Odinani, also known as Odinala, Omenala, Odinana, and Omenana, is the traditional cultural belief and practice of the Igbo people of South East and South South Nigeria. These terms are synonymous with the traditional Igbo "religious system," which was not considered separate from the social norms of ancient or traditional Igbo societies. Theocratic in nature, spirituality played a huge role in their everyday lives.
Odinani is a pantheistic and polytheistic faith, having a strong central deity at its head. All things spring from this deity. Lesser spirits known as ágbàrà or árúsí operate below the other gods and higher spirits. These lesser spirits represent natural forces; agbara as a divine force manifests as separate arụsị in the Igbo pantheon. Through áfà, 'divination', the laws and demands of the arụsị are communicated to the living. Arụsị are venerated in community shrines around roadsides and forests while smaller shrines are located in the household for ancestor veneration. Deceased ancestors live in the spirit world where they can be contacted.
Below the arụsị are minor and more general spirits known as mmúọ loosely defined by their perceived malevolent or benign natures. These minor spirits are not venerated and are sometimes considered the lost souls of the dead.
The number of people practicing Igbo religion decreased drastically in the 20th century with the influx of Christian missionaries under the auspices of the British colonial government in Nigeria. Earlier missionaries referred to many indigenous religious practices as juju.
Remnants of Igbo religious rites spread among African descendants in the Caribbean and North America in era of the Atlantic slave trade.
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Ọdịnala in central Igbo dialect is the compound of the words ọ̀ dị̀ ('located') + n (nà, 'within') + àla (the one god) [consisting of Elu above (the heavens) and Ala, below (the earth)]. The word ọdịnala and all its variations is also associated with the culture and customary laws of the Igbo people. Many of the laws and culture were counterparts with religion such as taboos and laws concerning sacred spaces like a deity's sacred forest.
Ọdịnala could loosely be described as a polytheistic and panentheistic faith with a strong central spiritual force at its head from which all things are believed to spring; however, the contextual diversity of the system may encompass various theistic perspectives that derive from a variety of beliefs held within the religion.
Chukwu as the central deity is classed among the ndi mmuo, 'invisible beings', an ontological category of beings which includes Ala the divine feminine earth force, chi the 'personal deity', ndichie the ancestors, and mmuo the minor spirits. Complex animism builds the core concept of most traditional African religions, including Odinala, this includes the worship of tutelary deities, nature worship, ancestor worship and the belief in an afterlife.
Ancestor veneration has always played a "significant" part in the traditional African cultures and may be considered as central to the African worldview. Ancestors (ancestral ghosts/spirits) are an integral part of reality. Ancestors can offer advice and bestow good fortune and honor to their living dependents, but they can also make demands, such as insisting that their shrines be properly maintained and propitiated.
In Odinani, the Igbo people believe that each person has their own personal spiritual guardian called Chi (or ḿmúọ́), appointed to them before and at the time of their birth. The Chi remains with them for the rest of their lives on Earth. A person's Chi is the personification of that individual's fate, which is credited for an individual's life's successes, misfortunes and failures. The Igbo believe that their success in life is determined by their Chi, and that no man can rise past the greatness of his or her own Chi. In this respect, the concept of chi is analogous to the concept of a guardian angel in Christianity, the daemon in ancient Greek religion, and the genius in ancient Roman religion.
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Chi can be masculine and feminine. A Dibia can identify a person's chi through divination (ájà) and advise adherents of ways to placate it.
Éké is one's ancestral guardian spirit but exists at the periphery of human life and remains a mystery to the people. Households usually contain a shrine for veneration of the Chi, which could be focused on a tree. In marriage a woman takes her chi shrine along with all her belongings to her matrimonial home.
The community of visible interacting beings and the cosmos is referred to as ụ̀wà, which includes all living things íhẹ́ ndi dị́ ńdụ̀, including animals and vegetation and their mineral elements which possess a vital force and are regarded as counterparts to invisible forces in the spirit world. Igbo cosmology presents a balance between the feminine and masculine, perhaps, with a preponderance of female representation in Igbo lore.
