SHANGDI IN IGBO CONTEXT: A COMPARATIVE ANALYSIS OF THE SUPREME

BEING IN THE IGBO AND THE CHINESE CULTURES

DEPARTMENT OF LINGUISTICS, AFRICAN AND ASIAN STUDIES

CHAPTER ONE

BY

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 CHAPTER ONE

INTRODUCTION

1.1 Background of the Study

What is Supreme Being? How do people perceive them? What inherent connotation do they

have? Webster (1983) defined being as the state of being divine, it could come in the form of a

deity, godhead or godhood. A deity is a god or someone exalted or revered as supremely good or

powerful to be ranked as a god because he or she has the essential nature to be qualified as a

divinity. Its origin can be traced to Middle English that called it divin, the anglo-french, from

latin it was called divinus and from divus or god. The Latin connotation of divinity can be seen

as divinus which could be a god, a soothsayer or a divinare. Oxford Dictionaries inferred two

connotations in the conceptualization of Supreme Being; it could be the study of religion which

is called theology or the state of being divine, a divine being, a god or goddess (Dictionary,

2008).

The Chinese strongly affirm that in every area of their human life one must evoke a certain belief

or practice. To them gods, spirits, ghosts, demons surround every situation in which they find

themselves. Chinese culture upholds that the stars decide their fate, heaven and earth possesses

them, and man has to know how to apply the rules or to protect himself against the supernatural

powers or to gain their favors. To them the art of living is the art of coming to an understanding

with the divine forces and neutralize the hostility of superior forces by magic practices and

devices. What human existence comprises for the Chinese is not only the time between birth and

death but the time after death as well. His fate after death and during his lifetime is highly

influenced by his actions during his lifetime. The Chinese see themselves as existing in a

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boundless universe in which they have to maintain their position through surviving the

unalterable principles of order.

The universe has orders in which they have to comply with, although there are hostile forces, the

Chinese don’t believe that they have to accept them as blind fate, they can be influenced or

manipulated through higher purposeful forces. Throughout the history of China till date, the

Chinese expose themselves as a spiritual people firmly planted in the soil of earthly reality who

believes that the supernatural provides them with the guidelines for social conduct (Eder, 1973).

Glaring in Igbo philosophical tradition is the science of things through the ultimate causes. Igbo

metaphysics, which is the epicentre of Igbo philosophy, engages in critical, orderly, systematic,

logical, rational and comprehensive investigation of the ultimate principles of reality, the study

of being and that of the universe (Ogugua, 2003: 1). Igbo metaphysics therefore recognizes the

phenomenon of causality in nature based on the principle of sufficient reason that whatever

exists must have justification for its existence and must have a cause (Nwigwe & Emedolu,

2004: 153). Thus, the Igbos based on experience hold that the Supreme Being that is the first

cause of all things exists, but because of his great distance in the heaven, he created several

lower Deities to superintend different parts of the universe. Equiano records this Divine distance

in 1789, when he notes that the Igbo believes in one creator of all things who lives in the sky;

who does not eat but smokes a pipe (1967: 10). The Supreme Being in Igbo context is in fact

perceived and explained as the highest in the hierarchy of Supreme Beings.

Even in the Igbo understanding of man, metaphysics and philosophy of life, the Supreme Being

“is always at the peak oozing out vital force to the existents and sustaining these existents”

(Ogugua, 2003:8). In short, the ontological thought of the Igbos reveals it as a truism that the

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Supreme Being holds the chain of relationship among beings in the Igbo world and beyond.

After him comes other existent realities like the gods, ancestors, spirits, man, animals, inanimate,

etc through whom he replicates his potency. Indeed, the Igbos know and believe in the Supreme

Being from the beginning of their existence hence the existence of God is monotonously

captured even in their names and titles (Ukaegbu, 2005:54).

