#alaigbo

The Igbo people (English: /ˈiːboʊ/ EE-boh,US also /ˈɪɡboʊ/ IG-boh; also spelled Ibo and historically also Iboe, Ebo, Eboe,Eboans,Heebo;natively Ṇ́dị́ Ìgbò) are an ethnic group in Nigeria. They are primarily found in Abia, Anambra, Ebonyi, Enugu, and Imo States. A sizable Igbo population is also found in Delta and Rivers States. Ethnic Igbo populations are found in Cameroon,Gabon, and Equatorial Guinea, as migrants as well as outside Africa. There has been much speculation about the origins of the Igbo people, which are largely unknown.Geographically, the Igbo homeland is divided into two unequal sections by the Niger River—an eastern (which is the larger of the two) and a western section.The Igbo people are one of the largest ethnic groups in Africa.

POLITICAL ORGANIZATION

The basic political unit among the Igbo is the village. Two types of political systems have been distinguished among the Igbo on both sides of the Niger River: the democratic village republic type, found among the Igbo living to the east of the Niger River, and the constitutional monarchy type, found among Igbo in Delta State and the riverine towns of Onitsha and Ossomali. Most of the villages or towns that have the latter type of political system have two ruling monarchs—one female and one male. The obi (male monarch) is theoretically the father of the whole community, and the omu (female monarch) is theoretically the mother of the whole community; the duties of the latter, however, center mainly around the female side of the community.

Women engage in village politics (i.e., manage their affairs, separately from the men). They do this by establishing their own political organizations, which come under an overall village or town Women's Council under the leadership of seasoned matriarchs. It was this organizational system that enabled Igbo women and Ibibio women to wage an anticolonial struggle against the British in 1929 known as the Women's War (Ogu Umunwayi).

Igbo History

Young men of the ogbolo age-grade, with uli and fine hairstyles, Achalla Awka, north central-Igbo area, Nigeria. Photo: K. C. Murray, 1939.

IGBO LOA: Ancient God of Nigerian Igbos Alive in Haiti as The Caribbean Celebrates Igbo Day

Adeyinka Olaiya, Haiti/

It’s not only for the purpose of literature but for the recognition of the culture, tradition and religion of the Igbo people that Chinua Achebe, a notable romance novelist celebrate the tribe in most of his novels.

During this year’s seasonal celebration of the Igbo Day in Haiti, a country situated around the Caribbean Island, the Haitian god attributed to the Nigerian Igbos called Igbo Loa or Ibo Loa was appeased in accordance with the culture and tradition of the people of the eastern part of Nigeria.

Though history has it that some Igbo people, victims of the trans-Atlantic slave trade, had committed mass suicide drowning in the Atlantic Ocean as they protested against the slave trade.

The powerful story of the slavery signalled strong resistance of the captured Igbos in 1803 when they all matched into the marshy waters of Dunbar Creek committing mass suicide. This has actually marked the very important part of the African American folklore that describes the incidence as the first ever march for freedom by the African people captured and transported to the Americas as slaves.

According to what Roswell King, the white overseer who was nearby the Butler plantation at the time of the incidence wrote of the occurrence, he and another witness by name Patterson had helped to rescue the bodies of the Igbo rebels drowned in the sea. They were able to account for 75 drowned bodies of the Igbo slaves, but only 13 bodies were recovered thus making it difficult to account for the total number of the Igbos that actually committed the mass suicide

The presence of the Igbo culture through the worship of Igbo Loa from the Igbo land in the Caribbean has actually confirmed the incidence as factual. The accounts of Roswell King and Patterson has proven against the doubts of a number of historians who disagreed with the facts of the history. Modern scientific methods were used in the post-80s to reconstruct the incidence and facts were finally derived from the researches

Just as the Yoruba culture and tradition trends in Brazil and in some part of Latin American countries, the Igbo culture and tradition also trends in various parts of the Americas, from the Central, Caribbean to the North American countries including the United States of America. Several of the deities, gods in the Caribbean are named after the culture and tradition of the Igbo people of Nigeria.

