Mma: At the Heart of Igbo Cosmology and Culture

"To understand more fully the complex set of ideas behind Agu's charge of witchcraft, it is necessary to say something about the connection between and Igbo person's life, his or her productiveness, and the communal 'good.' Mma is arguably the most important, single Igbo cosmological term. It contains a complex bundle of meanings: not only 'good' but wealth, health, and beauty are also implied. The key to following the discussion below is that the reader must keep all of these meanings in mind, since the values expressed by the use of mma are central to Igbo thought, particularly Igbo thought about human worth.
          For the Igbo, personal mma is both a reflection on the mma of the community and a positive statement about, or a continuation through time and space of, that good. "Goodness" is thus an active property in the life of an individual as well as in the life of a group. In practical terms, this means that a productive person is a person who manifests 'goodness' through his/her actions, by working hard and creatively, by having children and by teaching those children proper values, by accumulating wealth and by redistributing that wealth to the community through participation in title taking, town and local credit associations, and the establishment of patron-client relations with the less fortunate.
          One of the most important signs of 'goodness' for the Igbo is children. Children are, on one hand, the visible continuation of the lineage into the future, but they also represent material and spiritual wealth in the present. This is why murder and robbery are so closely linked in Igbo thought. The death of any person implies the loss of his/her productive and reproductive potential for the community at large.

Chris Abani: Of Chukwu, Priests, and Slavers

"Have you heard of the oracle of the Igbo?
The one called Chukwu? Just one word: God.
The oracle of God.
The voice of God.
The final arbitration.
Kpom kwem.
Deep in a grove of trees, the sacred lake,
and rising in the gloom and heat,
mist, the very breath of divinity.
The unbearable trepidation,
the worship, the sheer terror and earnestness
trembling the supplicants. And the priests
sitting on rocks and in trees on haunches,
silent like vultures or Rilke's unspeakable angels.
And then a pilgrim wades cautiously into the lake.
On the shore, the line of unannointed
shivers in a shared awe.
And if the petitioner is beautiful or strong,
the priests hold her under, then shackled,
for slavers. In the lake, red dye bubbles up
as God smacks his lips.
And that endless line of believers near faint
with the fearsome beauty of the thought:
Please consume me, God.
Consume me and find me worthy.
But don't let me die."

Chris Abani, 2010, 15

"Sacrement, 1," Sanctificum

Eke, Orie, Afo, Nkwo: Igbo Market Days

"EKE: (taking stage vigorously and waving the ogirishi branch) I am Eke! First part of the whole. My day is sacred. I hold the Eastern pillar of the earth. Agwu, the unpredictable, multi-faceted, creative and destructive force, patron of diviners and medicine men, is my consort. The ogirishi is my sacred staff. (waves it).
          ORIE: (taking stage and waving the ikenga) I am Orie! I hold the pillar of the earth on the West. Ogwugwu, that fearsome spirit, benefactor of the just and industrious, protective yet ruthless in anger, patronises my markets. I wield the ikenga.
          AFOR: (taking stage and waving the ofo branch) I am Afor! I hold up the earth at the Northen corner. The fearsome Amadioha is my impatient instrument for justice. The ofo is my staff.
          NKWO: (taking stage and waving the aboshi) I am Nkwo! Ala, the pacific nature spirit of fertility, guardian of morality and prosperity patronises my markets. I hold up the Southern edge of the world. I wield the sacred aboshi branch.
          ALL: We are the four pillars of the earth!
          AFOR: We gave our names to your market days.
          EKE: We are the four market days.
          ORIE: We are Izu! Complete.
          NKWO: We represent your forebears!
          ALL: We are your forebears!"

Toni Duruaku, 2003, 44-45

A Matter of Identity

Ogbuide: The Lake Goddess of Oguta

"Ogbuide is the awesome water goddess of Oguta Lake located in Southeastern Nigeria. The goddess has multiple names and is also known as Uhammiri. A local divinity, Ogbuide is but one manifestation of the generic Igbo mother water goddess, Nne Mmiri....

The Igbo town of Oguta is located on a beautiful lake near the confluence of the rivers Niger and Urashi [or Urasi]. These waters are associated with divinities of the Igbo pantheon of multiple gods and goddesses. Oguta's lake goddess, Ogbuide, is the major reference point in the lives of the Oru-Igbo people of Oguta, Orsu-Obodo, and a host of other towns. This awesome goddess embodies the forces of nature that dominate life and death. Water is recognized as a divine power of dual faculties, both giving and destroying life. Locals worship the lake goddess Uhammiri together with her husband, the river god, Urashi, as a divine pair. These divinities existed before, until, and beyond the advent of Europeans, Christianity, and Islam. Recognizing the mother water goddess and her powers is altering our perception of and dealing with nature, power, and gender. ...

The water has emerged as the single most influential spiritual and existential force complementing the earth goddess Ani, or Ala, and the ancestral gods. ... Oru-Igbo culture and society, its economic foundations, and its major artistic expressions revolve around water, particularly the flooding and receding of the Rivers Niger and Urashi, and above all, Ogbuide, that is, Oguta Lake. This is evidenced in the local farming cycle, the timing and performance of the town's major Owu festivals, Agugu and Omerife, and other cultural activities, its underlying myths, religious beliefs, and customary rules. All of the indigenous deities and particularly the ever-present lake goddess are reflected in the people's daily conduct, their cosmogony, spirituality, aesthetics, and perception of the universe. The notion of the flexible, fluid female side balances the more static plane of the earth and male ancestral traditions."

Sabine Jell-Bahlsen, 2007: 1-2

The Water Goddess in Igbo Cosmology: Ogbuide of Oguta Lake

"Chi" in Igbo Cosmology, by Chinua Achebe

There are two clearly distinct meanings of the word chi in Igbo. The first is often translated as god, guardian angel, personal spirit, soul, spirit-double etc. the second meaning is day or daylight but it most commonly used for those transitional periods between day and night or night and day. Thus we speak of chi ofufo meaning daybreak and chi ojiji, nightfall. We also have the word mgbachi for that most potent hour of noon that splits the day in two, a time favoured in folklore by itinerant spirits and feared by children.

I am chiefly concerned here with the first meaning of chi, a concept so central in Igbo psychology and yet so elusive and enigmatic. The great variety of words and phrases which has been put forward at different times by different people as translations of this concept attests to its great complexity and lends additional force to the famous plea of Dr. J. B. Danquah that we pay one another’s gods the compliment of calling them by their proper name.

In a general way we may visualize a person’s chi as his other identity in spiritland – his spirit being complementing his terrestrial human being; for nothing can stand alone, there must always be another thing standing beside it.