In Igbo traditional thought and religion therefore, the Supreme Being “Chukwu” ranks highest

not only in the spiritual realm but in the physical world. The Igbo concept “Chukwu” which

designates the high, great or big God with many other names like “Chineke” and “Osebuluwa” is

universally recognized in diverse Igbo communities (Agbedo, 2010:107). The concept however

is a combination of the Igbo words; “Chi”(spirit) and “ukwu” (great, big or high). When the

Supreme Being is called “Chineke”, it is a combination of Igbo words “Chi” (Spirit), “na” (that

or who) and “eke” (create) designating the spirit that creates or causes everything into existence.

When Igbos call him “Osebuluwa” or “Olisebuluwa”, it is a combination of the words “olisa”

(God), “bulu” (carry) and “Uwa” (world), meaning the Supreme Being who carries and sustains

the world. These names however manifest various functions of the Supreme Being and his place

in human existence as perceived by indigenous Igbo people.

Within the hierarchy beings in Igbo philosophic worldview, in which the Supreme Being

“Chukwu” is at the apex exists a web of ontological mutual relationship reverently recognized by

the indigenous people. This is why researchers on Igbo thought generally agree that Igbo people

are very religious. Metuh alludes to this religiosity when he observes that one will not be too

long in Igbo country to know the elaborate position of the Supreme Being in Igbo consciousness,

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and how frequently this being features in their daily speech. In addition, one will not search long

to discover how meticulous and pertinacious the Igbos attach themselves to the Supreme Being.

This inclination makes it possible for the Supreme Being to feature prominently and frequently

in the consciousness daily and existential engagements of the Igbo (Onuigbo, 2004: 22). In Igbo

ontological thought therefore, it is an aberration to talk of community devoid of the Supreme

Being. He is always at the peak of human thought, expressions, actions and activities. One of the

early British that visited Igbo hinterland in 1869 prior to the advent of Christianity even noticed

this religious consciousness and remarks that Igbo people never speak of futurity without

admitting “ahinze tsukwu” that is, if it pleases the Supreme Being (Metuh, 1985: 48).

The absence of documented religious beliefs in traditional Igbo society due to non-existence of

developed system of documentation among the people has resulted to gross misconceptions and

misrepresentations of Igbo thought on the Supreme Being by various thinkers. Hence, these

thinkers created ontological gaps as they reconstruct Igbo religious experience and thought

several years after its contact with other cultures. Despite the philosophical debate on Igbo

thought regarding the Supreme Being, it has always been taken for granted that the traditional

Igbo had a firm belief not only in the Divinities but particularly in the Supreme Being whom

they view as invincible, sovereign and benevolent. Thus, sub Igbo groups may have popularized

their Deities as the Supreme Being “Chukwu”, it does not remove the fact that Igbo thought pre-

existed these Deities which emerged sometime in Igbo history.

1.2 Statement of the Problem

It has been seen that supreme beings are supreme by virtue of their unique nature, not necessarily

by virtue of their achievements or exploits. Supreme being, by its very nature, underlies all that

is; its character stands in a direct relationship to what exists, what is ontologically true. In this

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connection, supreme beings are often invoked as witness to oaths, as witness to what is. In

northwestern Sumatra, among the Batak peoples, reference is made to Debata. When he smiles,

his mouth opens to reveal his teeth in the form of lightning. He is invoked in oaths taken over

serious matters. He punishes perjury with bolts of lightning. On Ceram, people swear to the truth

by Upu Langi ("lord heaven") and his female counterpart, Upu Tapene. Otherwise, there seems

to be no regular cult offered to them. Swahili speakers frequently testify to the truth of an

assertion by swearing to "Mungu mmoja" ("the one god") or by saying "Mungu anaona" ("God is

watching").

By no means are supreme beings always portrayed as creators. Nevertheless, cosmogonic

activity is the single activity that befits their foundational character, their role as the ground of all

existence. Some supreme beings leave no room for doubt about their cosmogonic activity. Their

powerful thought alone brings the world into being. Such is the manner in which Wakonda, the

Omaha Supreme Being, created the world. At first, all things were in his mind. The same is true

of the Winnebago creator, Earthmaker. Creation proceeds from his thought. When he wishes

something, it comes to exist, just as he wishes. It has already been seen how the Witóto supreme

being, called Nainuema ("he who is appearance only"), ties a phantasm to his breast with his

dream-thread in order to create the world. The Maidu of California believe that Ko'doyanpe

("earth namer") brought about creation after long and intense thought. Likewise, Dasan, the high

god-ancestor of the northern Pomo, called the world into being with his words. Whether such

sublime notions are preserved from the most archaic traditions or whether they are the fruit of

more recent theological speculations that have purified and rarefied earlier ideas is a matter of

some dispute.

