In Igbo cosmology, Chi is a multifaceted force and concept that permeates all aspects of existence. It is both complex and simple, as it is a force that embodies the core spiritual identity of life and destiny for every individual, and everything in nature. To truly understand Chi is to gain insight into the core of Igbo spiritual beliefs and practices.
Igbo traditional doctors.
The Concept of Chi
At its core, Chi is the personal life force and spirit of every individual. It is a person’s internal divinity, the divine identity within everyone and everything. This concept is not limited to humans; everything in nature has a Chi, giving meaning and purpose to its existence. As a result, Chi is the unique yet widespread element that connects all of creation.
In Igbo spirituality, a person's essential life force is their Chi, which is also intertwined with their reincarnator (Onye Uwa or Chi Uwa), making their Onye Uwa an indistinguishable part of their Chi and an integral aspect of their spiritual identity. Additionally, the market day i.e Eke, Orie, Afo, Nkwo, which a person is born on, as well as their Agwu are crucial components of their Chi, reflecting the deep connection between one’s life force and their spiritual journey.
Chi as a Personal Entity
Each person’s Chi is unique, serving as their personal force (spirit) and guide. Chi is the element that shapes our destiny, determines our purpose, and influences each person’s path in life.
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Chi as the Initiating Force
Chi is the spark that animates existence, initiating and driving life force both within and all around us. Chi is one side of a duality of life as it is in the universe, with Eke being the other aspect.
The Role of Chi in Life
Chi plays a pivotal role in every aspect of life, from birth to death and everything in between. It is the force that drives destiny and it is equally the catalyst for both good and bad events in a person’s life.
Destiny and Purpose
Your Chi determines why you are here and how you came to be. It controls the timing of your birth and death, and the events that shape your life.
Communication with Chi
In Odinani, Chi is the first force which a person prays or communicates their heart's desires to.
Obi Chi: The Sacred Space
Obi Chi is a dedicated space for communicating with one’s Chi. This sacred space, which can be as simple as an altar, evolves as a person grows.
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Alignment with Chi
When a person is in proper alignment with their Chi, their creativity and life force flow effortlessly. This alignment is essential for achieving one’s highest potential and living a balanced life.
The Igbo earth goddess, Ala in an Mbari house dedicated to her in Ebele, near Owere. William Fagg, 28th February 1946.
Chi in Names and Culture
The importance of Chi is reflected in many Igbo names, which usually include “Chi” to signify the divine connection and guidance in an individual's life. This cultural practice underscores the significance of Chi in shaping identity and destiny. Examples such as Chika (supreme chi), Chibuzo (chi is in front), and Nebechi (look to chi) illustrate the overarching importance of chi in Igbo society.
Chinwuba denotes chi’s role in increase and prosperity, Chinwendu signifies its power over life, and Chikadibia represents its influence on health. The Igbo hold the belief that a person’s gifts, talents, character, and overall destiny are determined before birth, with an element of choice influenced by their chi. This concept is reflected in the saying “Obu etu nya na chie si kwu,” suggesting a pre-birth agreement made between an individual and their chi.
Ultimately, at the core of Igbo beliefs lies a fundamental conviction in the inherent worth and autonomy of every individual, along with their right to voice concerns.
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Traditionally, Igbo males are often named after deities such as Ala (earth deity), Kamalu (thunder deity), Eze (king). Only a small percentage of Igbo names are gender-neutral, given to both males and females. Examples include Nkemjika (What I have is greater), Olileanya (Expectation/Hope), and Ozoemena (May another not happen).
According to the Young Afrikan Pioneers on Prof. Abiola Irele’s work on Chinua Achebe’s Things Fall Apart (2015), if one wishes to understand an Igbo man’s life experiences, a telling place to look is in the names he bestows upon his children. These names encapsulate his hopes, fears, joys, sorrows, grievances, and even history.
Modern Interpretations and Expressions
Igbo cosmology has existed for centuries and has been passed down through oral traditions and cultural practices. “Chi” is a being that holds, initiates, and controls an individual’s destiny. Growing up, I understood “Chi” to mean “God” in the Abrahamic sense rather than a divine force within us as Igbo people. It’s the spirit and soul that guide one through life. In naming practices, Igbo people often add the prefix “Chi” to various names. “Chi” is a focal point in Igbo psychology. Without “Chi,” we are merely flesh that exists. “Chi” is the soul, spirit, and essence of existence. It’s one’s deity.
