“Igala Worldview as a Veritable Basis for Igala Philosophy” in Anyigba Journal of
Arts and Humanities, Vol. 13, No.1, Nov., 2013. Pp.45-70
IGALA WORLDVIEW AS A VERITABLE
BASIS FOR IGALA PHILOSOPHY
EGBUNU, FIDELIS ELEOJO (PhD)
GSM: 08068515750/ 08059215672
E-mail: frfidele@yahoo.com
Department of Philosophy and Religious Studies,
Kogi State University, Anyigba,
Kogi State, Nigeria.
Abstract
The essay engages the debate in African Philosophy from the modernist perspective and
posits that the ontological status of a worldview leaves it as a mere launch pad, raw data or
basis for academic philosophy. A panoramic look at the traditional worldview of the Igala
people of Kogi State in Nigeria is presented via the historical, descriptive and
phenomenological methods as a case study. The physical cum spiritual, visible and invisible,
natural and supernatural, sacred and profane natures of the Igala worldview are given some
reasonable explication. The hierarchy of being shows the Supreme Being at its apex, followed
closely by the divinities, ancestral spirits and other spirits. The human person finds
himself/herself at the center. Animate and inanimate objects are placed at the base of the
entire hierarchy of being. On the whole, the web-like and interconnected nature of Igala
worldview like those of other Africans is profoundly laid bare. The various stages of life and
the rituals or ceremonies associated with them (birth, naming, puberty, marriage, death and
funeral, festivals and other social institutions) are considered as avenues for attaining
ultimate happiness. It is thus submitted here that the people’s worldview remains
incontestably the inalienable foundation for any solid academic or rigorous professional
philosophy.
Introduction
This work is aimed at giving a periscopic overview of the principal elements
embedded within the nature and characteristic features of Igala worldview. The traditional
beliefs and practices of the Igala people in Kogi State in central Nigeria are sourced from the
few extant literature available on this all-important subject matter. Besides, the treasures of
oral sources such as their myths, legends, folklores, proverbs, wise-sayings, festivals, social
institutions, and so forth, are brought into focus as a very reliable means of gathering data. It
is expected that this worldview of the Igala ethnic nationality would be a launch-pad, a source
of raw data, basis or foundation to any quest to etching out an African philosophy that is
particularly analytic, systematic and logical in its content. This study of Igala worldview
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would in turn be of immense aid to our overall understanding of the African predicaments in
general and specifically the Igala social, political, economic, religious and cultural problems
since these worldviews invariably stand as the backdrop to the people’s contemporary
experiences. The main contention of this study is that there can exist no thorough grasp of
authentic philosophy of a group of people, whether of Igala or any African ethno-cultural
entity or otherwise, without a reasonable understanding of their worldview.
Conceptual Clarification and Analysis
There are three key concepts that would need to be vividly clarified for our immediate
purposes in this work, namely, Igala, African Philosophy and Worldview.
“Igala” refers to the triad of the language, the ethnic group and the territory located on
the eastern flank of the confluence of the rivers Niger and Benue in Kogi State of Nigeria.
The Igala people are found mainly within the middle-belt or central region of Nigeria
(Egbunu 7). They attained the status of a kingdom in the mid 17th century A.D. (Ukwede 121)
and so are also reputed to have had one of the oldest kingdoms in the West African subregion (Idakwo 75) and were considered as the ninth largest ethnic group in Nigeria in the
early 1960s (Boston 1). This ethnic entity unarguably constitutes the largest group of people
in Kogi State today. They are immediate neighbours to the Bassa-Kwomo, Bassa-Nge,
Idoma, Igbo, Ebira, Kakanda, Afemai and the Nupe. Historically, they are known to have
some long-standing affinity with the Jukun, Yoruba and the Benin kingdoms. Obviously, they
are an amalgam of the various ethnic configurations in Nigeria (Ogughua 168) including the
Hausa/Fulani and other ethnic groups earlier mentioned which have been somehow
assimilated into the Igala mainstream. Igala therefore holds a pride of place as a cultural
melting pot majorly due to their centrality of location (Egbunu 8).
“African Philosophy” refers to the systematic reflection, inquiry and explanation on
the empirical and meta-empirical realities, predicaments or challenges that the African
context presents. It is aimed at unraveling the mystery associated with the life of the African
person. This is undertaken within the confines of the geographical entity of the African
continent (i.e. in Africa by Africans or in Africa by expatriates adequately disposed). It could
also be an exercise carried out by Africans in diaspora or by any individual who has so
disposed him/herself appropriately from any corner of the world for genuine reflection in this
light.
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“Worldview” which is the term that forms the nucleus of this study shall not only be
defined but at one and the same breath be given a deeper analysis. It is defined by different
authors in varied ways. Ifesieh sees it as “how the world is conceived, contemplated,
perceived, viewed and observed by people who live in it” (18). This is especially true in
relation to the ambit of human environment or other factors. Furthermore, Ifesieh stresses that
it means
a body of beliefs about the universe which are existentially
demonstrated in the value systems, such as their philosophy of life,
social conduct and morality, folklores, myths, rites and rituals,
norms, rules, ideas, cognitive mappings, theologies, etc (20).
For Mbaegbu, a worldview means “the sum-total of all the assumptions entertained by
a people. It is a people’s mental map of the universe” (1). That seems why Achebe also sees it
in its comprehensive light as embracing the totality of a people’s assumptions (10) which
gives them a sort of sub-conscious guide through life since it is not learnt but rather caught, it
invariably somehow imposes itself on the young through the society (Onuoha 11). Nwala
defines it in relation to the complex beliefs, habits, laws, customs and traditions and
especially “the overall picture they have about reality” including what things are worth
striving to attain and what mankind’s place is in the schema of things (24). It is quite
instructive that such values learnt from the worldviews enhance ethical behavior and
morality. Okafor sees it as people’s concepts of the world: physical and metaphysical. That
is, the basic notions underlying their cultural, religious and social activities (3). It therefore
involves both the natural and supernatural spheres. Kraft seems to have summarized it all
when he describes it as the central systematization of conceptions of reality to which
members of the culture assert (largely unconsciously) and from which stems their value
system (53). It is also seen as their basic model of reality (54). Redfield beautifully refers to it
as being akin to the “central control box” of a plane. It is said to lie at the very heart of
culture, touching, interacting with and strongly influencing every other aspect of the culture.
