There have been raging debates, conversations and different perspectives, for centuries, about the origin of the Igbo tribe of Nigeria.
Many have posited that biblical records show that the Igbo are the descendants of the Children of Israel or Children of Abraham, Isaac and Jacob, whom God later renamed Israel, and described by others as “black Jews of Africa”.
The Igbo race and some other tribes in Nigeria, are also known as part of the scattered tribes of Israel as captured in the Bible, James 1:1, easily identified by the practice of circumcision, Genesis 17:10-14.
There are also other accounts and revelations that the Igbo tribe are made up of different tribes of Israel while other authors believe that there are different tribes of Israel in Nigeria and that many tribes in Nigeria migrated from the land of Israel and other parts of the Middle East.
But ironically, many Igbo people including some academics are not very familiar with this account or do not agree with it.
Some align with contrary arguments that this Biblical fact is unfounded.
Some scholars, who have authored books on Igbo history have also vehemently disagreed with some accounts of Igbo history as presented by other Igbo authors.
A Reverend Canon of the Anglican Church, Charles Amobi Ekweozor, has written two books in his efforts to elucidate this fact and enlighten those who are not familiar with the facts of Igbo history and the culture and tradition of the Igbo people with scriptural references.
The two books include “Origins of Ndi Igbo” and “Replacing Faulty Ideologies: Redefining of the Concept of Omenani Using Biblical and Theological Principles”.
Ekweozor is using his books to send a strong message to the Igbo to return to God, stay in the service of God as their Biblical ancestors did as the only pathway to progress, unity and cohesion.
Charles Amobi Ekweozor earned his BSc in Computer Science and Accounting at the Central State University Oklahoma in United States before returning to Nigeria to obtain a Master of Arts in Pastoral Studies and another Master in Mission and Evangelism from the Jos ECWA Theological Seminary (JETS).
In addition to these, he then earned a Ph.D in Mission and Intercultural Studies from the same seminary.
He spoke to Kingsley Nwezeh
Excerpts…
Give us an overview of the two books. What triggered your research work and eventual publication?
One of the books titled, “The Origin of Ndigbo” focuses on the Igbo origin, culture, identity, philosophy, history, location, symbols and social constructs.
The origins of Ndigbo have its uniqueness, which requires unique approaches and tools that enabled me to unravel the roots of the Igbo people. On the strength of several ethnographic factors woven around the history of the Igbo, I adopted multiple approaches in tracing the origins of the Ndigbo.
My approaches were drawn from both the theological and social methods in social sciences which hinged on qualitative and descriptive methods.
These two methods involved the historical events methods, geographical and space feature-based approach, archeological findings and concept-based construction.
I also used linguistic based approach, ethnological approach, biblical narratives and exegetical analysis.
Oral, traditional, and literary approach and comparative analysis were used.
The summation of these approaches enabled me to arrive at my warrant of claims on the origins of the Ndigbo.
My genetic approach enabled me to tie the Igbo tribe to the tribe of Gad, one of the 12 sons of Jacob in the Bible, because they share and possess common trait and behavioral similarities.
Both tribes can trace their commonness to their ancestor Gad. Gad was the seventh son of Jacob, the first son of Zilpah, Leah’s handmaiden.
Gad being the first son of a handmaiden understood the socio-cultural manoeuvring in a polygamous home. Having come from a polygamous home, he asserts himself strongly among his siblings and that earned him honour and respect.
His self-assertive attitude propelled him to develop self-confidence and ability to live through any circumstances.
These are the qualities that stood him out among his siblings and also earned him both human and divine blessings. His bravery is so outstanding that he is likened to the bravery of a lion (Gen 49:19; Deut 33;20-21 and while his blessings of Shem (Gen 9:26).
My second book was primarily focused on the Igbo concept of land. Land is not just a piece of estate; land is much more than that. Land provides the Igbos the basis for the conception of Igbo concept of Omenani. Omenani through the Igbo concept of land defines the Igbo worldview. To the Igbos, land is the basis in understanding law, and order, religion, culture, Igbo history, identity, and philosophy.
Igbo social justice derives its meaning and purpose from Igbo concept of land.
Land is a compendium of whom an Igbo man is, this no doubt helps to define Igbo value system – by using the lens of Igbo concept of Omenani which is the corpus of Igbo moral and ethical codes (the unwritten law yet it is as old as the Igbo people).
The book on Omenani provides the Igbos with tools to understand the biblical concept of land and how human attitude can either negatively on positively affect land, human relationship with God and relationship with one another.
The book further provides the basis on how the Igbos understand and interpret their world using land theology.