While Igbo still believe in reincarnation, the modern interpretation usually assumes that reincarnation follows gendered lines, meaning a woman’s “Chi” would reincarnate into a female body, never that a woman’s “Chi” could inhabit a male body. This assumption aligns with the rigid conservative definition of gender and sexual orientation. But what if reincarnation is not so rigid? What if “Chi” is more fluid?
Igbo ontology is rarely discussed in popular culture, appearing mostly in academic texts. However, Nigerian authors have recently become more audacious in expressing their culture through literature. These works explore important questions about gender, sexuality, and the role of metaphysical spirit, known as “Chi,” in shaping the psychological mind.
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In The Death of Vivek Oji, Vivek is a queer man, born to an Igbo Nigerian father and an Indian-Tamil mother, similar to Emezi themselves. Vivek is born on the day his maternal grandmother dies, and the novel’s narration suggests that Vivek is the reincarnation of his grandmother, evidenced by their resemblance, birthmarks, and mannerisms.
Chigozie Obioma’s An Orchestra of Minorities explores the concept of “Chi” in a novel told from the perspective of this guardian spirit who has to inhabit his host from the beginning. The story navigates the host’s journey from an Igbo town to Cyprus to pursue studies and back home after discovering he had been scammed. An Orchestra of Minorities gives “Chi” agency, allowing readers to understand and gain insight into its thoughts as it narrates the host’s personal life. This spirit “being” marvels at the world and narrates his host’s daily actions.
In An Orchestra of Minorities, “Chi” is not directly linked to the protagonist, Chinonso, in the same way as Vivek’s “Chi” is. Ahunna, Vivek’s paternal grandmother’s “Chi,” takes over Vivek’s body at birth. Though assigned male and raised as a boy in 1990s Igbo society, Vivek grows up identifying as a woman. Among his friends, he was identified by his grandmother’s name, “Nnemdi,” meaning “my mother lives,” a reflection of spiritual inheritance. This name is only known to his mother, father, uncle, and brother.
Gender non-conformity has always existed in Igbo culture. In the 1970s, after the Nigerian Civil War, a notable figure, Area Scatter, who was assigned male at birth, disappeared during the War and returned, socially presenting as a woman. In this new identity, she doubled as a musician and was not ostracized but embraced. She was performing for the “Nze na Ozo,” the highest and most important spiritual, religious, and social group in Igbo culture.
Igbo cultural conceptions of gender are fluid compared to the Western traditional definition of gender. For instance, same-sex marriage exists among women based on cultural requirements. Though the same-sex practice of “female husbands” exists in Igbo culture largely due to misogyny, it still demonstrates how our culture is not totally aligned in terms of gender and sexuality with Western culture as portrayed after colonialism. Similarly, the role of “male daughter” allows women to inherit properties without being classified as the socially acceptable “womanhood.” While misogynistic, Western marriage, shaped by Abrahamic religions, historically positioned women as property, but has since evolved progressively to embrace more egalitarian principles, and this Igbo phenomenon could approach the same.
Unlike ancient Western society, in Igbo society, women were never groomed as subservient, inferior, and voiceless. However, while marginalized, they wielded power through women’s groups such as “Umuada,” who made decisions in the society as the council of women in charge of peacemaking and social governance and, sometimes, as priestesses and chieftains.
When Akweke Emezi published their debut novel, Freshwater, in 2018, I didn’t fully grasp its semi-autobiographical argument until I read their third book, The Death of Vivek Oji. I had to revisit Freshwater. Unlike Vivek Oji, Ada, the protagonist in Freshwater, exists in multiplicity. The novel is written from Ada’s perspective and is narrated through the “we” plural pronoun. It reflects the Igbo cultural belief in duality, the co-existence of the human and spirit worlds. The spirit world bears the semblance of this world in its ordinary existence. These realms of the spirit and human world are not truly separate but intertwined, according to Igbo culture. Given this, what’s the cultural context of gender and sexuality in Igbo society today if these worlds-spirit and human-constantly intersect?
The Death of Vivek Oji has made me interrogate my own identity. In reflecting on my life, I see evidence that, like Vivek, I may be a reincarnation. My mother became pregnant a year before my grandfather’s brother’s wife died in the late 1990s. I was born the same year she died. My belief in God as a Deist without religious affiliation has shaped my worldview in a totally different way. Growing up, I observed the contrasting faiths within my family: my grandmother, a devout Catholic; my grandfather, a traditionalist who prayed to his “Chi,” and my uncle, a Protestant.