It is likened to an engine room of an industry, power house of a bank or propeller of an
helicopter. Put differently, it is the thread that runs through their blood stream, what makes
people who they are in their peculiarity and uniqueness. It is the underlying affinity running
through the beliefs, customs, value systems and socio-political institutions and practices of
various African societies (Gyekye 192). It forms the basis of their folk-philosophy and life in
general. As it were, it is the way in which a people make sense of their surrounding, of their
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life and of the universe (Ani 4), a product of their lived experience (Jones 30), the universe,
orientation and interpretative reference point that they share (Karanja 6). Ejizu (in Mbaegbu
2) observes that it is significant in predicting “space-time events which occur around”
mankind.
From the above definitions, we may surmise therefore that a people’s worldview
embraces the totality of their beliefs and practices owing to their particular experience of
reality in their contextual situation. It is basically what defines their thought-pattern which in
turn rules, guides or controls their social, cultural spiritual, political, economic, and other
dimensions of life.
In Kraft’s (56-57) framework, five major functions are ascribed to a worldview,
namely, the explanatory function of how and why things got to be as they are and how and
why they continue or change; evaluational function of judging and validating basic
institutions, values and goals of the society; the psychological re-inforcement function
especially in times of anxiety or crisis when they offer encouragement or stimulus unto
positive action; the integrative function – helping people to conceptualize, understand and/or
interpret as to what it should be like; and finally, the adaptational function of alteration of
conceptual restructuring owing to a slight or drastic shift in the perception of some members.
In this respect, different worldview assumptions lead to different conclusions. Such functions
inadvertently help humanity to become more understanding and more amenable among
themselves and thereby it enhances peace and harmony in the universe of mutual relationship
and interconnectedness.
Karanja (14-16) outlines three constituent parts of worldview, viz: axiology – (science
of values), epistemology (study of knowledge) and logic (analysis and systemization) (Dixon
131). Additionally, four more key components were introduced by another group of thinkers,
thus, the Cosmological assumption which is based on an interdependent and interconnected
edifice (Azibo 424); the Ontological assumption which has to do with the nature of reality or
being, that is spiritual/energy force. In this sense, Spirit is not separate from matter. While the
spiritual being gives force and energy to matter, material beings give form to spirit (Richards
210); teleological assumption gives a sense of directedness, of definite ends, of definite
purpose by way of the sense of commitment and extended investment (Banks 266) which
calls for functional and relevant education; Black ideology is also stressed. That there is
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every need to be guided by this ideology which entails an interpretative framework of the
social world with a moral commitment to change it (Alkalimat 174).
According to Madu (3), worldviews are essentially religious. This is based on the
premises that all worldviews consider essentially the origin of the universe, its movement and
the final destiny of man. As such, people base answers to the mysteries of their existence,
value systems and attitudinal orientations on this. Such ideas are expressed concretely in
actions, ceremonies, rituals, myths, taboos, proverbs, metaphors, fables, riddles, other forms
of folklores. Oguejiofor (17) buttresses this point when he asserted that a people’s worldview
is usually discernible from their rituals, festivals, folklores, etc. Due to the peculiar nature of
a people’s worldview, we can identify a people with a particular culture, personality, identity,
religion, philosophy or theology. For instance, we can talk of Igala culture in the same token
as we refer to Igbo, Yoruba, Hausa, Tiv, Ibibio or Efik culture in Nigeria or even African,
Asian, American or British Culture at the intercontinental level.
Using the Igala cultural environment as a case study, therefore, we shall endeavour to
catch salient glimpses on how and why Igala people perceive things they way they do. In
Achebe’s (1) parlance, a worldview is the lens through which man, in a given culture views
his world. In this case, worldview is likened to a lens. It is therefore a cultural lens (whether
Igala, Idoma, Igbo, Yoruba, Hausa/Fulani, etc.), it enables one to see only an aspect or
perspective of the world. This can also be likened to the pragmatic experience of the
proverbial six blind men who went to feel an elephant. Each of them had to describe it in a
different mode, yet each one was giving a true description in accordance with his own
perception (flat, large, wall-like, snaky, etc) depending on which angle or aspect. In the same
vein, every worldview gives meaning to the people’s existence. It is thereby true to assert that
if one were to be in a different socio-cultural, political or economic environment, things
would be perceived differently.
A Cursory Look at the Nature of Igala Worldview
The world around the Igala people forms the raw data for the people’s reflection and
their worldview. Such elemental forces as the sky, the cloud, the sun, the moon, the stars, the
air they breathe, the wind that blows, thunder blast or rainfall, lightening and other
experiences of man form the points of reflection. The worldview of the Igala people is
therefore their endeavour to reflect, interpret and offer meanings to their perceptions of the
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universe. And this has to do with their beliefs, assumptions, myths, legends, proverbs, rituals,
symbols, festivals, ceremonies, social and cultural institutions.
Okwoli’s seminal work on Igala Traditional Religion relates worldview to “the
sentiments with which they organize their life” (1). A brief summary of our personal
understanding of the Igala worldview is very pertinent at this juncture. The Igala person like
every other African look at the universe in a religious way (Mbiti 36). Consequent upon this
basic belief that the universe is created and sustained by God, they interpret their life
experience from that viewpoint. Igala people classify the universe into two broad divisions:
the visible and the invisible realms. The invisible world is made up of the Supreme Being
God (Ọjọ), the ancestors (Ibegwu), divinities and deities (Amẹbọ). Heaven (Efojale) is said to
be occupied by the Supreme Being. The world of the dead (Efọjegwu) is said to be occupied
by the Anscestors, while the earth (Efilẹ) is peopled by living men and women (Amonẹ ilẹ)
along with the lower animals (Amẹla), plants (Amoli kpai egbe) and other inanimate objects.
God exists as spirit (afu, awuli) in the form of air or wind which blows at will. He
rides on the winds. He is said to be as omnipresent as the air, omniscient with His all-seeing
eyes and omnipotent (Since he is generally referred to as Odobọgagwu). The sun (olu) is
believed to be the eye of God in the day and the moon (ochu) is the eye in the night. The stars
(amilawo) are said to be the rays of His presence. The rains (omi-elọ) is said to be His spittle.
It brings good luck and fruitfulness upon the earth. His voice is thunder (akpabana), lightning
(ọmamanya) is his torchlight and the ear is said to be the sky (ojale). So He hears any silent
whisper from any part of the world (Egbunu 53-57). It is also believed that “idẹ kw’igbele”
(he has been there from all eternity). He has neither beginning nor end. And He it is who
endows humans with good fortunes (ọlafẹ) when He so desires.