The Haitians attributes their religious culture to those of the Igbo people of Nigeria. They appease the “Ibo Loa” the deity originally believed to have come from the descendants of the Ndigbos from Nigeria, the western part of Africa. The voodoos having a clear mix of the beliefs of the African people is of a great religious practices in Haiti and in many of the Caribbean Islands. Vodun “meaning spirit in Fon and Ewe languages “is practiced by the Fon people of Benin and the Southern and Central Togo; as well as in Ghana and Nigeria.

During this year’s seasonal celebration of the Igbo Loa deity, the Incantation in Igbo language took over the scenario, the Igwes from the Igbo Shrine in Haiti appeased the souls of the dead Igbo heroes singing in Igbo language, the spirit of the dead African and Igbo slaves, heroes were honored with dances, songs and rituals.

Loa, in the Haitian beliefs represents gods while the Igbo Loa is the god of the Igbos just as it is of several Loas in Haiti, the Vodoo Loas from Benin and Ghana and some other parts of the West African region

In the 80s and early 90s, the acceptance of the Yoruba religion came influencing the Haitian beliefs with the sudden introduction of Olorun “Almighty God” as Olowoun in the practice of Voodoo, Igbo Loa and several other African traditional religion in Haiti, this Supreme being in the Yoruba traditional belief is present practically in all the African religion in the Americas.

According to the Haitian Igbo Loa high priest, Akan Dendê, “the Igbos around the globe should look up to Haiti and the Caribbean for the expansion of the Igbo tradition; let us all worship what our forefathers left behind here in Haiti”.

Haiti, formerly Hayti, is one of the countries in the Caribbean discovered by the navigator Christopher Columbus in 1492 in the region of the Western Atlantic Ocean that later became the Caribbean from 1697. The country had its independence in 1804 making it the second country in the Americas to obtain its independence just after the United States of America. The population of the country is having practically all African slaves thus practising African traditional religion, voodoo with Catholic influences. The name Hayti was derived from the indigenous Arawak place named Ayti ‘mountainous land’. The official language is French

According to history, the first king of independent Haiti was a former slave of Igbo descent. Henry Christophe, who is revered as a hero among the Haitians. Born in 1767 as a former slave of Bambara ethnicity of West Africa and believed to be of Igbo descent, he was a military leader in the Haitian revolution 1791-1804 that ended both slavery and French colonial rule. He later became president and king of the young nation.

Eri is said to be the original legendary cultural head of the Umu-eri groups of the Igbo people. Eri established a community in the middle of Anambra river valley (at Eri-aka) in Aguleri where he married two wives. The first wife, Nneamakụ, bore him five children. The first was Agulu, the founder of Aguleri (The ancestral head of Eri Kingdom clans) (the Ezeora dynasty that has produced 34 kings till date in Enugwu Aguleri), the second was Menri, the founder of Umunri / Kingdom of Nri, followed by Onugu, the founder of Igbariam and Ogbodulu, the founder of Amanuke. The fifth one was a daughter called Iguedo, who is said to have borne the founders of Nteje, and Awkuzu, Ogbunike, Umuleri, Nando and Ogboli in Onitsha. As one of the children of Eri, Menri migrated from Aguleri, which was and still is, the ancestral temple of the entire Umu-Eri (Umu-Eri and Umu-Nri). His second wife Oboli begot Ọnọja, the only son who founded the Igala Kingdom in Kogi State.

Eri is the founder of the Umueri and Umunri clans, both of whom were some of the most influential and powerful dynasties of priests and diviners in Igboland and adjacent areas such as the Bini and Igala/Idoma areas

When Eri was sent by Chukwu from the sky to the earth, he sat on an ant-hill because he saw watery marshy earth. When Eri complained to Chukwu, Chukwu sent an Awka blacksmith with his fiery bellows and charcoal to dry the earth. After the assignment, the Awka blacksmith was given ọfọ as a mark of authority for his smithing profession. While Eri lived, Chukwu fed him and his people with azu-igwe. But this special food ceased after the death of Eri. Nri, one of his sons, complained to Chukwu for food. Chukwu ordered Nri to sacrifice his first son and daughter and bury them in separate graves. Nri complied with it. Later after three Igbo-weeks (12 days) yam grew from the grave of the son and coco yam from that of the daughter. When Nri and his people ate these, they slept for the first time; later still Nri killed a male and a female slave burying them separately. Again, after Izu Ato, an oil palm grew from the grave of the male slave, and a bread fruit tree (ukwa) from that of the female-slave. With this new food supply, Nri and his people ate and prospered. Chukwu asked him to distribute the new food items to all people but Nri refused because he bought them at the cost of sacrificing his own children and slaves. Nri and Chukwu made an agreement. According to M. D. W. Jeffreys (1956:123), a tradition has it that:

"As a reward for distributing food to the other towns, Nri would have the right of cleansing every town of an abomination (nso) or breach, and of tying the Ngulu (ankle cords) when a man takes the title of ozo. Also he and his successor’s would have the privilege of making the Oguji, or yam medicine, each year for ensuring a plentiful supply of yams in all surrounding towns, or in all towns that subjected themselves to the Eze Nri. For this medicine all the surrounding towns would come in and pay tribute and Umunmdri people then could travel unarmed through the world and no one would attack or harm them" 

IGBO RULE BEFORE COLONIZATION

Noo Udala, aged c.102, in Umuaga, 19 June 1973

Before the white man came we had no chief that saw to the affairs of the town. But we had several institutions that helped us organise our activities. The government of this town was not vested in one man.

Even though the oldest village, Umunnacha, had certain privileges, it did not present or produce a paramount chief. In the olden days, each village had a person that we could now call a chief to head the town's political and administrative activities. This man was normally the oldest man of that village, and was called onye ishi ani. Within this village we have another man that heads the affairs of a 'lineage' or .umu.nna called okenye .umu nna.

During any cases affecting the whole town, the ndi ishi ani, village heads, would meet and discuss effectively the issues involved. They met as equals though at times preference was given to the village head from this village, Umunnacha, as we are the oldest village. But before any decision was carried, the issue must have been agreed on by all. After arriving at this decision, each village head would go home to discuss decisions with their respective communities.

All adult males and very aged women were entitled to attend the village level meetings. The meetings were normally held in the village square called obodo. The onye ishi ani of that village presents the issue already discussed by the ndi ishi ani of the whole town, and then would call for some comments. Each person was free to talk during the deliberations, but bad contributions were jeered at with occasional embarrassing shouts of Di anyi, tukwunyo (our colleague, sit down). Good contributions were widely acclaimed with occasional clappings and shouts of Okwu ghi di mma (your speech is good). In most cases, the reaction of those present helped us to know the acceptable line of action. But it was still necessary that the onye ishi ani should give the verdict, but within what the people in general had agreed.

After taking the decision at village level, we then retired to the lineage or umu nna level. Here almost all adults both men and women were allowed to attend. At times very intelligent children, .umu atalu akq, were admitted. The okenye umu nna, normally the oldest man of the lineage, would introduce the issue already discussed in the village level. It is in this umu.nna that people talk as freely as possible, as they are within their very nearest relations. Decisions here are quick, because most people present had heard of the issue at the village level, and because the people saw themselves as very intimate relations that must accept the opinions of the okenye umu nna.

From this umu nna level, the next unit, which though small in numerical strength is important, is the family unit of one man, called ezi na ulo. Here each man heads the decision making of his family unit. His wife and children normally took orders from him. They could be influenced by him to carry out a village decision or refuse it. So the man in his own house was his own chief over his wife and children.

In the same way, decisions could travel from the family to town assemblies.

Age grade societies

The executive function of Umuaga government was the sole duty of the youths, through their age-grade organisation. This organisation is in different grades, each being made up of young men of the same age. Each group took a name and appointed the eldest of them as their head. These age grades perform both civic and military duties in the town. They acted as the nightwatchmen of the town, when threatened by rogues. They also did public works, like clearing the forests and making local paths and roads. These age grades also were charged with guarding public morality through censorship of their members' behaviour. In most cases, they were the people who enforced the decisions of any judicial council.