In Igbo cosmology, the world was divided into four corners by the high god corresponding to èké órìè àfọ̀ ǹkwọ́ which are the days of the week in the Igbo calendar regarded as market days. The universe is regarded as a composite of bounded spaces in an overlapping hemispherical structure, the total spaces are referred to as élú nà àlà. The pattern of two and four recur in Chukwu's creations.
The days correspond to the four cardinal points and are its names in Igbo, èké east, órìè west, àfọ̀ north, ǹkwọ́ south. The Nri-Igbo claim the market days to have been introduced to the Igbo by their divine progenitor and king Eri in the 9th century after encountering the days as deities.
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The Cosmos itself is divided into "four constituent complexes" known as Okike, Alusi, Mmuo, and Uwa.
Ọfọ and ogụ́ is a law of retributive justice. It vindicates anyone that is wrongly accused of a crime as long as their "hands are clean". It is only a person who is on the righteous side of Ọfọ-na-Ogụ́ that can call its name in prayer, otherwise such a person will face the wrath of Amadiọha (the god of thunder and lightning).
Kola nut is used in ceremonies honour Chukwu, chi, Arusi and ancestors and is used as a method of professing innocence when coupled with libations.
The Igbo often make clay altars and shrines of their deities which are sometimes anthropomorphic, the most popular example being the wooden statues of Ikenga.
The Igbo traditionally believe in an afterlife in the spirit world or dimension, where the deceased ancestors exist, and may influence the material world and their descendants. Ancestors are protectors and guardians of ones lineage, close friends and heritage, and may become to higher spirits (semi-gods), as in the case of many other traditional religions of the world.
Sometimes however, ancestors may reincarnate into families that they were part of while alive. This is called ilọ-uwa. Reincarnation is seldom, but may happen occasionally, if a deceased person cannot enter the spirit world for various reasons or may be absorbed into a new-born if it would die immediately after birth. Unlike in Hinduism, humans can only be reincarnated as humans. Families hire fortune-tellers to reveal if the child harbours the soul or an aspect of an ancestor; the baby is sometimes named after this relative.
An ọgbanje is a reincarnating evil or revengeful spirit, that would deliberately plague a family with misfortune. In folklore, the ọgbanje, upon being born by the mother, would deliberately die after a certain amount of time (usually before puberty) and then come back and repeat the cycle, causing the family grief. Finding the evil spirit's Iyi-uwa, which is buried in a secret location, would ensure that the ọgbanje would never plague the family with misfortune again.
The Arusi, who are also known as the Arushi, Anusi or Alusi by dialects (see Orisha, the Yoruba cognate), all spring from Ala the Earth goddess and Goddess of Fertility, who embodies the workings of the World. They are lesser deities in Odinani, each of whom are responsible for a specific aspect of nature or abstract concept. According to Igbo lore, these lesser deities as elements of Chukwu have their own specific purpose. They exist only as long their purpose does, thus many Alusi die off save for those who represent universal concepts.
Some of the more notable male Alusi include: Amadioha the God of Thunder and Lightning, popular among the Southern Igbo; Ikenga the horned god of Fortune and Industry; Agwu the God of Divination and Healing; Njoku Ji the God of Yam, and Ogbunabali the God of Death.
Arusi manifest in natural elements and their shrines are usually found in forests in which they are based around specific trees. At shrines, íhú mmúọ́, an object such as a hung piece of cloth or a group of statues, are placed at an Arusi's group of trees to focus worship. Deities are described as 'hot' and often capricious so that much of the public approach shrines cautiously and are advised to avoid them at most times; priests are entrusted in the maintenance of most shrines.
Ala (meaning 'earth' and 'land' in Igbo, also Ájá-ànà) is the feminine earth spirit who is responsible for morality, fertility and the dead ancestors who are stored in the underworld in her womb. Ala is at the head of the Igbo pantheon, maintaining order and carrying out justice against wrongdoers. Ala is the most prominent and worshipped Arusi, almost every Igbo village has a shrine dedicated to her called íhú Ala where large decisions are taken.