Igala ontology of being shows first and foremost, the Supreme Being and Creator
(Ọjọ) at the apex of the hierarchy of beings. He is said to be living in the sky and therefore
somewhat remote. There exist no temples or shrines dedicated to the worship of the Creator
in the land (Egbunu 54). This is not only because the people find the transcendence of God so
perplexing or because He is not harmful, as Ikenga-Metuh (21) would maintain, or rather just
because of tradition, His perfect nature, awesome nature or goodness, as Arinze (55) would
put it. But it is principally owing to their belief that He is everywhere and can be called upon
at any place. Shrines or temples are dedicated only to the lesser gods or deities. And He is
believed to have kept some divinities who act as vice-regents or assistants and is therefore at
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one and the same time considered immanent or as close to the people as the land (anẹ). He is
most often referred to as “Ọjọ anẹ magẹdọ” (God who is like the land which never lacks
courage to receive the burdens of humanity) or “Ọjọ ki ninmi” (God who owns human
breath). In Him exists the cosmic order since He (Ọjọ) governs the entire universe, every
person and community with all the institutions. And He is said to be the source of all the
religious oriented ceremonies. The rites of passage are seen as means of dealing with life
crises. For instance, life cycle (birth, naming, circumcision, puberty rites, betrothal and
marriage, death and funeral rites); the ecological and temporal cycle (planting, harvesting,
seasonal changes, New Year and certain festivals) and in the ascension of individuals to high
office (traditional chieftaincy rites, traditional priesthood, etc.)
Powers which are believed to emanate from the mystical realm are manifested
through the various forms of spirits (amafu ojoji-ojoji) which are broadly subdivided into
benevolent (afu ẹnyọ) and malevolent (afu ẹbiẹnẹ) spirits. Thus, some of these spirits which
can naturally take possession of either humans or other phenomena or objects such as hills,
rivers, valleys, trees, forests, stones, etc are said to have the capability of either helping or
harming the people and their environment. It is also believed that human beings can also
possess such hidden mysteries or powers (vital forces) by either direct heritage or learning.
Traditional priests (amatama), diviners (amabifa), rainmakers (ama jomi/fomi), witches and
wizards (amajochu), medicine men (amadogwu), witchdoctors (amachogwu), etc are
considered as people who could control such cosmic or vital forces for the good of humanity
or for evil ends.
According to Okwoli, for the Igala,
The spirit world is like human world. It has rivers, streams, hills
and towns like the human world. The spirit world has the same
pattern of social organization like the human world. The ancestors
who live in the spirit world are referred to as the living-dead (2).
So, within the world of the spirits, Igala people have the Ancestors (Abegwu or
Ibegwu literarily meaning, people of the yonder or of the other world) who are said to be the
spirit of the departed relatives who merited to join their forebears. Those who attain this stage
must possess certain qualities, including, ripe old age, good death and not any type of
disgraceful death, must have married and given birth to children, and must have enjoyed good
funeral rites, etc. These qualities do not preclude good personal life. It is worthy of note at
this point that children are not only considered as wealth, but more importantly, they ensure
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the continuity of the family and an assurance that at death, their parents will be incorporated
into the ancestral spirit world by virtue of proper funerary rites. Without the proper funeral
ceremony, the spirit of the dead may be denied entrance into the ancestral spirit world
(Imasogie 65). This group of spirits are said to be keeping watchful eyes on their relatives
from whom they expect seasonal offerings. Such sacrifices are made in order to appease them
for good-health, bumper harvest, success in business, victory in war, peace in the land,
progress in other spheres of life, etc. during the various festivals (Ibegwu, Okula, Anẹ,
Ọgbadu, Egbe, etc) the ancestors, the land, river-goddesses, and so forth are appeased for
various reasons (Miachi 121, Adegbe 19, Ukwede 155). Masquerades of various forms also
appear to either perform certain purificatory or reconciliatory rituals. They also serve
entertainment or social control purposes. Okwoli (2-3) also relates how powerful chiefs were
buried with valuables including slaves and wives in the remote past of Igala history. He went
further to point out how Igala traditional chieftaincy/rulership was rooted in the religion of
the people. The Igala paramount ruler or king (Ata), his senior chief (Achadu and Ẹjẹ),
councilors, village heads (Am’onu), clan heads (abogujo ọlọpu) or elders represented and
derived their authority from the spirit world. As a matter of fact, they are seen as the link
between the society, ancestors and the Supreme Being. It is in this respect that the Ata-Igala
is singularly referred to as a Divine King (Miachi 121, Parrinder 67, Egbunu 13). It must be
stressed at least, in passing that among the Igala, elders are literally respected with utmost
reverence because they are considered as the custodians of tradition, culture and reservoir of
wisdom of the community. As it is often said, the words of our elders are strictly considered
words of wisdom (alu ogujo ma gbulu omi ẹka). It is also strictly believed that “what an elder
sees while lying down, a young fellow might climb nine ladders or tip-toe nine times over
without seeing it”. This explains why the typical Igala can never greet an elder without
stooping low, bowing reverently or kneeling to show deep respect. Elders are necessarily
catered for and given utmost care by the children or wards even when the elder in question is
being severely affected by sickness or senility. An old person is never to be treated with
disdain, lest the wrath of the ancestors be visited on the individual or person involved.
Besides, life in general is never to be treated with levity in the Igala worldview. That is why
even the yet-to-be-born (or the unborn) are treated with all the sacredness they deserve.
Therefore, abortion, euthanasia, murder, and the like, are totally reprehensible to the Igala
person.
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The above assertions readily imply that the human person is seen as the center of the
universe. Entire creation is seen as being there to serve human purpose, whether it is to good
ends or evil. This idea of the human person as the center-piece of creation is buttressed by
Mbiti when he observed that “it is as if the whole world exists for the sake of mankind” (38).