Umu ada or Umu okpu

We also have another type of government functionary in Umuaga. This is the group known as umu okpu or umu ada. This is made up of women born in the town and married within or without, but in a less distant neighbouring town. They brought much pressure to bear on any bad things that were going on in the town or village. Particularly, they were charged with the affairs of the women in general, but they went far to make sure that women married into the town from other towns were conforming to the norms of the town. They disciplined the offending women through very serious sanctions that ranged from seizure of property, to the isolation of the culprit from their affairs. . . .

Masquerade body

You also have the masquerade cult mmanwu as a government functionary. Much of the function of these masquerades is to effect obedience to the sanctions of the town on a culprit. These masquerades could invade a culprit's home, and seize all his belongings until the owner paid the stipulated fine for his crime, and again reclaimed his property by a further fine. This police action of the masquerades is generally referred to as iri iwu. Some masquerades, the clever one of the young boys, called Iga, also kept surveillance over the village streams during the dry season, to see that water wasn't misused.

Oha eshi

AFRICAN PHILOSOPHY: THE FUNDAMENTALS OF ODINANI BY M.O. ENE

Odinani is anchored on the sanctity of Ani, the Earth Deity, INTRODUCTION

The Igbo traditional religion is a philosophy that has stood the test of time. To understand the basis for Igbo philosophy, we must understand first the Igbo concept of the Cosmos, a logical concept that makes few pretensions about the great unknown. This concept has survived the introduction of Middle Eastern religious beliefs and modern science. The Igbo belief is therefore both metaphysical and scientific as well as sacred and socioenvironmental. A very tolerant but conservative philosophy, its capacity for ecumenism is enormous. While not yielding an inch to mythical and unproven concepts of life on earth, the Igbo philosophy maintains an elastic but credible concept of the Cosmos and its constituents that is rooted in science rather than the traditional myths of some imported beliefs.

To the ancient Igbo, the Cosmos is an endless space of visible and invisible beings. This Cosmo is divided into four complex constituents, [Onwuejeogwu, 1975: The Igbo Culture Area in “Igbo Language and Culture,” F. Chidozie Ogbalu & E Nolue Emenanjo -ed.]:

Okike (Creation)

Alusi (Supernatural Forces or Deities)

Mmuo (Spirit)

Uwa (World)

OKIKE

The Supreme Being (Chi ukwu or Chukwu) is the God of Creation (Chi Okike), the Force that fires all forces. God in Igbo language is also called Chineke (“God in the morning of creation, ” or “the God who creates” or “God and the Creator” (duality of deity)… depending on perspectives). Chineke is far removed from the perception of mere mortals. This Supreme Power (Ikekaike) is neither a living-dead (ancestor) nor a spirit. It has no known physical form, yet indirectly impacts the affairs of the human world. Chineke manifests to our world as:

Anyanwu (the Sun)—Chineke is the mastermind behind the source of light, love and knowledge and, implicitly, earthly existence or life itself;

Chi (the godly guardian), the personal providence is a divine agents assigned to each human from cradle to the coffin;

Kpakpando (the stars) which manifest as the celestial beauty;

Enuigwe (the heavens), the home of all supernatural forces including the stars.

Chineke created everything visible and invisible. The concept of Chineke is incomprehensible; to know God is the end of knowledge, which is probably why the Igbo do not debate those who say their ancestors dropped from the sky — who knows! The evil forces that intrude into our lives and the physical forces of the universe are all put in place by the Supreme Force, the Godhead or Creator, for definite reasons and to coexist in harmony and multiply and or evolve.

ALUSI

Alusi is a supernatural force. Although the forces are neither human beings (mmadu) nor spirits (mmuo), they sometimes assume the attributes of human beings. Prof. Onwuejeogwu called them “being forces.” Every Igbo town has a shrine dedicated to its communal alusi; every other community respects the deity. A priestly clan usually ministers to the revered communal deity on behalf of the community.

MMUO

Mmuo is the spirit of ancestors who lived, died, and moved on to the great unknown, the other side of the realm. Hence, mmadu (human beings) must die to become mmuo (spirit being). If a man was good while alive, upon his departure he could become an ichie or nna-mmuo —a hallowed ancestor spirit or a saint. Ancestor spirits are more commonly known by the collective term “Ndiichie.” A respected, living elder can therefore be called ichie —a living saint. Ndiichie is also used for a group of accomplished and distinguished elders who uphold the morals of the society, dispense unquestionable justic, and preserve the culture of the community.