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1.3 Aims and Objectives of the Study
The main aim and objectives of the study is to investigate a comparative analysis of the Supreme

Being. Therefore, the following aim and objectives are to be considered this research:

i. To ascertain the history of scholarly interpretations of the origin, nature, meaning and
complex supernatural Chinese and Igbo Supreme Being.
ii. To determine the epicentre of Chinese and Igbo context philosophy, engages in critical,
orderly, systematic, logical, rational and comprehensive investigation of the ultimate
principles of reality, the study of being and that of the universe.

iii. To find out the specific historical forms of supreme beings as the highest in the hierarchy
of Beings in Chinese and Igbo context.

iv. To determine the Chinese and Igbo modalities of being from a rock to heaven are integral
parts of a continuum.

v. To determine the power, attributes, values and traditions modelled on rules and
regulations set by supernatural beings or deities in Chinese and Igbo context.

1.4 Research Questions

Based on the objectives of the study, the following research questions offer direction to the

researcher in carrying out the study:

i. What is the history of scholarly interpretations of the origin, nature, meaning and
complex supernatural Chinese and Igbo Supreme Being?
ii. How does the epicenter of Chinese and Igbo context philosophy, engages in critical,
orderly, systematic, logical, rational and comprehensive investigation of the ultimate
principles of reality, the study of being and that of the universe?

iii. What is the specific historical form of supreme beings as the highest in the hierarchy of
Beings in Chinese and Igbo context?

iv. How does modalities of being from a rock to heaven are integral parts of a continuum in
Chinese and Igbo context?

v. What is the power, attributes, values and traditions modeled on rules and regulations set
by supernatural beings or deities in Chinese and Igbo context?

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1.5 Scope and Limitation of the Study
This study covers the areas of Supreme Being in Chinese and Igbo cultures. It is also an

interdisciplinary fields of research pertaining to particular geographical, national/federal, or

cultural regions.

This research work would be limited to the Supreme Being in the Igbo and the Chinese cultures.

It should be emphasized that considering the time given for this research, there will be deficiency

in the collection of data required for analysis.

1.6 Significance of the Study

Although, there might have been a lot of works written on a comparative analysis of the Supreme

Being but few have touched the importance of this Supreme Being. Supreme Beings are

divinities whose importance and nature reveals a unique quality of being generally, a

transcendent spiritual power in a culture's religious system. Such divine beings figure in many

different religious systems, yet they manifest values and symbolic associations that display

remarkable in Chinese and Igbo context.

1.7 Research Methodology

Data for this work was obtained through homogenous purposive sampling because both the

Chinese and the Igbo cultures have a set of characteristic, which is the existence and belief of a

supernatural being. Supreme Being, deities and supernatural beings serve as the theoretical

framework for this research work. This research work was analyzed through typical case

sampling in which the study of Supreme Being was divulged in two different cultures.

This research work also approaches this topic from the categorization of religions. This has been

divided into monotheistic, polytheistic, henotheistic and non-theistic forms of religion by

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scholars. This work intends to examine the works of different ethnologists who have delved into

the subject matter of Supreme Being while trying to make a comparative analysis. This work

assumes a dynamic and negotiated reality that both the Chinese and the Igbo context hold in high

esteem Supreme Being within their societies. It further aims at understanding human behavior in

the context of their religious practices. This research work will be text-based therefore it would

explore Supreme Being from existing theories and the actions of those that reside in these

communities. This work would be purely qualitative in approach because it would offer insights

into our target audience (Chinese and Igbo context) perception and behavior as regards Supreme

Being.

