There are as many Chi as there are personalities. No one Chi is like another, because no two persons are identical. This personal god does not leave its master until death. It is a personal guard to which God entrusted every human being. It is a common saying that a man is as great as his Chi. Thus in art, the personal god of a baby is represented as a baby.
This god is visible through the individual persons. Hence it is not an invisible being, although it cannot be separated from the person without causing death to the individual. This is the concept of Igbo spirituality which has been most seriously misunderstood and misrepresented both by foreigners and some Igbo who are trying to interpret its relation to the social order. From the account of a man who was a practitioner of the Igbo traditional spiritual system, the Igbo concept of God does not have angels , prophets or the need to receive offerings or sacrifices. Furthermore, Chukwu never needed to have holy books, never had a chosen people and never declared any particular land to be a holy land.
The Igbo concept of God as being simultaneously an internal, personal force, as well as a collective one is virtually identical to the concepts of Atman and Brahman in Hinduism. Did the traditional Igbo people actually practice monotheism? Perhaps, we should confer with one of its respected traditional priests for some insights:. Yes, and he is closer the truth about God than the sneering, ignorant monotheist. We saw above that God is both one and many, just like the Army.
The Army is a Unit with functional subdivisions. The same holds true for God. It is one Spirit, one Unit whose functional parts are Gods or Spirits. The functional parts of the Army are hierarchized. The same is true of the Gods. It is meaningless to assert that I applied to the Army for help to put out a fire in my house.
The correct statement is that I applied to the Fire Brigade of the Army for help to put out a fire in my house.
It is the Fire Brigade of the Army, not the whole Army, which handles fire-fighting. To pray to a God makes sense, but it is foolishness and ignorance to pray to God.
To worship or venerate God is inefficacious, but to worship or venerate a God yields immediate results. Their prayers to a given God always yielded the desired result. We repeat: Before the advent of Christianity in our midst, the Igbo mindset was that God is both one and many, just like the Army. But the sober truth is that the Christian God is just one among the many Gods. The attempt to reject the Gods and cling to some super-God unsettles the mind because that mindset goes against all our observations.
Can the world in front of our eyes be the creation of one super-God? Nature confirms the reality of Gods or fashioning powers, but not the reality of one super-God. We can see clearly from this statement that the traditional Igbo worldview would not be classified as Monotheism in any sense of the word. It would be far closer to Polytheism, and more specifically, Pantheism , which is defined as the view that everything is part of an all-encompassing immanent abstract God; or that the universe, or nature, and God are equivalent.
Furthermore, it becomes clear with proper analysis that there is no link whatsoever between Igbos and Jews when it comes to circumcision rites, dietary customs, holy days, and concept and names of God. Like a dawn unheralded at midnight it opened abruptly before me-a rough. Onwuejeogwu and Prof J. Quoting Nwankwo Nnabuchi, he maintained that,. Subsequent to that, there were other modification which gave rise to the loss of a higher percentage of the original concept.
This development notwithstanding, its language is still the oldest language in Igbo history. Some people call it the language of Dibias. It is correct because it is the Dibias who still retain some of the earlier culture, practices and religious rites…. Agreeably, perseverance in the face of mounting obstacles is a must, if such colossal tasks are to be accomplished by Africans in this day and time. Infact, as it appears, the algebraically contrived binary computing system and more recently, quantum computing system is as far as the Western mind can attempt of this feat.
Whereas the original Dogon system is actually post-quantum oriented! And even at that, QCS is virtually still in its theorization stage! Thus, as the likes of Umeh, Oyibo, Eglash, Afigbo etc. And likewise, since most of the hardcore sacred knowledge embedded in Igbo culture are seldom couched in demotic Igbo, one also has no choice but to recourse to the ritualized oracular tongue of Afa a sonically distinct, highfrequency meta-language essential for oracular programming, slightly distinct from the original Afa mother-tongue itself known as Ofu Ora for any precise and articulate presentation of this mystical, Igbo divination system.
Further still, he specified that, It is the most scientific of all divination methods as afar as the state of scientific knowledge stands in the world today, and so, those who are obsessed with having scientific explanation even for metaphysical complexities, issues and realities which our present day sciences have not yet developed fully into understanding, can more easily learn and appreciate his form of divination Umeh Umeh, J.
After God Is Dibia, Vol. London: Karnak House 2. Afigbo, A. Time and Its Measurement in Igbo Culture. Onwuejeogwu, M. Nigeria: Ethiope Publishing Corporation 4. Eglash, Ron. New Jersey: Rutgers University Press 5. Oyibo, G. New York: Nova Science Pub. Griaule, M. The Pale Fox. Continuum Foundation. Nielsen, Michael A.
Cambridge: Cambridge University Press 8. Nnabuchi, Nwankwo. Nigeria: Life Paths Print. Press 9.
Chimakonam, Jonathan O. Indiana: AuthorHouse. A messenger of the gods A mediator and a peacemaker He was between the world and the other side He consults for those that are worried He mediates for those that are in dispute Whenever he moves around Know that the gods have a message A message for peace A message for the good to come. A messenger of the gods A prophet, came to warn us He was between the continent and the other side He said that the gods are sad We would turn our backs on them The peace we ever knew will go The unity we ever had will change Our happiness will change We should never lose our talent We should remember where we come from And be proud for who we are.
This segment was originally meant to touch on seven areas, but I have decided to present on just four areas this time, and then conclude with three for the final part. One of the Igbo Jewish teachers in the film attempts to use pseudo-linguistics to show a similarity between Igbo and Hebrew.http://derivid.route1.com/integracin-comercial-informal-en-amrica-wal-mart.php
Onye Igbo ka Nbu
He makes a number of statements that range from comical to downright insulting to the intelligence of viewers. Igbo is getting from the word Ivrim. Eben Cohen is so desperate to establish a connection between Igbo and Hebrew that he even shamefully makes the claim that the word Igbo is nothing but a corruption of a Hebrew word. Furthermore, its very well known that the word Igbo is found in other languages in Nigeria:.
H Greensberg has placed the homeland of the Bantu speaking peoples in south-eastern Nigeria, J. Of course, this would mean that native Igbo speakers would be able to understand Hebrew, the same way that speakers of pidgin English can understand British English or Haitian Kreyol speakers can generally understand French. Igbos cannot understand Hebrew whatsoever because its totally unrelated to it:.
Does that make any type of sense? By having our conversations fully, hours of conversations all in Hebrew.
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That is the day we will term ourselves perfect people. One of the oddest arguments that Lieberman makes in this film is that the introduction of Christianity into Igboland made its people totally forget their traditions and their origins. In the early part of the documentary, Lieberman tries to make the case that Igbo traditions somehow were lost due to colonization:. Fortunately for Igbo people, Lieberman is mistaken. The Igbo customs have are known as Omenala or Odinani. This passage, which tells of the impact that Christianity had in the Igbo town of Nsukka is mirrored in many places of Igboland:.
If anything, Christianity and traditional religion coexisted, often peacefully and conflict arose only when one religion tried to suppress the other. With people like him trying to reintroduce the failed Oriental hypothesis, would Judaism now count as an outside force? Furthermore, he incorrectly states that the British began arriving in the s, when it really the Portuguese.
Did Lieberman even attempt to fact check before putting out this film? The Igbo initially rejected the churches, but attended the schools, thinking that they would eventually outsmart their oppressors. Before they realized that the schools and the churches were the same, more than half the Igbo were already converted. Funny enough, not one of those pictures shown in the film portrayed Igbo people during the colonial era.
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