Therefore, African people look for the usefulness (or otherwise) of the universe in relation to
humanity. This means both what the world can do for the human person and how he/she can
use the world for his/her own good. Mbiti (39) went further to posit that some part of creation
are used for building, others for fire; some for physical uses, others for religious uses and
some for magical purposes. The human person is considered as “the crown of God’s
creation” (Ikenga-Metuh 167). The story on the creation of the human person is told and
retold as the central theme of African creation myths. The Igala tradition gives three principal
accounts of creation, thus:
First Account
From time immemorial (akwiko igbele igbele), God Almighty (Ọjọ ọchamachala)
was the only one existing (onwu katete dọmọ i). He observed that everywhere was without
shape and it was extremely dark (ilẹ chẹ chubi, ẹchubi jijii). He decided to open wide his eyes
and there came lightning which brought forth the sun (olu) and the moon (ochu) with the stars
(am’ilawo). The sun became his eye during the day and the moon, his eye in the night, while
the stars represent the rays of his presence. He then spat upon the expansive atmosphere
(ọkọtọwulu) and it formed the earth surface, comprising the land and the seas. And throwing
some of his hairs down upon the earth and the seas, it formed all the trees and uncountable
number of species of living things (amẹnwu inmi chakaa – all breathing things) i.e. all land,
sea and air animals and all the trees and plants. God saw that he needed somebody to help
manage or take care of all that he had created. So, He took clay and molded the first man and
breathed upon his forehead. This became the first man called Atinalọ (Ata ẹnẹ ọlọ – father
from the sky). And when God saw that man was feeling too lonely, He molded the woman
and told the man to breath upon her head and it became the first woman called “Ayibo” (Ayeiboduu i.e. mother of all). This man and the woman came together and gave birth to the
whole human race (Oral Interview, Akubo Idakwoji of Egwume – Aged 85 years, 01/07/83).
Second Account
The first human beings on the face of the earth were the Igala. How the world came to
be is that God Almighty (Ọjọ odobọgagwu) sent Atinọlọ (father from the sky) who is also
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referred to as Aganapoje) upon the earth. Suddenly, he emerged from the sky one hot
afternoon (ọrọka gbagba). He felt very lonely and complained bitterly until Odoba (God)
heard and directed him to take a walk into the nearby bush. There he saw someone that
looked almost like him. He was immediately attracted to her and exclaimed “onẹmi lẹ” (my
own person!) which has since been adulterated to “onobulẹ” (woman). Since then they lived
together and gave birth to others who eventually populated the entire surface of the earth
(Source: Acheneje Enebi of Egwume – Aged 84 years, 05/07/83).
Third Account
Eri (who was also called Atinọlọ) descended from the sky. He then extended his
influence to the Igbo territory and perhaps his son, Egari Eri who is said to be the Ọgalla
(“Ọga” – the strong one or giant; “Ala” territory i.e. the strong one around the entire territory
or area was able to contend with the overwhelming Yoruba invasion led by the Asiwaju, the
ancestor of the present day Achadu (see Etu – Igala History in Question and Answers, Pp. 14
- 24).
These myths may not be free from some logical flaws, but in them is embedded the
basic beliefs of the people on the origin of man especially it’s theogonic nature. It is, for
instance, very conspicuous to an observing mind that most of the materials were readily
available even before creation itself. it is glaring from the above accounts that it is believed in
Igala cosmogony that when God (Ọjọ) created the world, He created the human body
(angọla) out of the dust (ebutu) of the earth (anẹ) and breathed air (afu) into man. The human
person then came into being thereby possessing six major components, namely, the body,
breath, soul, heart, head and blood. The body (angọla) which houses all the organs of the
human faculty and is said to have been made from the soil or dust goes back to the dust when
the human person is eventually buried after physical death; from the breath of God in the
human being is derived life (ọlai) itself; this “ọlai” or life is hinged on the soul (inmi) which
is immortal. The Igala believe that “Ọjọ ninmi” (God owns breath). As such, when the person
dies and this breath is separated from the body, only the body in his flesh and bones is buried
or interred. The soul goes back to its maker. The expression “im inmi da” (his/her breath is
finished) means too that the soul has departed to its original abode. As it is often wittily
expressed, “ẹnẹ ki ninmi mu du mẹ” (He who owns breath has taken it). God is often referred
to as Ọdafẹ onu inmi (God, the master and king of breath). This is an allusion to the “divine
spark” or emanation sent into the human person by the Creator from the beginning of life.
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The body hosts not only the sense organs, such as the heart (ẹdọ) and brains (ọkọtọ)
but it also houses the other components of the head (oji). The head is very significant in Igala
ontology and the blood (ẹbiẹ) is seen as being inextricably important to the life of an
individual and his consaguinary link or affinity with the family/ancestors. The head contains
the brain which is the seat of thinking (ibe) or knowledge (ema) along with the heart which is
also the seat of love (ufẹdọ) and decision-making. The forehead (ọgba oji), for instance,
symbolizes the guardian spirit or personality-soul (ọjọ ki donẹ wa) which could be interpreted
as god-mother or god-father. This god is said to be in control of one’s fate here on earth,
which if also one sense of one’s personality soul (ọkai). It is believed that this personality
soul which is responsible for one’s character (ali) and fortunes (ojile) is also the spirit behind
reincarnation (adawa). The second sense of the personality soul is the creator’s (God’s) spark
or emanation sent into the person at the inception of his/her life. This inmi (breath) of God
never dies along with the body. At death, when the vital principle of life-force which is
ordinary the breath (ọlai) ceases, the inmi ogbegbe ilẹ (immortal spark of God) remains with
God. In a nutshell, Igala people have a tripartite conception of the soul, namely, the breath,
the guardian spirit and the divine spark. Among many African ethnic groups, the “shadow” is
mentioned along with the other constituent parts of the human ontology. Mbiti also buttresses
this point when he stated that the human person is often thought “to be composed of physical
and spiritual entities and among some societies, to these is added a shadow, a breath and a
personality” (160). To the Nupe of central Nigeria, for instance, the human ontology has four
basic elements including the physical body, breath (Rayi), shadow (Fifingi) and the
personality-soul (Kuchi) (Ikenga-Metuh 166). The Igbo people of Eastern Nigeria mention
four principal elements besides the body: breath or heart (Obi); shadow spirit (Onyinyo)
which is sometimes said to be the real self; the destiny spirit (Chi) and personality or
ancestral spirit (Eke) (Ikenga-Metuh 166). The Yoruba of Western Nigeria have a “tripartite
conception of a person… thus the human personality”, for them, “consists of Ara (body), Emi
(soul) and Ori (inner head)” (Makinde 103-104). It would seem that this is a belief in
multiple souls: the breath (Emi) is considered the vital force which is the life principle that
resides in the lungs and chest or the heart; personal destiny (Iponri or Eleda) is associated
with the head and also known as the spirit double. The personality-soul here is believed to be
responsible for many things in a person’s life. However, what they call shadow (ojiji) is said
to have no function (Ikenga-Metuh, God and Man 115). The Ashanti of Ghana also believe
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that the constituent parts of the human soul are: Ego or personality distinctive character
(Sunsum); life force (Kra) which is said to be the small bit of the creator within the person’s
body, and this is directly from God and is related to the person’s destiny. They also believe
that what a person receives from his father is Ntoro and the spirit that forms him/her in the
mother is Mogya (Ikenga-Metuh, God and Man 114).