I was born exactly when this woman, a part of my family, died. Is it possible that her “Chi” has become a part of me through reincarnation? It could be, considering our trajectory. Unlike my grandfather, my great-uncle (his older brother) was educated. His wife was educated, too, and a schoolteacher. My aunt once told me that this woman was extremely introverted and also spoke about how her husband mistreated her. I am also extremely introverted, stutter, and shy away from meeting new people. Is this a mere coincidence?
My aunt recently explained the significance of those “marks.” She Emezi’s Freshwater was met with social disapproval from Nigerians, including non-Igbos, largely due to the author’s LGBTQ+ identity and their public disputes with a prominent Nigerian writer known for her transphobic views. They were criticized for writing Freshwater, with some arguing that they explored “Ogbanje” identity for the Western gaze without engaging their work deeply aside from a few limited perspectives of the culture. “Ogbanje” spirits are viewed by many as repugnant. The spirit is believed to be such because it hosts the body of a newborn, bringing happiness, only to die shortly after birth. Sometimes, these children survive, and when they do, they are marked on the side of their faces.
While Akwaeke Emezi describes herself as a non-binary Ogbanje, I do not. I describe myself as a queer gay man. Yet, as a child, I have always had tiny marks on both sides of my face, near my eyes, barely visible and almost faded over the years. Told me that when my mother returned to the village from the city, she had planned to stay for several months before returning to the city.
One morning, my mother developed a severe headache and was taken to the hospital by my grandmother. There, in the hospital, she collapsed and died. Many family members still speculate that my mother might have taken her own life, having faced gossip and partial alienation from people in the community in which she grew up. In the Southeast Nigerian version of Catholicism, though I am unsure if this is universal, if a daughter has a child outside wedlock, the mother is prohibited from receiving holy communion for a certain period. After my mother’s death, I started experiencing recurring illnesses. I was taken to a place my aunt never explained to me, and the mark was inscribed on my face. I wonder if my mother’s “Chi” intended to shape my gender and sexuality as a masculine-presenting, effeminate gay man.
By my interpretation, the mark could have been an “Ogbanje” mark used to protect children from the malevolent spirit and keep them safe. This makes gender and sexuality a complex topic in Igbo Nigerian culture, particularly before the advent of colonialism. Sex was acknowledged, but gender, shaped by societal expectations, was seen as fluid.
“Chi” is a personal destiny that’s assigned to every individual at conception. The flesh dies, but “Chi” never does. An Orchestra of Minorities interprets “Chi” as a spirit that does not necessarily influence the flesh’s decision. It merely watches and guides. Throughout the novel, the “Chi” observes and evaluates the protagonist’s actions without intervening. This differs from the portrayal of “Chi” in Akwaeke Emezi’s The Death of Vivek Oji.
In 2020, veteran Nigerian actor Pete Edochie, then 73 years old, claimed that the “Ogbanje” spirit caused homosexuality. While his comment seemed like an endorsement of Akwaeke Emezi’s work, he likely intended it as a condemnation rather than support. If we consider Vivek, it’s reasonable to conclude that after the death of his grandmother, her “Chi” took over his flesh. This cultural belief raises important questions: Do distinctions in gender and sexuality exist in terms of our spiritual essence? Scientifically, human behavior is shaped by the psychology of the mind and soul, which governs actions. These “Chi” beings are in control of our actions and guide us.
In the cultural context of gender and sexuality, Igbo culture has historically viewed sex as binary, based on visible sexual characteristics. Yet, its societal expectations of gender have been more fluid compared to Western societies, where sexuality has traditionally been framed as exclusively heterosexual until recently. However, in today’s world, Igbo-Nigerian society largely follows Western orthodoxy, a relic of colonialism and the broader national framework in which it exists in Nigeria.
In my understanding, “Chi” is non-binary. It takes over the body of a newborn and grants it agency. These “Chi” exist beyond societal gender constructs, aligning with their inclinations toward gender and sexuality, while biology remains fixed.
In Igbo cosmology, they believe in personal chi. This is why they give names starting with chi, like Chinwendu, Chioma, and others. This concept of personal chi, which is what we call the human spirit, is why there is a saying, "Igbo enter eze." When translated, it means that Igbos don’t have kings. This does not mean that they don’t have a king. They know that by the personal chi in everyone, no one is less or greater than the other. They practice personal sovereignty.