The Igbo concept of land has led me to ask one or two questions. What is land to the Igbo people and how did land come into existence, who owns the land, and how has land been programmed to act or respond to human attitude.
These questions gave birth to what the Igbos conceived as either Omenani or Odinani.
These two words though have been used inter-changeably but there are indications that their hermeneutic conception was devoid of deep biblical revelatory knowledge which have resulted to wrong application and definition of the two words. Odinani reflects the biblical account of the emergency of land and how land has been programmed by God to produce for the benefits of humanity and creation while Omenani is an attitudinal concept which suggests how one interprets and the cosmos, which could be right or wrong.
Because the concept of Omenani is the product of the human mind. Thus, the study of Omenani has enabled the me to come up with replacement theology.
Through these two books there exist a gap between the Igbos of the old and the Igbos after the civil war (July 1967 – Jan 1970).
There seems to be a loss of transitory knowledge between the Igbo of the old and the contemporary Igbo.
It is my view that the gap which exist between the two can be traced to loss of origin, history, identity and collapse of Igbo value system.
Apart from the use of legendary or oral historical account of Ndigbo, what other methods did you use in your book in tracing the origins of Ndigbo?
Just as the question has been framed and in my quest to unravel the roots of Ndigbo or the origins of Ndigbo did not only rely on or use the conventional legendary or oral account which most authors who have written on Igbo origins have used.
Rather I used, developed, and engaged other approaches that would help to situate the Igbo man through his practices, understanding and interpretation of the cosmos; the construction of meaning and concepts that tie him to his ancestry.
In the light of the above suppositions, I used language and meaning construction, cultural identity and practice, archeological construction and artifacts to situate the Igbo man.
By the use of these variables, I was able to establish the roots of the Igbo people. The above variables were the basis that informed why I used multi-disciplinary approach. Hence, I used geographical and space feature-based approach, archeological findings and concept construction-based approach. The author also used linguistic based approach, ethnological approach, biblical narratives and exegetical analysis, literary approach and comparative analysis.
What aspect of land concept or land theology in Judeo-Igbo societies that is inseparable to the traditional, cultural and religious practices of both societies and how has same concept of land theology has helped in defining their ethical, religio-cultural and social practices?
Land, to both the Jews and the Igbos is a place of worship and accountability – stewardship (nke onye metelu). To both the Jews and the Igbos, land is a place where the Divinity comes to meet with the mortals and have fellowship with them. Hence land is a place of holiness and must be kept clean. Therefore, any attitude that defiles land must be atoned. Hence, ikpu-alu in an Igbo context and purge which is leather in Jewish context.
The concept of land as a place where God meets with human beings is biblical. It is an injunction declared by God in Gen 2: 15a (The word “Tend” in Hebrew means Avad. Avad connotes or means a place of worship and service – Stewardship).
Therefore, to a Jew or an Igbo one cannot separate land concept from them. To a Jew separating land from him/her means denying him/her or suggesting to him/her that God does not exist. However, Jews do not venerate land but they see land as a place where God is worshipped. But on the contrary the Igbos do not only venerate land but they went beyond seeing land not only a place of worship but also land has the capacity to exude holiness.
Hence, the Igbo concept of Omenani. Omenani derive its strength, meaning and interpretation from Igbo concept of land. This is the reason why Omenani is the corpus of Igbo moral and ethical codes. Thus, making land the basis for the formulation of law and order. It is also the fulcrum in determining social justice. But that is not the case in Jewish religious and cultural practices.
What must have informed your basis of claim or assertion that the Igbos are of Jewish origins?
The Jews and the Igbos share a common geographical terrain particularly the tribe of Gad, who occupied the land of Gilead in the east of the Jordan River. The same geographical terrain dominates east of Ezu-na-Omambala. Both regions are located in east where the sun rises. They are both called the land of the rising sun. (Gen 32:31;1Chr5:11,16; Num 34:14)
The Jews and Igbo who are found to have settled in east share the same migratory desert-route experience.
The Jews after migrating from the desert of Sinai found an evergreen land on the east of Jordan. On the other land the Igbos who settled on the east Ezu-na-Omambala share the same migratory desert experience.
Igbos of the Sahara-Desert route, after moving out from the Sahara Desert and passing through the Sahel region of the north found the evergreen land in the east of Ezu-na-Omambala. A repeat of an ancestral experience.
Both share the same common similarities in the construction and concept behind stele concept.
The Jews of Aksum in Ethiopia and Arochukwu. The construction concept of Royal tombs which was of Egyptian origin is shared among the Nri people.