As can be easily gleaned from the few examples above, some African ethnic groups
believe that the shadow forms part of the components of human ontology. To the Igala
person, however, shadow which is termed as Ojiji represents the unreal. It does not form part
of the significant elements in the spiritual or physical configuration of the human person.
Therefore, it is not accorded any significant recognition. It is only considered as an
imaginary, hidden, imperfect, imitative, secretive, opaque, vague or negative representation
of somebody. It remains only a semblance, a mere faded portrait which constantly and
inseparably but secretly accompanies the individual’s body. At some level, the shadow could
also depict sadness, sorrow, trouble or the presence of phantoms, ghosts or death. So it is
rather, ridiculous for a typical Igala person, for instance, to be made conscious of his/her
shadow. To the Igala, reminding them of their shadow is to a certain extent, abhorsive. This is
because they believe that it belongs only to the magical order.
For the purpose of emphasis, it is necessary to stress that the blood of the human
person is inalienably linked with life. It is believed among the Igala that life subsists in the
blood. And as such, when the human life, the soul or breath departs, the blood stops its flow.
The heart is most especially also considered as the ‘engine room’ for breath and flow of
blood and it is inextricably connected with the functionality or non-functionality of the
human person. The power of blood ties or consaguinary affinity is very central to the people’s
idea of communal life. Even though strangers are counted out of this ancestral blood link, the
hospitable nature of an Igala person makes him ever warm in the welcoming of strangers.
Apparently, when the human breath stops, life in the body is brought to an end, then life in
the hereafter or yonder commences. It is at this stage the human life cycle is brought to its
completion and another stage begins. It is in this light Imasogie’s point “on a tripartite soul”
(50) of the human person becomes very glaring. That this tripartite soul consists of (a) life
force – which is given to him/her at the inception of conception by God and animates the
body and is capable of being destroyed; (b) personality – which is the aspect of the soul that
does not die and created by God prior to the physical body. This personality chooses a
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destiny which would be locked up and encoded in the head (oji). And this is responsible for
the type of person he/she becomes in character or status in life; (c) alter ego or guardian
genius – which is said to be a duplication of the personality with God in heaven during the
earthly pilgrimage of the person. It is believed to be in charge of actualizing one’s destiny
here on earth. And that it is hidden in the head. Traditional Igala persons make some sacrifice
to the ẹbọ oji (oath on head spirit). In the traditional Igala mindset, those who die good death
(ukwu ẹnyọ) in their ripe old age, male or female, who are accorded the rightful funeral rites
by their children or relatives go to join the ancestors in peace, harmony and ultimate
happiness. Such ancestors are believed to possess their capability of blessing, protecting and
supporting the living. However, those who died bad death or who are buried without the
necessary funeral rites, on the other hand, are said to have the capability of coming back as
poltergeist spirits or ghosts (ọkagoli). This group of spirits are known for tormenting their
children and causing havoc to the living. In any case, the Igala people are not know for the
practice of keeping evil forests (where those who are said to have died bad death (ukwu
ẹbiẹnẹ/bibi) as a result of some deadly diseases, abominable deeds or nemesis, etc are buried
as it is prevalent among the Igbos of eastern Nigeria. Nonetheless, among the riverine Igala,
one notices that those who die by drowning are buried by the river bank.
Okwoli (5) outlines some of the actions or inactions which are considered as
wrongdoings or crimes (adure, ebita, ada or ẹbiẹnẹ) in the Igala traditional setting. Among
them are: stealing (oji-eji), murder (onẹ ekpa), adultery (abutabu), disrespect for
elders/parents, breaking of taboos (ada), telling of lies (emi) and snatching of fellowman’s
wife (ebita), bewitching of fellowmen and women with evil magic, sorcery or witchcraft,
destruction of other people’s property and malice. All illnesses, death and sufferings are
believed to have spiritual origins. In order to forestall such occurrences, therefore, people are
expected to live upright lives in order to avoid the wrath or anger of the gods/ancestors. Three
basic identifiable methods among the people in undoing wrongs, harmonizing or appeasing
God and the deities include public confessing of one’s sins, purificatory rites and propitiatory
sacrifices. When they are sins committed by an individual, the entire community is believed
to be affected. Therefore appropriate sacrifices are prescribed in accordance with the dictates
of the oracle or divination. There could also be strictly speaking, however what could be
considered corporate sins owing to the breaking of certain taboos, etc. Appropriate righting of
wrongs entails different forms of prayers, libations, invocations, offerings, sacrifices (Arinze
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55, Awolalu 143, Okwoli 29, Egbunu 42) at the different stages. Having dwelt extensively on
the first realm which is invisible among the Igala, we may now look at the second realm (the
visible) so as to understand what the people consider as true human living in the Igala sociocultural space.
In the traditional Igala setting, when a child is being expected appropriate
arrangements are made in order to ensure the baby’s safe arrival. Just as Mbiti (82) observes
in relation to Africans in general, though with certain variations, “expectant mothers may not
be allowed to do certain types of work like cutting firewood or eat certain types of food”.
Among the Igala, beside those points mentioned by Mbiti above, such pregnant
women would not be allowed to watch certain masquerades, eat certain types of meat e.g.
snakes, monkey, etc. till after they must have weaned the baby. It is strongly believed that
Ọjọ abucha n’ọda ama (God who is the porter has power over the clay), therefore, it is the
type of child He desires that He gives, no matter how ugly or handsome. The typical Igala
person exclaims Ọjọ ki ny’abo own ny’ikaga (God created both the beautiful and the ugly).