1.8 Conclusion
Attempts have been made in this literature work to identify the similarities and the polarities

between the notion of Supreme Being between the Chinese and the Igbo cultures. One unique

conclusion to infer is that Supreme Being in both cultures are craftily embedded in their

traditions, values, historical fables and myths.

Supreme Being from these cultures are also seen as supernatural beings and specially identified

physical beings which have been transformed into the realm of divinities. Furthermore, Supreme

Being in these cultural context have divulged that most of them evolved through the reflections

of the forces of the Universe. Supreme Being in this context has revealed that most of them

evolved through the reflections of the forces of the Universe. Central to the belief is that these

gods were assumed to have created the world and we humans, they existed to ensure the proper

functioning of our universe.

Both Chinese and Igbo traditional religions are polytheistic, there are many different deities that

they worship and they serve different human needs. It is on this basis that we can say that every
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phenomenon either artificial or natural has one or more deities which are designed in a complex

celestial hierarchy. We can also observe that these Supreme Being have their own special area of

power and influence, they have their dedicated places of worship such as shrines or temples and

their tradition of worship is transferred through generations.

It is therefore not surprising to find among these two cultures, the radical Chinese terms for the

universal God are Tiān 天 and Shàngdì 上帝 (the "Highest Deity") or simply Dì 帝 ("Deity"),

Tàidì 太帝 (the "Great Deity"), Huáng Tiān 皇天("Yellow Heaven" or "Shining Heaven") et.c.

The Igbo concept “Chukwu” which designates the high, great or big God with many other names

like “Chineke” and “Osebuluwa” is universally recognized in diverse Igbo communities

(Agbedo, 2010:107). The concept however is a combination of the Igbo words; “Chi” (spirit) and

“ukwu” (great, big or high). When the Supreme Being is called “Chineke”, it is a combination of

Igbo words “Chi” (Spirit), “na” (that or who) and “eke” (create) designating the spirit that creates

or causes everything into existence. When Igbos call him “Osebuluwa” or “Olisebuluwa”, it is a

combination of the words “olisa” (God), “bulu” (carry) and “Uwa” (world), meaning the

Supreme Being who carries and sustains the world. These names however manifest various

functions of the Supreme Being and his place in human existence as perceived by indigenous

Igbo people. While some worship these being to achieve transcendence, others engage in this

ritual to discover their path in life. They aim at achieving a state where they exist beyond the

physical needs and realities of this world, this thriving in a spiritual or a religious realm.

In this research work, it was also observed that both cultures practice the concept of Apotheosis.

A traditional situation in which these cultures have glorified certain individuals to a divine status.

Scholars have also termed this divinization or deification. Certain individuals in these cultures

which have distinguished themselves through extraordinary deeds, efficacious legacies, grand

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selflessness and humane acts have been uplifted to this status. A popular one in the Chinese

culture is Guan Yu and in the Igbo culture we have “Osebuluwa”.

These were human mortals both elevated to the realm of divinities. This work also identified that

there were Supreme Being that existed to regulate human conduct and action. They exist in both

societies to ensure encroachment and infringement of the people‘s rights by others and to ensure

a just society.

For instance in Chinese culture, Guan Yu is seen and worshipped as “Guan the Holy Great

Deity; God of War Manifesting Benevolence, Bravery and Prestige; Protector of the Country and

Defender of the People; Proud and Honest Supporter of Peace and Reconciliation; Promoter of

Morality, Loyalty and Righteousness”. In Igbo culture, “Osebuluwa”, When Igbos call him

“Osebuluwa” or “Olisebuluwa”, it is a combination of the words “olisa” (God), “bulu” (carry)

and “Uwa” (world), meaning the Supreme Being who carries and sustains the world. These

names however manifest various functions of the Supreme Being and his place in human

existence as perceived by indigenous Igbo people. In conclusion, this research work ascertains

that supreme being serve as variety of purpose in both societies, they existed to regulate human

action, interfere in the worldly and the earthly realm of affairs and united groups of people

around their different countries.

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