A woman who has lived a distinguished life becomes nne-mmuo. Those who have lived horrible lives, and those who committed unpardonable sins (ajo njo) or alu (abomination) against Ani — the Earth Deity, become ajo mmuo (evil spirits) or Ekwensu (Devil or Satan). The male ajo mmuo could be akaliogoli (a roguish spirit); the female counterpart could become either a mermaid (owummiri) or a bloodsucking amaosu (vampire) or some other gender-specific evil spirit. Some mmuo are so restless they come back to be born-again (ogbanje), not to make amends but to torment a mother, her family, and the community. [This must not be confused with the desired and celebrated “inouwa” or reincarnation.]

UWA

Uwa is our world, or the so-called “Mother Nature.” [Compare with Hausa: uwa = mother]. This is the world we live in, the visible universe that directly impacts our life. Uwa is made up of two distinct parts: Igwe and Ala.

Igwe is the firmament, and it constitutes of the following:

Ulukpu (the clouds);

Onwa (the moon);

Alaigwe (the planets);

Ikuku (the winds) —the totality of winds and airs that hold the earth in place and help to make it everything it is.

While the ancient Igbo philosophers might not have measured the firmament by any known scientific method, they knew that it is immensely bigger than the earth, that the earth is but a revolving part — not the center — of the universe. Hence, the popular phrase Igwe ka Ala, which is also one of Chineke’s many names, Igwekaala.

Ala: Ala is the physical manifestation of Earth Deity, Ani. It harbors four components:

Mmadu (human being) — Man and woman exist to perform specific functions in the complex equation of conservation and preservation of the species. Humans are the beauty of life; hence it has been suggested that the word is from “mma ndu” = the beauty of life.

Anumanu (animal) — Like human beings, animals have their specific functions in the equation of life;

Ofia (forests) Vegetation sustains both mmadu and anumanu.

Mmiri (water) —The “life” of fish and all other beings in all water bodies is dependent on the quality of water. When the Igbo pray, they pray for the “life” of water because it is also the life of fish, which invariably provides rich sources of protein for humanity. Therefore, pollution of streams in Igboland is a taboo. All community streams are sacred and water fountains are deities, iyi. Menstruating women should not step into communal streams to fetch water. In some communities, women of childbearing age are banned all together from fountains.

GOLDEN RULE

The Igbo are very particular about constructive coexistence on earth. In the saying, “egbe bere ugo bere” (Let the eagle perch, let the hawk perch), the Igbo express the golden rule of the religion: Live and let live. Some go further and add: nke si ibe ya ebene, nku kwaa ya (whichever says the other shall not perch, may its wing break). This supposedly “old testament” version seeks to ensure that whichever of the Earth’s components wants the other not to survive shall not share of the food chain and shall eventually become extinct — so that others may thrive well in the ecosystem. Hence, the protection of lesser lives is imperative to good existence on Earth. Indiscriminate slaughter of animals or killing of human beings is an abomination of the highest order. To kill a female being is even more atrocious because she assures the continuation and preservation of the species.

A “new-testament” version of the saying stipulates: “nke si ibe ya ebene gosi ya ebe o ga-ebe, (whichever says the other shall not perch, may it show the other where to perch); but, truly speaking, there should be no reason in the first place to deny another an anchor on this planet. This pacifist approach to the Golden Rule is similar to turning the other cheek. Whichever holds in anyone’s philosophy is acceptable. However, it is highly suspected that the original saying is simply: “Egbe bere, ugo bere.” Period. There should be no room for compromise on the desire of one over the other.

ANI

Ani, the Earth Deity or so-called “Mother Earth” is also called Ala (land), which is actually the physical manifestation of Ani. This gives an erroneous impression of Mother Earth as “earth” — a rugged land mass of fiercely boiling, molten core washed by bodies of oceans. It may be, but it is also alusi, the deity which made the evolution of the modern person possible. Its core spiritual component is Ikejiani (“the force that holds the Earth” or the force of gravity).