Therefore, no child ought to be rejected, maltreated or deliberately killed, be it an albino
(oyibo), hunchback (abuke), blind (afeju), deaf and dumb (ajalu), deformed or lame
(adekute), dwarf (oche), etc. That apart, when the child is born, the placenta (ubi ọma) must
be well buried so as to forestall any eventual untoward behavior of the child. It is believed
among the people that any mistake in this respect might cost the life of the child or result into
the child becoming a vagabond. The naming ceremony is conducted on the fourteenth day
after the birth of the child. The naming ceremony is considered to be of great significance
because, as it is said, odu chajamu one (name is the bridle and bit of a person). In other
words, if you know someone’s name, you can easily have influence on the fellow. Among the
Igala, to give a name to a child is already a good indication of initiation into the community’s
life. Usually, personal names are given to the baby, since personal names are very important
and parents are very careful to make good choice of names (Okwoli 52). According to Mbiti
(84-90) the choice of such names could reflect any or some of the list of following: time,
background, religious feelings, reincarnation, infant mortality rate, etc. Names could relate to
the time or day of birth e.g. market days (Eke, Ẹdẹ, Afọr, Ukwọ) or weekdays (Aladi Sunday, Ilaluba – Wednesday, Alami – Thursday, Ajuma - Friday); feelings of the parents
(Uyọ - Joy, Ẹdẹbọ – happiness, etc.); the child’s background (Egbunu – coiled placenta,
Ogwu or Ejima – twins, etc.); their religious feelings (Ọjọnẹ - God’s own, Eleọjọ - God’s
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gift, Ọjọchide – God’s guidance, Utẹnwọjọ surrendered unto God, Idanwọjọ - in praise of
God, etc.); reincarnation (Atayi – Father, Iyei – Mother, Ọmaye – brother/sister, Ọmakoji
replacement, Atanukwu/Atodo – Father of the compound, Atojoko – the village father, etc.);
infant mortality (Ọnalo – He might depart tomorrow, Akubọ - remainder after death, Adukwu
– one who stops death, Egwuye – found or recovered from the dead, Egwujẹ – the dead
agreed, Egwuche – the deed of the dead, Abichihi – born unto loss, Ukwubilẹ – death destroys
the world, Egwabailo the dead are frightful, Atulukwu – one who puts an end to seed of death
in the lineage, Inalimi – just on casual visit, etc.) or even names of apical ancestors, parents,
grandparents or relatives whose memory they wish to keep lingering (e.g. Ayẹgba, Idoko,
Ochonia, Apeh, Atagwuba, Idachaba, etc.) or even very meaningful proverbs shortened into
names to motivate people into some positive action in life (e.g. Alifia – beautiful, Iganya –
eleganza, Ofili – wisdom, Ododo-
flower, Ajanigo/Adigo – spectacle, Unyọaba –
overflowing gracefulness/goodness, etc.); philosophical coinages (Ọpaluwa – the lineage
continues, Ọmachoko – the child is farm indeed, Achẹnẹjẹ – can only cheat individuals,
Ọkpanachi – one marking a particular era, Idakwo – separate from others). There could also
be other considerations such as power names or titles of valory, victory, industry, success,
etc. It is also worthy of note that certain names are given, based entirely on what the oracle
dictates, especially as it relates to reincarnation in which case those ancestors whose names
are given to the children are considered as the guardian spirits (ọjọ ki dọwa).
After the naming ceremony, then the stage is set for the puberty rites or circumcision
(of the male child) which might take place at the age of thirteen or fourteen. Modernity has,
however, outrightly changed this to circumcision of babies at birth or a few days after birth in
the hospitals and maternity clinics. Igala people circumcise only their male children.
Clitoridectomy (circumcision of girls) is unheard of among the Igala people. It is only after
the circumcision that the male child was recognized as a full-fledged man in Igala tradition.
One of the most significant moments is the stage of marriage. Marriage is looked
upon among the Igala, like it is among every African (Mbiti 98) as a “sacred duty which
every normal person must perform. Failure to do so means in effect stopping the flow of life
through the individual, and hence the diminishing of mankind upon the earth”.
This point is also drawn home by several other African scholars (Boston 214, Magesa
124, Turaki 39, Anameze 28, Arinze 56, Imasogie 51). In a sense, it is a considered offense to
deliberately remain unmarried. There abound myths of creation among the Igala as it is
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among the entire Africans to the effect that human life started with husband and wife. And
marriage is seen as a meeting point for the three layers of human life (the unborn, the living
and the departed ancestors). To purposely refuse to marry means “cutting off the vital link
between death and life and destroying the bonds which otherwise will sprout and grow on the
human tree of life” (Mbiti 98). As Steyne (66) rightly puts it,
man is only man in relationship, as he participates in family and
community life… marriage is more than a physical relationship. It
has eternal consequences. Not to marry is to cease living now and
in the hereafter. Marriage establishes essentials in life and in death.
Begetting children guarantees eternal life. Not only do children
provide for the reincarnation of the ancestors, they also sustain the
ancestors through prescribed rituals such as sacrifices and
offerings.
It is even more intriguing when Nyirongo harps on the point that “one who has not
gone through these traditional rites remains a child, an outsider (stranger) or a ‘half-person’
or nobody” (111). As a matter of fact, it is believed that through marriage “the effects of
death are reduced and neutralized considerably” (Mbiti 99). It is one of the reasons why
African Traditional Religion does not tell people how to conquer or escape death. As it were,
marriage and childbearing are considered as the medicine against death. Again, “through
marriage and childbearing, human life, is preserved, propagated and perpetuated” (Mbiti
100). Life is also deepened vertically and spread out horizontally. Marriage and childbearing
are presented thereby among the Igala as the focus of life. From the Igala understanding,
marriage and childbearing are considered as veritable criteria for maturity. That partly
explains why certain towns and villages and clans such as Ajẹnẹjọ (Ẹnẹjọ’s abode), Ẹmọdọda
(Ọdọda’s people), Ẹmẹnẹga (Ẹma’s children), etc. are named after the first settlers. In
marriage, the vital force is not just transmitted and the lineage perpetuated, but it creates
opportunity for mutual assistance, escape from derision, obliteration of one’s name and
jeopardizing of one’s kindred. Without marriage and childbearing, ancestors may be denied
appropriate libation and the honour that is due to them. By marrying therefore, it is believed
that one escapes the wrath of the ancestors. To them, these two basic attainments are at the
center of existence in such a manner that the human person is thus placed at the very center of
life itself.
As can be gleaned from Mbiti (104), the meaning of marriage in African societies in
general includes, the obligation to bear children; a uniting link in the rhythm of life, the
building of a family; new relationships between families; remembrance of parents after death;
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regaining a lost immortality; bringing people together; giving a status in society; giving a
person ‘completeness’ and creation of good personal qualities.
The last three points are especially very crucial and relevant to the study of
personhood. For instance, as Mbiti further explicates, the fact that marriage gives a status in
society implies that it puts the individual and his family on the social, religious and physical
map of his community. Everyone realizes that the person is a full person when he or she is
married and has children (106); and as to marriage giving a person ‘completeness’, it is
explained that marriage
Is the one experience without which a person is not considered to
be complete, ‘perfect’, and truly a man or a woman. It makes a
person really somebody. It is part of the definition of who a person
is according to African views about man. Without marriage, a
person is only a human being minus (106).
And in his explication of creation of good personal qualities, Mbiti states how a happy
married and family life creates other aspects of marriage such as love, good character,
handwork, beauty, companionship, mutual care, parental responsibility and reciprocity of
children. It is often said among the Igala, “ogujo n’ọma todu anẹ” (the elderly person rears
the children to avoid being stranded in the evening of his life).