The personal chi, which they believe to be a fractal of the source of all things, which we call God, They would call that Chukwuabiama now or Chiukwu. In the old days, they knew that the source of all things was neither male nor female. So, the chukwuabiama thing now emanates from the Western belief that God is male. This is why they would give a male child a name starting with chukwu and a female child a name that starts with chi. The practice of living authentically is not new to them. Personal chi is the authentic self. They know that their personal chi or their spirit are who they truly are, and it leaves them at the end of their lives to join back to the whole, which is why they believe in the concept of reincarnation. This is why they come across as proud people. They don’t acquiesce their personal authority to another. They self-author. People hate those who live this way. This is where all the hatred from other tribes comes from. It is not really hatred, but jealousy. It is not a lifestyle only available to the Igbos. It is available to everyone. They, the Igbo people, have even forgotten because, before now, they lived this way intentionally, but now it is the remnant of the way of life that they are living with. It has been eroded by colonisation and religion. I am an Igbo woman and an African woman, and I love it so much. Yet I do not subscribe to tribalism or any form of superiority or inferiority towards anyone. I just wrote what I know for educational purposes, which, when imbibed by all, means the lifestyle can lift people up.
This understanding has been lost, though, because of colonisation and the loss of our history, which is normally told from mouth to ear.
Igbo culture.
Chi as a Cornerstone of Igbo Spiritual Identity
Imagine waking to the rustling of palm leaves and the soft murmur of ancestral prayers-the daily ritual of Nneka's family in Umunze, deep in Igbo land. Each dawn, her grandmother knelt by the ancestral shrine, whispering to their family's Chi, the personal deity believed to guide and protect them. This intimate connection with Chi reflects a profound aspect of Igbo culture, where spirituality intertwines with daily life.
Chi is more than a concept; it's a cornerstone of Igbo spiritual identity. It represents a personal guardian spirit bestowed at birth by Chukwu, the supreme deity. This spiritual companion shapes destiny, character, and life's journey, influencing decisions and guiding individuals towards their purpose. In Igbo belief, every person is born with a unique Chi that defines their path in life, encapsulating their essence and potential.
Moral Guidance and Communal Harmony
Embedded within Igbo folklore, Chi plays a pivotal role in moral guidance and communal harmony. It serves as a moral compass, encouraging virtues of honesty, courage, and communal responsibility. Through stories of heroic figures and their Chi, Igbo culture celebrates resilience and ingenuity, weaving a rich tapestry of beliefs and values that shape societal norms and individual conduct. These narratives not only entertain but also educate, imparting wisdom and cultural heritage from one generation to the next.
Traditional Igbo Rituals Honoring Chi
Traditional Igbo rituals honor Chi through ceremonies deeply rooted in ancestral traditions. The annual New Yam Festival stands as a testament to gratitude and abundance, where offerings of kola nuts and libations are made to Chi to seek blessings for a prosperous harvest and a fruitful year ahead. These rituals symbolize respect for ancestral spirits and the continuity of cultural practices, fostering a deep connection to Igbo heritage amidst the pressures of modernization.
Evolution of Chi in Igbo Society
Throughout history, Chi has evolved alongside Igbo society, adapting to external influences such as colonialism and globalization. Despite these challenges, Chi remains resilient, preserving its fundamental role in shaping individual identities and community dynamics. Historical events have shaped the interpretation and expression of Chi beliefs, yet its essence as a spiritual guide and protector has endured, embodying the enduring spirit of Igbo resilience and cultural pride.
Strengthening Social Bonds and Community Dynamics
Beyond spiritual guidance, Chi strengthens social bonds and shapes community dynamics within Igbo society. It fosters a sense of belonging and collective responsibility, promoting unity and mutual support among community members. The belief in Chi encourages individuals to uphold communal values and contribute positively to their social environment, fostering harmony and solidarity amidst diversity.
Comparative Perspectives
Comparatively, Chi resonates with similar beliefs found in other African cultures, such as the Yoruba's concept of Ori and the Akan's belief in Nananom Nsamanfo. These shared beliefs underscore universal themes of reverence for ancestral spirits and the interconnectedness of human existence across African heritage. The parallels between these beliefs highlight the cultural richness and spiritual diversity that define Africa's cultural landscape.
Chi in Contemporary Igbo Society
In contemporary Igbo society, Chi continues to play a vital role as a source of spiritual guidance and cultural identity. While globalization and urbanization introduce new perspectives and challenges, many Igbo people maintain a deep reverence for Chi through ongoing rituals and ceremonies. These practices not only preserve cultural heritage but also adapt to modern realities, reflecting a dynamic interplay between tradition and innovation in Igbo spirituality.
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