Ala di Mma in Umuohiagu: An Igbo Concept of

General Introduction
This academic research was motivated by a philosophical curiosity about the Igbo
concept of the Universe (Uwa), which theologically is also linked to their religious concept of God. The essence of Uwa, for the Igbo people, is actually the
“life itself”, which they call “Ndu” but can be quantified in the material earth
or land known in Igbo language as Aja, Uro or Ala in connected circumstances.
Relevantly, for the Igbo traditional religion, more importance is attached to ‘Ala’
as the source of ‘life’ rather than its economic or material importance. In this way,
the Igbo traditional religious belief in God has a necessary connection with their
concept of the earth or land-Ala, as already noted. This belief is derived from the
concept of the universe (Uwa or Ndu-life), upon which everything in the world
rests. Ala, in this case, becomes a phenomenological concept through which God,
the Absolute Being, supplies the important needs of the people who live in it. Its
phenomenological functions also include the protection and control of the beings
in it, humans, animals, plants, as well as other animate and inanimate organisms.
Ala, for the Igbo people, effects and reflects life and death. Human beings are said
to be originated from it and go back to it after death through burial. This is the
reason why Ndigbo regard Ala (earth/land) as a goddess.
From the traditional religious point of view, Ala assumes the title of the giver
of life and all the things surrounding it. Therefore, the emergence of the ethical,
moral, religious and social norms was – as a result of the respect accorded to
this phenomenon – the earth/land according to traditional Igbo religious thought.
Hence, the concept of Ala-dimma has evolved, which literally means, “good land
or good life”. More light shall be thrown on this. These normative laws were created, not only to foster respect and appreciation for the natural gifts from the land
but, in a deep sense of religion and worship, to eradicate evil in the community. To
violate these cultural norms means to offend the goddess Ala (life as such), who
must be appeased in order for the aberrant one to be accepted back into the community after any abominable sin has been committed. In the Igbo cultural context,
sin can also be seen as disobedience, a missing of the mark and disrespect for the
giver of life. Evil or sin is not only a social problem of man, it is also a fundamental religious issue since committing it affects not only the community but also the
giver of life and creator of human beings.
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However, man is a religious being who feels remorse of conscience and pain
when he commits sins or breaks any law. He actually feels guilty, and guilt itself
has much to do with both morality and spirituality. The Igbo people take sin seriously because it defiles the Land, which is seen as disrespect of God in general.
Sin in Igbo culture and religion is something which affects the wellbeing of the
entire community, especially when it has to do with the breach of certain norms
in the community. This is where one can see the relationship between social and
religious lives as a useful connection of human beings who live together. Every
member of the community reacts against the sinner, who can be severely punished
and even be ostracized, depending on the gravity of his or her offence. This is the
consequence of a sinful act. The only thing that can bring the sinner back to his
people, physically and spiritually, is the sacrifice of purification and atonement for
the abominable sin that has been committed. This is the goal of the Ala-dimma
concept, through its method and ritual of Ikwa-ala and Oriko, which after being
purified and Christianized in the process of inculturation, can enrich the Sacramental Reconciliation and Eucharist. This thesis concentrates on these issues and
many more relevant issues surrounding its theme in the light of inculturation.
Aim
To add to these philosophical and theological curiosities over the general concept
of Ala and its necessary religious connections with God, the following points will
be considered. First and foremost, to develop the themes of the religious, cultural
and social values surrounding the importance of the Igbo “Ala”, the earth goddess
of the entire Igbo people, focus shall mainly centre on Ala-dimma and its associated cultural ritual methods of achieving reconciliation, justice and peace. These
methods are known as Ikwa-ala na Oriko, which are regarded by the Igbo people
as valuable cultural concepts that originate from the moral desire to respect life, to
unite, to love and to revere the giver of life Himself. He is represented by the earth
goddess “Ala”, according to Igbo religious thought and culture. In this concept of
conflict resolution known as “Ala-dimma”, Ikwa-ala na Oriko are the ritual sacrifices of purification used for reconciliation among neighbours who live together in
the community. Observed as a cultural value of the Igbo people, it is pertinent to
embellish the Ala-dimma concept with the Sacrament of Reconciliation in relation
to the Holy Eucharist.
The Church’s endeavour in its fundamental responsibility for people’s cultural
values can be seen as a better, natural way of teaching Christ to the Ndigbo of
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Africa. In this way, Christianity becomes relevant to the Igbo people, who already
have rich cultural values and a strong faith in God. Another exceptional aim of this
dissertation is to add more views to the Igbo Christian rite of reconciliation already
proposed by some Igbo theologians. As shall be seen, the need will shed more light
on the importance of inculturation in a cultural environment of the Igbo people,
who are naturally communal. Therefore, the Igbo people, who have a valuable
concept of Umunna – brotherhood, can benefit greatly from the new method of the
Igbo Christian rite of reconciliation which can broaden ecumenism and strengthen
the socio-spiritual lives of the people. In this way, reconciliation can be seen as a
natural spiritual cord that binds people together in a communal environment.