Death is another crucial and final stage that the traditional Igala person does not toy
with. The phenomenon of death jolts the Igala mind. It is seen in various ways as a thief
(oji), snatcher (adinya), a kite (uji/ukokolo) which comes without the least warning. It is one
of the most inexplicable and mysterious, yet inevitable challenges that man is faced with in
life. The Igala myth on death, like in many African cultural groups sees death as a mistake.
That owing to the pride of the dog and its unnecessary delay when it was sent by God to
bring man the message of life, the toad (in some versions, chameleon or snail) came and
delivered the parcel containing the message of death before dog arrived at the scene. So, it is
related that death continues to leave sorrow and agony at its tail because of the eternal
separateness which is involved in death. It is therefore seen as a monster (Egbunu 68).
According to Mbiti (112) death is believed to be caused by several factors other than
the natural, especially, sorcery, the spirits and curses. Opoku also tags death as a “wicked
destroyer, a killer and a curse which frustrates human efforts” (21). In order therefore to cope
with death, funeral rites are performed in different ways after preparing the remains of the
dead in a most appropriate manner. It is believed that after such a profuse ritual, the departed
soul is accompanied with prayers and appropriate rituals as the “send-forth” to the ancestral
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world. Various rituals and festivals are also meant to cushion the spirit of departed ancestors
with the aim of bringing favours and blessings to the living. There could also be adawa (or
reincarnation) of the departed relatives. What we may call “partial rebirth” is spoken of as
reincarnation, most often. It is only a few persons that could have this rebirth.
In the Igala ontology of beings, it might not be quite easy to notice clear-cut
demarcations between the invisible realm and the visible, and this is most especially owing to
the fluid nature of the spirit realm. However, two major points are obvious, God is located at
the apex of the hierarchy and man is found at the center. Besides, the good spirits including
the ancestors (ibegwu), good fortune (ọlafẹ). Personality soul (ọkai), good messenger (ọfọ
kpai ule) and even thunder (thunder) spirits and other so-called benevolent spirits are said to
be located above man. Meanwhile, evil spirits such as inacha (evil powers) often exhibited in
different forms such as ochu (witchcraft), ọgbẹ (sorcery), uchọ (bad luck), ogwu-bibi (evil
medicine), abiku (born to die), ọga iye (small pox) and ukwu (death) spirits, etc. are said to be
located below man. Other spirits that might be considered neutral messengers of God include
Anẹ (land or earth), Alijẹnu (water spirits), ikpakachi (husband/wife), ichẹkpa or dada (hairy
anthropoids or bush babies), ẹjẹbi (protective), Ejima/ogwu (twins), Egbunu (good-luck),
ẹbọ-oji (oath or medicine over the head) spirits, etc. In the case of the latter group, one’s
behavior pattern in relation to them is said to be capable of dictating whether the spirit would
be benevolent or malevolent. As Okwoli puts it in relation to “ọlafẹ” (good-luck) or “ọlabi”
(ill-luck), “a person’s behavior or actions and his or her life pattern can change his good-luck
to ill-luck… If the person’s behavior is not in line with the norms of the society, the
community will regard him as a bad person” (19).
Invariably, the change of behavior or life pattern is called for before whatever form of
offerings or sacrifices are made to the gods.
Below the level of man are also found animals and inanimate objects of different
sorts, Birds such as Ogwugwu (Owl) and animals such as Ọbala (Cat) are considered as
agents of evil. There also exist spirits or forces identified with natural phenomena such as
akpabana (thunder), inyanwu (sun god) and water or river spirits (e.g. Ubele of Ogugu,
Imabọlọ of Ogane Ankpa, Ọmala of Abejukolo, Ofu of Anyigba, Adale of Egwume, Iduokoliko of Idah, Ome of Odoru, Okura of Okura, Ajigbi of Ojoku, etc.). It is also believed that
there also exist other forces behind certain trees, hills, stones, etc. in this category. Mention is
often made too of certain ode or ogwu (charms or shrines) spirits such as ogwuja (of Egwume
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and Anyigba); Agahiugba (Owala-Egume), Odochenwu (Ojuwo-ubele), Adelọ and Onyirima
(Akpanya), Iye-ọja and Aligomu (Ibaji), Agama (Unyi Ogugu), Egiri Ogugu, etc.
By and large, these two realms (visible and invisible worlds) recognized by the Igala
person are intertwined, interrelated or overlapping and not mutually exclusive. The main
ideas on Igala cosmology are well articulated in a unified view of reality. It is a web-like link.
Any lack of order or chaos results in insecurity. When these beings in their different realms
dwell peaceably, there exists what we might term as “cosmic harmony or equilibrium”. But
when there is disharmony, sacrifices, offerings, festivals, prayers, libations, invocations, etc
are used in making amends. As the Igala put it, ikẹrẹ beju ikẹrẹ bimọ (what affects the eyes
affects the nose). Any offence to one equally affects other spheres because it is a corpus, an
entire body. And even though the human person ranks lower than the spirits, he it is who
harnesses the whole universe. That explains why nobody can afford to treat fellow men and
women with disdain among the Igala. The principle of “live and let’s live” holds sway. As the
Igala adage expresses it, “ana du domi komi du duwẹ – ma dọ kanade” (simply put, “one
good turn deserves another”). The human person remains the link between the spirit and
inanimate objects. In order to ensure one’s life in the hereafter, people are expected to live
morally upright lives. For the Igala person, life is cyclic, an endless continuum whereby, after
a good death, with appropriate rites, one joins the ancestors and them reincarnates. In the
Igala mindset, there exists no room for heaven or hell or some paramount dwelling place as
depicted in the Western Worldview. In the event of an individual’s inability to attain
ancestorhood, the individual turns out to be a wandering spirit.
As the center of everything, the human person necessarily exists for the community.
The Igala traditional setting admits of no human island. As noted elsewhere, in the traditional
Igala community,
nobody lived alone and died alone; nobody sorrowed alone and
nobody rejoiced alone; nobody ate or drank alone; your death was
my death, your bereavement was mine; your building was my
building. In a sense, it was alright to say nobody married alone.
The wife of a brother was “our wife” and the husband of a sister
was “our husband” (Egbunu 10).
Viewing it from another perspective, for a typical Igala person, it could be
categorically stated that a childless and unrelated person is a miserable person; he is an
isolated person who has no one to help in his farms; an isolated person lacks children or
wards to inherit his wealth; an isolated person lacks children to continue his lineage. Hence,
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the Igala person is practically a being-in-relation. We may now turn to the basic features of
our subject matter.
