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If a kola nut is broken and it has five lobes it means good luck to the sharer. The abandonment of literature in Igbo by the 'mature' Igbo creative writers for Literature in English? And saints of the Most High. Omenala in Igboland contain prohibitions which regulate human behaviour, maintain purity and sustain community life. On this Professor Anene The last view for the origin of religion which anthropologists and psychologists do not like to mention is that of revelation.

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Some of them are said to have taken their origin from outside Igbo territory and especially from Igbo neighbours such as Efik, Ibibio Yako and Ekoi. We have emphasized that illiteracy is a sin, a mortal sin; a crime, a capital crime.

All things are only useful if they have life. But there were sanctions for those caught in the act. The Supreme God is seen as the chief guest of honour at every Igbo traditional religious festival or ritual, the ultimate recipient of sacrifices even though there is no elaborate cult for him in Igbo land.

Truth mnaise the foundation of any Igbo community. Kolanut presentation, ritual, breaking and sharing is significant i n Igbo nwaniy. Public altars and rituals in honour of Chukwu, though not elaborate, did exist in certain traditional Igbo sub-cultural units as Ihembosi, Okija, Ihiala, Aji, Nsukka and Ututu Akum,Ezeanya What I have been saying so far suggests complementation rather than polarity, inclusivism rather than exclusivism, and holism rather than indvidualism.

These are realities nobody can or should wish away.

With Igbo orature, the genres have been largely identified and established, their structures or forms have also been identified. At t he widest level, he operated within a village. And sacred Igbo institutions, icons and their language got into a terrible bind. The dynamism of the Igbo is found in their history and in the psychological structure of the Igbo man and his society.

These answers definitely are rooted in the traditional religious life and philosophy of Ndi Igbo. Back to my language of discourse.

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The Igbo ancestors constructed a number of socio-cultural controls. The notion of judgment which people fear is so clearly spelt out by reincarnation belief. Philosophically in this regard, the Supreme Being is conceived under two major principles - 1 the principle of creation Chi-Okike Chineke 2 the principle of Absoluteness Chi-Ukwu Chiukwu.

The incorporation of syncretism into some pseudo-christian assemblies and communions, in their beliefs and worship. Divination therefore becomes the mechanism for connecting observed effects to causes that lie beyond the powers of common sense to comprehend. The Nri myth which preserved for us how agriculture came meant that the Igbo became 'farmers' who had to be directly dependent on the land for their livelihood. This suggests that saying 'yes' must be understood within the framework of the dominant world view of the people.

But the Igbo people do not have any apology to render to any of such people because thei r sense of God is deeply rooted in our Igbo philosophy. That is why the Igbo say: It is unfortunate that the rich corpora of tales, epics and sagas which where being collected from the Aguleri areas of Anambra State and studied by the Nsukka School of Igbo Studies under the assiduous professional leadership of the Azuonyes and the Udechukwus, have suffered some serious setbacks with the 'brain drain' that has taken away the duo.

What is it that keeps Ndi Igbo going despite all odds? Though an important religious and philosophical idea, it has received little attention from scholars. The popular sentiment among the Igbo, as found in most other Africans is as J.

This is also why the traditional Igbo consult diviners and move from one sacrifice to one deity to mbalse other in the hope that some how they would succeed. The punitive military expeditions that imposed Pax Britanica and the Biafran experience, all these made nons ense of egbe cham and traditional charms, gunpowder and machetes.

Ejizu have also proved that the generalization that 'Chukwu' was not acknowledged in public cults among the Igbo, is also an over-simplification. To philosophize whether there is God or not and to marshal out argument for or against it is the most absurd thing any lgbo man is expected to do. And while deploying the power of his reason, and utilizing his mental and physical skills to better his lot, man expends as much energy and ingenuity in trying to sustain the delicate balance between the various orders of his world view in order to ensure the continued welfare of nwabyi life and that of his family.

That will be our language of discourse. This leads to the theory of the origin of Igbo traditional religion as a combination of psychological and sociological needs for their protection and survival.

So, from -no serious creative literahlre was produced in the Igbo Language.