Ala is believed to be involved in all aspects of human affairs including festivals and at offerings. Ala stands for fertility and things that generate life including water, stone and vegetation, colour (àgwà), beauty (mmá) which is connected to goodness in Igbo society, and uniqueness (ájà).
She is a symbol of morality who sanctioned omenala Igbo customs from which these moral and ethical behaviours are upheld in Igbo society. Ala is the ground itself, and for this reason taboos and crimes are known as ńsọ́ Ala ('desecration of Ala'), all land is holy as the embodiment of Ala making her the principal legal sanctioning authority. Prohibitions include murder, suicide, theft, incest, and abnormalities of birth such as in many places the birth of twins and the killing and eating of pregnant animals, if a slaughtered animal is found to be pregnant sacrifices are made to Ala and the foetus is buried.
When an individual dies a 'bad death' in the society, such as from the effects of divine retributive justice or breaking a taboo, they are not buried in the earth, but are discarded in a forest so as not to offend Ala. Within the earth's spherical limit, in a cosmological sense, is a designation of the 'earth's bosom' within, ímé àlà, a hemispherical base to the earth with an opening or 'mouth' at its highest point, ónụ́ àlà. This is composed of mainly deep dark sea water (ohimiri). Ime ala is considered as the underworld.
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.
Symbol of Ala, the Earth Mother, among the Eda Igbo
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
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. 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. 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.
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. 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.
It is important to debunk some common 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.
- Odinani involves human sacrifice: While it is true that humans may once have been sacrificed in some parts of Igboland, it is not the case today.
- 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. 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.
The Impact of Christianity on Odinani
The arrival of Christianity in Igbo society has had an immense impact on traditional Igbo beliefs (Odinani). This religious shift has resulted in significant changes to the spiritual, cultural, and social fabric of Igbo communities. While Christianity brought new religious ideas and practices, it also led to resistance, transformation, and sometimes conflict within the context of Odinani.
Resistance to Christianization Among Igbo Communities
The introduction of Christianity to Igbo land in the late 19th and early 20th centuries was met with considerable resistance. Odinani, the indigenous knowledge system of Igbo people, is deeply rooted in the cultural and spiritual life of the community. It encompasses a broad spectrum of beliefs, practices, and cosmic forces that are intricately linked to the Igbo worldview.
Many Igbo people resisted Christianity to preserve their cultural heritage and identity. Odinani is not just a religion but a way of life for Igbos, it is intertwined with every aspect of existence from birth to death. The adoption of Christianity was seen by some as a threat to their identity and traditions.
The communal nature of Igbo society meant that any significant change in religious practice had wide-reaching implications. Elders, women groups and traditional leaders usually led the resistance to maintain social cohesion and continuity of traditional practices.
Traditional priests, diviners (Dibias), and other custodians of Odinani held significant spiritual authority within their communities.
Contemporary Interactions Between Christianity and Odinani in Igbo Society
In contemporary Igbo society, Christianity and Odinani seem to coexist, although not without tension. The interaction between the two belief systems has led to a unique blend of practices and beliefs.
Many Igbo people practice a form of religious syncretism, combining elements of Christianity and Odinani. This is evident in the way some Christian priests and rituals still incorporate traditional symbols and practices, and vice versa.
Despite the dominance of Christianity, many Igbo festivals and rituals that have roots in Odinani continue to be celebrated.
Negative Consequences of Christianity on Igbo Consciousness
While some claim that Christianity has brought certain positive changes, such as education and healthcare, it has also had negative consequences on Igbo consciousness and traditional beliefs.
The spread of Christianity led to the denigration and suppression of many traditional practices and beliefs. Sacred groves were destroyed, and traditional rituals were labeled as pagan or heathen, causing a loss of cultural heritage.
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