The Jews and Igbo share the same concept in hosting of feathers in honouring people of valour, achievers and priest.
They share the same concept in naming ceremony. The Igbos share the Jewish Azazel concept for cleansing. The Igbos and Jews have the same concept in circumcision ritual.
Both see circumcision not as a path way but as a mark of identity and purity. They share the same concept in the use of sodium chloride as Nzu is to the Igbos and so is salt is to the Jews. Both share the same philosophy in festivals associated with seasons.
Both have outstanding skill in entrepreneurship or trading. They share common dietary prohibition concept and they also share the same concept in raising of hands to heaven in appreciation and thanksgiving to God.
Geographically, how has the confluence concept and other geographical features that are common to both the Jews on the east of Jordan River and the Igbos east of the confluence of Ez-na-Omambala have helped you in establishing common cultural and religious ritual and practices in Judeo-Igbo societies?
At the entrance, River Jabbok into the Jordan River has been a place of historical landmarks. Jacob before crossing the Jordans River raising an altar to Yahweh, Gen 32:23. Jabbok River before entering the Jordan River, had two confluences and altar was built before it emptied into the River Jordan.
Altar construction was designed to commemorate victory and God’s faithfulness. The altar concept signifies a place of worship and thanksgiving. As Israel moved to occupy their inheritance in the West of Jordan after they have passed through River Jabbok using the same location Jacob used when he was returning from Laban’s house. Similarly, in the east of Ezu-na-Omambala an altar was also raised in remembrance of God’s faithfulness.
The Nri people before the installation of new Eze Nri, perform certain ritual at the confluence of Ezu-na-Omambala. This ritual according to narratives holds that someone would go to the bottom of where Ezu-na-Omambla meet, to fetch ulo, which would be used to make cup for the King or Eze.
This perhaps is a reminisce of what was done when the 12 stones were assembled at heart of the Jordan River, each stone represents each tribe of Israel. The Jews celebrates this ritual in commemoration of God’s faithfulness and guide over Israel through their journeys in the desert. To the Nri people, ritual is called Udu Ozor. The confluence to both the Jews and the Igbo is a place of spiritual and historical landmarks.
In your book on Igbo Omenani, would you give reasons why Omenani should be redefined using biblical and theological principles?
Omenani is an Igbo cultural traditional and religious practice that provides the corpus for Igbo moral and ethical codes. Omenani concept is being observed in both Igbo traditional and social setting. It draws its meaning interpretation and understanding from Igbo concept of land theology. Land therefore, is the pillar or basis upon which the Igbo worldview is defined. Omenani therefore is a conception of the human mind. To the Igbos land is the lens though which the Igbo worldview defines holiness, human conduct, justice and basis for measuring social religion-cultural dirt.
In a broader sense, land is also the foundation and standard for measuring and regulating Igbo morality practices. Hence, attitudes that run contrary to that which Omenani considers as a breach must be atoned and vacated by certain rituals.
A breach against social norms of the society is called alu. Having said, who owns land, that Omenani derives its strength, relevance, authority and power. When an act violates the contents of Omanani who takes the items of sacrifice, to whom the sacrifice made to.
God declares in Lev. 25:23 “the land is mine and humans are his tenants”.
We all agreed that God is the Creator of heaven and earth because we are his tenants, and our attitudes must conform to his standard since we are all created in his image (Gen 2:7).
Land being a creation of God is eternally programmed to act either positively or negatively depending on the kind of attitudes it experiences from every human being. Therefore, Omenani should be defined by Gods principles.
In your book, you came up with a gap theory that dwells on the Igbo of the old and Igbo of after the civil war. Quickly outline what the gap is all about and how can the gap be bridged. Lastly what are the attitudes and concepts that your book suggests as the way forward for the Igbos after the civil war.
The gap in the context of the above question is basically a collapse of Igbo core value system. The collapse of core Igbo value among the Igbos of today aggressively eroded them of what stands and distinguishes the Igbo out in the comity of nations.
Among the Igbo core values, life is sacrosanct, life is precious and sacred, life should be honoured and respected. Social justice or justice concept is what informs an Igbo man’s identity. Howardship is an Igbo man’s identity, which gives birth what the Igbos called the akulueuno concept.
Today, the akulueuno concept is no more sustainable among the Igbo of today. It is now being replaced with the Ochaa-si-gbute, Ochayi si gbute.
Solution?
The Igbo should turn to God their ancestors served, the God that created heaven and earth. The God Abraham worshipped, Isaac, Jacob and Gad. The God we raise our hands up to heaven when breaking our kola-Nut.