Method
There is already an evident claim by some faithful members of the Church that
regular Sacramental confession is boring. On the other hand, the communal Aladimma method of reconciliation practiced by the Igbo-African people exposes
those who committed sin to a public disgrace. Notwithstanding, this reconciliation
method is still traditional and practicable for some Igbo Christians who are not
yet satisfied with the individualistic traditional method of reconciliation or private
confession of the Church. Evidence has shown that some of them still go back to
fulfil the obligations of their customary norms, prescribed by their traditional leaders and the diviners, especially in matters of incest and other abominable offences.
As an attempt to solve certain controversial problems of the overly stressed
methods of communal and private reconciliation, the consideration of the proposed Igbo Christian rite of reconciliation in the process of inculturation can be
a solution. At any rate, the method of this academic work can be considered as
systematic and theological in the sense that God’s plan to reconcile and reunite
His people takes into account man’s personal and spiritual motivations in the encouragement of the other people in his community. In other words, reconciliation
accommodates both personal and communal aspects.
The Theology of Inculturation shall be applied to synthesize the Igbo cultural
method of reconciliation in Ala-dimma known as Oriko with its communal nature.
It reflects on the cultural and traditional religion of the early Igbo people whose
natural life gave birth to the present Igbo cultural values. Constructively, these
cultural values need still to be purified in order to be considered Christianized.
In inculturation, the cultural values of Oriko project the spirit of sharing, solidarity, unity and love and will enrich the Church’s Sacraments of the Eucharist
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and Reconciliation in its resemblance. The general approach of this work has a
theological outlook that balances its aims and objectives with many aspects of
Christian studies especially in pastoral, biblical, dogmatic and moral branches of
Theology.
The Classification of this Work
For better elucidation, this work is systematically grouped into three major parts
but divided into eight chapters with brief introductions and sub-headings. The
first part deals with the religio-socio and anthropological structures of the Igbo
people and has four chapters. The first recounts the Igbo regional background and
the brief history of the Umuohiagu people of Owerri in Imo State. The town of
Umuohiagu was chosen to be the area of focus in this research work. This chapter
explains the Igbo anthropological background, culture, religious and social values,
which are also the structures that can be used to highlight the original concept of
Ala-dimma, the basic subject of discussion in this academic research. Chapter
two deals with the Igbo concept of the importance of man, and examines the three
important mystical events in the life of a person in philosophical, cultural, social
and religious aspects. Under this survey, many cultural terminologies surrounding
these mystical events shall be defined and explicated accordingly. Chapter three
defines the concept of Ala-dimma and shows its implications as a moral norm that
justifies the usefulness of a social standard and religious life of the people. This
same chapter reviews the implications and justification of the customary and religious norms which affect the social life of the people. Chapter four concludes the
first part of this work and defines the traditional method of reconciliation known
as Ikwa-ala na Oriko. These methods are explained in relation to sacrifices and
symbols, which have various classifications in the Igbo religious worldview.
Here, the observable symbolic involvement attracts a juxtapositional analysis
between the Oriko meal of reconciliation and that of the Holy Eucharist in some
major circumstances of their relationships. Of course, there are sharp sacramental
differences between them that make the Eucharistic Sacrament outstanding in its
Christocentric nature, and it can have no other equivalent. The second part of the
work, which deals with the Catholic Theology of Sin, is classified into the fifth and
sixth chapters. The fifth chapter traces the biblical understanding of sin in relation
to its social and cultural understandings. Thus, sin is viewed as the fundamental
problem of man. Its consequences are also dealt with, giving credence to the Old
and New Testament notions and implications. Theological knowledge confirms
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that death is one of the major consequences of sin and propagates its eradication
as a solution to man’s problem of evil in the manner that Jesus Christ lived and
taught. In any case, there is the need for repentance after sin. The reason is to
make forgiveness possible, which is necessary for reconciliation in the Theology
of Sin. This chapter clarifies that Jesus Christ, who came to deal squarely with sin
and its consequences, saw a great need for the Sacrament of Reconciliation. He
instituted it and emphasized it as the central focus of His mission on earth. Chapter
six delves into the historical meaning of the sacraments especially the Sacrament
of Reconciliation. This sacrament is treated as the central focus of the mission of
Christ on earth, as has already been said.