The Characteristic Features of Igala Worldview
Employing Mbaegbu’s (4-8) framework, we agree that Igala worldview, like every
African worldview possesses at least five major characteristic features.
First and foremost, it is primarily and essentially traditional and communalistic in
character, since it is collective and universalistic. It is traceable to the forebears of the people.
But owing to communal thinking and communal living, it is suffused with collective insight
and powered by collective authority or consensus of the elders. As Nyirongo articulates it,
“the community makes the individual. An African worth an identity among his/her people
depends on where the community places him/her” (106). In the same token, his/her attitude or
conduct is consciously or unconsciously influenced by the beliefs and customs of the people.
As it were, “the other is another self. The I is lost in the You; the You and the I is lost in the
We” (Nkemnkia 201).
Secondly, it is naturally religious owing to the fact that it is “based on faith” (Onuoha
in Mbaegbu 12). In other words, it is based on unproven assumptions, largely dogmatic and
non-critical since it readily accepts anything of the past without questioning as if the words of
our elders are sacrosanct. Could there not have been an alternative to such old-fashioned
traditional thoughts? In the manner which Africans in general are said to be “notoriously
religious” (Mbiti 27), the traditional Igala people are particularly rich in the personal names
of God. The keynote of their lives remains their attachment to God in religion. This religious
attitude of theirs is virtually manifested in every sphere of their lives, their words and deeds
together.
Thirdly, it is primarily mythical and thus unscientific in its mode. Myths were their
major means of preserving and conserving their thoughts or views, insights or creeds about
reality. Though traditional, dogmatic or non-critical and mythical, it does not in any way
mean it is “primitive”, “illogical” or “irrational”. Okolo (1) articulately argued for the non
pre-thinking, non pre-logical stage of human development. It is thus argued that people in all
cultures and races differ only in degrees, not in the use they make of this faculty which is
unique to the human person. Levy Bruhl, for instance, is reputed to have categorically stated
also that “the logical structure of the human mind is the same in all men” (cited in Mbaegbu
6). African worldview could be said to be any of the above (traditional, dogmatic, non-critical
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or mythical) in nature, only in contradistinction to the scientific and critical thinking or
inquiry which defines “pure-professional and academic philosophy referred to as academic
discipline in a world which is according to Wiredu (in Mbaegbu 6) “subjected to systematic
scrutiny and various raciocinative methods”. And myths form the vehicles through which
these worldviews are transmitted. Certain beliefs of the pre-modern Africans are thus
engrained in these myths since there existed no written tradition then.
Fourthly, African Worldview, according to Mbaegbu, expresses or contains
communal or collective wisdom. Since man, in the view of Aristotle, naturally desires to
know, he is naturally curious so as to interpret and understand reality in order to live
harmoniously with it. Myths are means of expressing this wisdom in such a “pre-scientific
philosophy” (Nwoko 9). This worldview is holistic and admits of no dichotomy between the
visible and invisible realms. They are considered inseparable or web-like, interconnected,
interpenetrating or interwoven. They dovetail the Western conception of reality which is
essentially dualistic. This is what forms the basis of African Communalism.
Fifthly and finally, according to Mbaegbu’s (8) framework, the African Worldview is
centered on the human person. An instance is what obtains among the Igbo of eastern
Nigeria. According to Oguejiofor (48), the human being or man (Mmadu) is placed at the
center of the universe, nature, society itself and a host of innumerable spiritual beings are
relevant in so far as they affect the human person (positively or negatively). For Ezeanya (15)
“God has made man and woman the focal point of the universe”. Mbiti records the Abaluya
creation story which says “God created man so that the sun will have someone for whom to
shine. Then he created plants, animals and birds to provide food for him” (93). The human
person is not only considered the center-piece of the universe, “he is also like the priest of the
universe, linking the universe with God its creator. Man awakens the universe, he speaks to
it, he listens to it, he tries to create a harmony with the universe” (Mbiti 33) but God remains
the “Sustainer and Upholder”. As Okolo (23-24) succinctly puts it, the human person “is the
ontological mean between beings, existing above and below him”. In the same vein, the
typical Igala regards life as sacred. Among the Igala people, the human person (onẹ) is not
taken merely as an object. The Hobessian style of life whereby a person is considered a wolf
to other persons remains an aberration in the Igala mindset. The “live and let’s live” principle
is what holds sway among the Igala.
Conclusion
21
“Igala Worldview as a Veritable Basis for Igala Philosophy” in Anyigba Journal of
Arts and Humanities, Vol. 13, No.1, Nov., 2013. Pp.45-70
The Igala worldview therefore can be variously referred to as the raw-material, raw
data or springboard upon which any critical, systematic and analytic philosophy is to be
undertaken from the Igala, nay African perspective. It is in this sense we agree to a certain
degree with some renowned African philosophers such as Peter Bodunrin, Kwasi Wiredu,
Paulin Hountondji, Anthony Appiah, etc. that the African Worldviews, including especially
the Igala mode, should remain the solid basis or foundation for pure academic philosophy. It
is thus submitted here that the task of philosophizing in the Igala (or any typical African)
setting, inextricably involves some thorough systematic and orderly or logical analysis on
what our specific worldview presents. In order to showcase “authentic African ideas
uninfluenced by alien accretions” (Bodunrin xi), traditional conceptions are supposed to be
raised to such a high status where they could be adequately criticized. So, while not making
“any attempt to repudiate traditional modes of thought as a part of African philosophy”
(Oladipo 14), since that would amount to being counter productive, too abstract, and
artificial, we ought to necessarily guide against a situation whereby it would amount to a
“mere reportage of traditional conceptions” (Oladipo 14). The task before any right-minded
or well-meaning African Philosopher is therefore that of becoming true ambassadors of our
culture, not only by exhibiting our rich cultural heritage, but also by indefatigably gathering
and critically, systematically and analytically reflecting on our cultural values. Theses riches
are embedded in our arts and symbols, rituals, ceremonies and festivals, myths and legends,
music and dance, proverbs, riddles and wise-sayings and other aspects of life which our
nuclear and extended environment offers. To engage in mere description of Igala worldview
for instance, “without its unifying philosophy” (Ikenga-Metuh 77) would amount to
mythological stories or folktales and a raw admixture of superstitions. This would be, to say
the least, most ridiculous! In other words, what the Igala worldview offers may not
immediately translate into pure philosophy, but they are sure basis for undertaking pure and
academic philosophy.
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