In Odinani, the reverence of Chineke or Chukwu as the Almighty God is so deep that mere mortals, while attributing all cosmic powers to this Head, do not normally bring petty petitions directly to the seat of Supreme Power. It is not only humanly impossible, the chances of success are slim because God cannot be manipulated in any way, shape, or form. Besides, there are so many forces to overcome from here to eternity that Ndiigbo deal with the forces they can either manipulate or with whom they can enter into peaceful pacts. But, most importantly, every life on earth is pre-destined.

The Igbo religion is therefore anchored on the visible, which is invariably controlled by the invisible Ani. We thrive and derive life itself from the bounties of Ani. What more could be as merciful as “Mother Earth.” It provides human beings with an anchor, a base on which Ikejiani keeps people without restricting their ability to move freely on land (ala); avails earthlings with nutritional needs; protects all creatures from extended exposure to the Sun by providing day and night and the seasons; drains the unrelenting onslaught of rain from the clouds; shelves the wastes and, with time, avails earthlings with useful materials to make the passage through life an easier ordeal.

Together with other interlinked forces of our world (uwa), supernatural forces (alusi) and anyanwu (the eye of light, life, and love), Ani controls the “day deities” (Eke, Orie, Afo, Nkwo) and the “year-force” (afò). The sun therefore does not “rise” nor “set” in Igbo philosophy: the Earth determines the length of days and nights and, with the moon (onwa), sets the months. Hence, there are seven weeks or 28 days in an Igbo month and thirteen moons a year.

The Earth Deity’s control does not stop here: its forces control agriculture and even the activities of good and evil spirits, which occasionally attempt to misdirect the destiny of human beings. For example,

Ifejioku or Ahiajoku (“the yam force”) is very important for yams to do well.

Idemmiri (“the water force”) is a being force that must be appeased to ensure healthy water supply.

Okeofia or Agwu-Ofia (“the forest-force”) also plays important roles.

The Igbo enter into pacts with these forces to take into their benevolence. The process is called “igommuo”(to placate/negotiate — not worship– spirits). Even Agwu (“the divination force” or the trickster alusi, which causes confusion in the life of human beings) can be manipulated in afa (divination) to yield good effects.

Evil forces affect our lives adversely. The extent of their intrusion into our laid-out life-plan or destiny (akalaaka) can be curtailed by the intervention of one’s Chi and also by the intercession of ndiichie (ancestor spirits). The Igbo therefore maintain a special relationship with their ancestors by offering sacrifices to please their souls and working hard for the good of the lineage. Dealing with this spirits and deities is known by the same term “igommuo” or “ilommuo” (“to placate or ask of the dear departed/living-dead/ancestor spirit”).

Ndiichie are not worshipped; they do not demand to be worshipped — they are not Chukwu, the Almighty God) to whom we owe praises and thanks. In fact, the term “worship” does not readily occur in Igbo theosophy. “Ifé alusi” (“to worship deities”) is a colonial concept introduced by Euro-Christianity. The Igbo considered it more appropriate to negotiate and navigate natural forces around them; the will of God cannot be manipulated or changed. They just need to get there without too much hassles.

CONCLUSION Odinani is anchored on the sanctity of Ani, the Earth Deity, a creation of the Supreme Creator. O di n’Ani literally means “It is anchored on the Earth Deity.” Hence, Igbo philosophy is sacred, spiritual, and socioenvironmental. The Igbo attitude toward Chineke is unlike that of Euro-Christianity: Chineke has no form that humans can conceive nor perceive. Those who follow the teachings of Christian churches and Muslim mosques soon find out that the fundamentals of Odinani are unwavering in every Igbo community. Odinani is about doing the right things; it is about following the dictates of our personal providence, Chi. Failure to do so, Agwu or other more potent evil forces take over our lives; we would keep running in circles and meeting bad spirits (ajo mmuo) or even Satan itself (Ekwensu). But once we are at peace with Chi, we shall be on our way to our destiny. Which is why the Igbo say: “I buru Chi gi uzo, i gbagbue onwe gi n’oso.” [If you walk before your Chi, you will do the race of your life.]