The mystery of Christ is further described in relation to His teaching standard,
pastoral life and administration. Clarifications are also given about the aspects of
Christ’s Theology of Reconciliation in various dimensions of virtues in the spiritual life of a Christian. This chapter concludes with a discussion on the relationship
between the Sacraments of Reconciliation and the other sacraments, especially
that of Baptism and the Eucharist.
The third and last part of this work illustrates the theological evaluation of the
relationship between the Ala-dimma cultural concept of the Ndigbo and the Sacrament of Reconciliation. This last part is classified into chapters seven and eight,
which can also be seen as the conclusion of the entire work. In chapter seven,
therefore, the concept of the Ala-dimma method of reconciliation is subjected to
critical analysis. Constructively, a hermeneutical-methodical approach is applied
to reappraise the contextual interpretation in the relationship as well as the difference between Igba-ndu and Oriko concepts, which express the same views of
reconciliation.
If the value of Oriko, especially after its Christianization, can be considered
as an Igbo cultural value of a proven quality, there will be no gainsaying that its
concept can be likened to the virtues of Christian values of the Sacrament of Reconciliation. This is the insight that can be drawn from authentic inculturation, with
reference to reconciliation as a virtue that justifies and effects a moral virtuous life.
To conclude chapter seven, moral free choice, in line with the choice of reconciliation in the life of human beings, is discussed at length. Chapter eight, as the
concluding chapter shows the inferences of the Oriko cultural value of the Igbo
people and the virtues of the Sacramental Reconciliation as laying a basic foundation upon which inculturation can be defined.
In summary, this chapter gives a general conclusion of the entire work, and
draws attention to the aim of this thesis, which is the pastoral and theological
importance of authentic reconciliation. Through the process of inculturation, the
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resolutional equations of the Igbo cultural methods of reconciliation are balanced
with the Sacrament of Reconciliation in the operational life of the people who
are pastorally concerned. To this effect, the liturgical approach to inculturation is
given a priority that will also favour the community and encourage more widespread ecumenism.
All in all, throughout the remainder of this last chapter, new insights are added
to the proposed Igbo Christian rites of reconciliation. References are made to the
Owerri Archdiocesan working document on “Emume Nsacha na Ndozi” meaning, “a ritual purification and peace” and Echema’s proposed Igbo Christian rite
of reconciliation. Above all, the importance is highlighted of the reconciliation
of human beings with themselves, their neighbours and God, whenever sin has
taken place. In other words, a sinner is expected to return to communion with his
neighbours and God after having lost the grace of God. This is a virtue that can
reflect the unity of the communion of the Blessed Trinity. This is a process worthy
of emulation, and can encourage one and all peoples to the final celebration of human salvation from a Christian perspective.
Sources and Bibliography
The main sources of this work include the sequential personal interviews with the
elderly people, traditional titled men, and diviners in Umuohiagu and its neighbouring towns. The interviews included the chairmen of the instituted and conventional peace-keeping groups like the Ala-dimma, Udo-amaka, Oganihu-amaka,
Umunna-buike, Onyeaghalanwanneya, among others. The unpublished constitution of the Ala-dimma – Eziala-Umuohiagu was used, under the leadership and
supervision of their chairman, Chief Julius Eke Njoku, in 1986.
The lectures of Odenigbo and Ahiajoku in different series were succinctly consulted where necessary. Apart from personal experiences gathered as a child who
grew up in the village, personal discussions with elderly people, Priests and Bishops on cultural and natural issues were of great importance to this work. Many
Igbo/African books and articles dealing with basic anthropological and cultural
issues of the Igbo/African people in the families and communities were used as the
primary cultural sources of this thesis.
To balance the interest in inculturation, the Holy Scripture and Catechism of the
Catholic Church were extensively used, as necessary traditional documents of the
Church. In addition, Magisterial documents including Papal Encyclicals, Letters,
Exhortations and that of the Constitutions in corroboration with the Declarations
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and Instructions from the Church’s Council and Commissions proved useful. Of
good use also in this work were Synodal Documents and Episcopal Conferences.
Theological encyclopaedia and many other theological books written by renowned and erudite theologians were cited. The shared cultural, theological ideas
and experiences in this work were invaluable. They give also an insight into the
need and search for authentic inculturation. At the same time, they can challenge
the Church’s present administration on the practice of the realistic oneness of the
Church, as the name ‘Catholic’ depicts. Tolerance and accommodation, as typical
marks of the Church instituted by Christ, must be demonstrated as the Church’s
primary nature among other characteristics. This thesis, therefore, does not only
encourage the inculturation process as a new method of evangelization; at the
same time, it challenges other people to research deeper in the future. In doing so,
one can contribute to the enrichment of the Sacraments of reconciliation and the
Eucharist as well as other Church’s values of faith and evangelization, and above
all, render constructive criticism on any unclarified issue that can be found in this
academic work.
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