example of this would be radio and television waves. Matter at a higher vibration is what the ancients called spirit. The understanding of the science of spirit is what we would call metaphysics, which is defined as “the theoretical or first principles of a particular discipline.” In other words, metaphysics is the first cause of everything in the physical.
Although Ndi Igbo, as well as other African people have produced their own Leonardo DaVinci’s, Issac Newtons, Albert Einsteins, etc, these African people did not take credit for finding out about things that have always existed, as Europeans have a very nasty habit of doing. The very notion that an individual “discovers” anything in nature, be it a place (especially one that is already inhabited), a thing, or a concept, implies that no other people that lived before knew it, or that that individual has some type of “ownership” over it. Ndi Igbo, like other Africans, acknowledged that they did not discover anything, they simply became aware of something that had already been there. Every other year, a new “discovery” by the Europeans renders their old “discoveries” null and void, which goes to show that they are not “discovering” anything at all, but simply uncovering a “bigger piece of the pie.” In regards to Odinani, one good way to describe it would be as a process of becoming aware, of ones self, and of reality.
In conclusion, I would like to say that if Omenala were a play, Odinani would be the script. If Omenala were a software program, Odinani would be the source code. If Omenala would be the actions one takes in response to the changing seasons, then Odinani would be the cyclical nature of the seasons themselves. The customs, traditions, and rituals that you have will change depending on season or environment, but the laws of nature themselves remain the same. And as you read the articles written by different authors, and view the different symbols and works of art that are posted and deciphered, you should be aware that nothing that is being shared should be considered true unless you can research it, observe it, and prove it true to yourself. Yagazie (May we prosper).
I thoroughly enjoyed reading your post and I’m looking forward to more!
The lions are re-emerging again as their own historians 🙂
very good brother,we need more articles!
Thanks! Check out the latest post for this week
Will this be a monthly publications? I look forward to reading more
We are gonna try and have something out every 1-2 weeks. Check out the latest one for this week
Check it out: http://odinanilawsofnature.wordpress.com/2010/08/25/the-transmission-of-odinani-omenala-in-pre-colonial-and-modern-society-part-1/
Thank you for this article. Please consider volunteering to write an article on this topic for our organization’s online newsletter “The Herstorian.” The newsletter is also distributed to our membership. With sincere regard! Mo
Sure, I would love to do that.
Really enoyed your post ooo!let’s revive our omenala! Am so proud to be an igbo boy! Hehe
onye igbo obula kwesili ibido suwa igbo ma na-egosiputa na o bu onye igbo na ihe obula o na eme
How can a non-igbo african become igbo? I’m asking this because I ve always admire the igbos so much that I covet their lineage. Tell me how if you know.
Simplest way is to marry into an Igbo family.
Marriage can do that, but learning about the customs and traditions and participating in as much as you can, is also a good place to start. The best way, imo will be learning the language.
i am profoundly grateful for your elucidating intro. You have shone a light into my soul.
If Chukwudi is available, i would appreciate that you ask him to contact me, though he doubtless does not remember me–yet.
PS 13 is such a portentious number, i almost hesitate to break its “spell” by being the 14th poster (ha?)
What a masterpiece. Please we need more of articles like this to finally lay to rest,all the lies and deceit f the West and their cronies.
igbo kwenu! Am hapi dat l have a source, kind of a root. thank u a great deal 4 dis article pls if it will be a monthly publications.we lgbos will appreciate it. ka Jehova mezie okwu. igbo kwenu!!!
Many Ndigbo both in Igbo land and outside don’t know omenala and odinana because Christianity had brainwashed them that they are heathen or pagan and evil!
So your writings are very important, informative, educative, enlightening and exciting!
Thank you so much!
I enjoyed reading this! Keep up the good work!
Omg. I loved how you wrote this, how you seemlessly integrated the shared relationship between the descendants of slaves and continental Africans.
I especially love how you showcased culture changes that occur in voluntary immigrants and involuntary ones. Most things I read like this isolate what happened to us and who we became as something un/less African. This piece beautifully reconnected the diaspora while teaching a specific continental history.