The Igbo calendar (Igbo: Ògụ́àfọ̀ Ị̀gbò) is the traditional calendar system of the Igbo people which has 13 months in a year (afo), 7 weeks in a month (onwa), and 4 days in a week (izu) plus an extra day at the end of the year, in the last month. The name of these months was reported by Onwuejeogwu 

Such a calendar was presented by Onasanya (2009) in his The Urgency of Now!: Building a True Nigerian Nation. Many parts of this calendar are named for or dedicated to certain spirits (Igbo: Mmuo) and deities (Igbo: Alusi) in the Igbo mythology. Some of the spirits and deities were believed to have given the Igbo people knowledge of time. The days, also known as market day, also correspond to the four cardinal points, north, south, east, west.

Although worship and spirit honoring was a very big part in the creation and development of the Igbo calendar system, commerce also played a major role in creating the Igbo calendar. This was emphasized in Igbo mythology itself. An example of this is the Igbo market days of which each community has a day assigned to open its markets, this way the Igbo calendar is still in use.

Some Igbo communities have tried to adjust the thirteen month calendar to twelve months, in line with the Gregorian calendar.

The calendar is neither universal nor synchronized, so various groups will be at different stages of the week, or even year. Nonetheless the four-eight day cycle serves to synchronize the inter-village market days, and substantial parts (for example the Nri kingdom) do share the same year-start.

In the traditional Igbo calendar a week (Igbo: Izu) has 4 days (Igbo: Ubochi) (Eke, Orie, Afọ, Nkwọ), seven weeks make one month (Igbo: Ọnwa), a month has 28 days and there are 13 months a year. In the last month, an extra day is added.The traditional time keepers in Igboland are the priests or Tibia

The names of the days have their roots in the mythology of the Kingdom of Nri. Eri, the sky-descended founder of the Nri kingdom, had gone on to break the mystery of time and on his journey he had saluted and counted the four days by the names of the spirits that governed them, hence the names of the spirits eke, orie, afọ and nkwọ became those of the days of the week. The days also correspond to the four cardinal points, Afọ corresponds to north, Nkwọ to south, Eke to east, and Orie to west.[5] These spirits, who were fishmongers, were sent down by Chukwu (Great God) in order to establish markets throughout Igboland which they did by selling fish.

While there are four days, they come in alternate cycles of "major" and "minor", giving a longer eight day cycle

Months and meanings The following months are in reference to the Nri-Igbo calendar of the Nri kingdom which may differ from other Igbo calendars in terms of naming, rituals, and ceremonies surrounding the months.

Ọnwa Mbụ The first month starts from the third week of February making it the Igbo new year. The Nri-Igbo calendar year corresponding to the Gregorian year of 2012 was initially slated to begin with the annual year-counting festival known as Igu Aro on February 18 (an Nkwọ day on the third week of February), but was postponed to March 10 due to local government elections in Anambra State where the Nri kingdom is located. The Igu Aro festival which was held in March marked the lunar year as the 1013th recorded year of the Nri calendar.

Ọnwa Abụo This month is dedicated to cleaning and farming.

Ọnwa Ife Eke Is described as the hunger period. It is the period in which all must starve in sacrificial harmony to the goddess Ani of the Earth.

Ọnwa Anọ Ọnwa Anọ is when the planting of seed yams start.

Ọnwa Agwụ Ịgọchi na mmanwụ come out in this month which are adult masquerades. Ọnwa Agwu is the traditional start of the year.The Alusi Agwu, of which the month is named after is venerated by the Dibia (priests), of which Agwu is specifically worshipped by, in this month.

Ọnwa Ifejiọkụ This month is dedicated to the yam deity ifejioku and Njoku Ji and yam rituals are performed in this month for the New Yam Festival.

Ọnwa Alọm Chi This month sees the harvesting of the yam.

Ọnwa Ilo Mmụọ A festival called Önwa Asatọ (Igbo: Eighth Month) is held in this month.

Ọnwa Ana Ana (or Ala) is the Igbo earth goddess and rituals for this deity commence in this month, hence it is named after her.

Ọnwa Okike Okike ritual takes place in this month.

Ọnwa Ajana Okike ritual also takes place in Ọnwa Ajana.

Ọnwa Ede Ajana Ritual Ends

Ọnwa Ụzọ Alụsị The last month sees the offering to the Alusi.