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In Igbo Cosmology, God Does Not Create Human Beings

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In Igbo Cosmology, God Does Not Create Human Beings

Yes, in Igbo cosmology, God is not the creator of human beings as is found in the Christian or biblical story of creation. He also does not decide the destiny of human beings or when human beings should die. The creator of human beings in Igbo cosmology is chi, which Achebe translated as “personal god”. Each person has his or her own chi. Even animals have their own chi. Each person is created by chi. Each person’s chi is different. That is why Igbos say: Otu nne naamụ ma otu chi adụghụ eke (One mother may bear different children but one chi does not create them.) This is the source of the belief of the Igbos in the uniqueness of every individual.

The Power of Chi
Whether a person excels in life or not does not depend on God’s favour. It depends on the person’s chi. That is why the Igbos have names like Chinwoke and Chijioke (chi is in charge of sharing or allocating fortunes.). That is why any time something bad happens to an Igbo person (including the staunchest Christians even today), the person would exclaim: “Chi m e gbuo m ooo!” (My chi has “killed” me!). In fact, before the chi creates a person and sends the person into the world, the person and the chi will sit down and have a tête-à-tête. It aligns with the democratic ideology of the Igbo people. It is at that parley that the person’s fate is determined. That is where it is determined how long the person will live, where the person will be born, what the person will be, etc. That is why whatever happens to a human being, Igbos will say: O bu otu ya na chi ya siri kpaa (That is what he/she and his/her chi agreed.)

The Unbreakable Bond
People are encouraged to strive for success in life. That is why the Igbos say: Onye kwe, chi ya ekwe (If a person says yes, the person’s chi will concur.) But each person is like an animal held on a leash by the person’s chi. The animal can play, run and jump within the length of the rope, but not beyond it. Therefore, nobody can rise beyond what his/her chi has determined for him/her. That is why it is advised that when people have done their best but their chi says no, they should not be blamed (O mebere ma chi ya ekweghi, onye uta atala ya). Sir Warrior used it in his great song Nwanne Awu Enyi.

The Igbo Philosophy
Any time a person is due to depart from this world in line with the prenatal agreed length of time with the person’s chi, the chi will kill the person. Once the chi decides to kill the person, nobody can stop it. If there is a conspiracy against a human being but the person’s chi is not agreeable to it, that plot will not succeed. That is why the Igbos say that whatever conspiracy against a human being is futile if the person’s chi is not part of it. It is also believed that a human being can fight a monster with 20 heads and win but no human being can fight his or her chi and win. That is the crux of the story of the great warrior Ojaadili in Igbo folktales.

Good and Bad Chi
Interestingly, the Igbos say: Onye ka mmadu ka chi ya (Whoever is greater than another is greater than that person’s chi.) That is why the Igbos say: Onye na-ar onye ka ya anya na-eme ya nkiri (Whoever is eyeing his/her superior is merely admiring the person.) Finally, the Igbo cosmology has no angels or devils. It has chi oma and chi ojoo (good chi and bad chi). Each person can have a good chi (chi oma) or a bad chi (chi ojoo). If a person meets with too much ill luck, the person is told to reject his/her chi, die and come back to life with a
brand new chi.

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Pacific Island Nations Lead the Charge in Climate Action

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Despite contributing a mere 0.03% to global greenhouse gas emissions, Pacific Small Island Developing States (PSIDS) are setting a powerful example in climate leadership.

A new report by the UN Climate Change Regional Collaboration Centre for Asia and the Pacific reveals that these nations are making significant strides in meeting the goals of the Paris Agreement.

The 14 PSIDS have demonstrated their commitment to reducing emissions and promoting sustainable development.

All 14 countries submitted their first round of Nationally Determined Contributions (NDCs) by the end of 2015, with 11 submitting updated or enhanced versions since then.

These NDCs outline ambitious targets in renewable energy, sustainable transport, and nature-based solutions.

Six PSIDS aim for 100% renewable energy, showcasing a commitment to reducing dependence on fossil fuels.

Countries are also exploring eco-friendly transportation options to minimize emissions and initiatives focus on preserving and restoring natural ecosystems to mitigate the effects of climate change.

The Pacific Island nations are reframing climate ambition as a regional issue, intersecting with identity, sovereignty, and development.

The 2050 Strategy for the Blue Pacific Continent highlights the importance of ocean-based solutions and regional collaboration.

Several countries in the region are taking bold steps to address climate change.

Fiji was the first country to ratify the Paris Agreement and preside over a UN Climate Conference (COP 23).

The Marshall Islands was an early submitter of Intended Nationally Determined Contributions (INDC) and has integrated youth participation and Indigenous knowledge into its national climate agenda.

Papua New Guinea was the first to formally submit an NDC, with a target of 100% renewable energy by 2030.

Vanuatu is committed to rapidly phasing out fossil fuels and transitioning to a circular economy, with NDC targets conditional on scaled-up international support.

As the global community prepares for the third round of NDCs, the Pacific Island nations offer a clear message: the next generation of NDCs must aim higher and go further, turning ambition into action and action into survival.

With climate change posing existential threats to these nations, their commitment to limiting warming to 1.5°C is not just about reducing emissions – it’s a matter of survival.

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Nigeria Introduces National Flood Insurance Policy to Mitigate Flood Impact

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The Federal Government of Nigeria has taken a significant step towards mitigating the impact of flood disasters with the adoption of the National Flood Insurance Policy (NFIP).

Announced on June 26, 2025, in Abuja, the policy aims to provide a financial safety net for individuals, businesses, and communities affected by flood-related disasters.

The NFIP will provide financial protection to individuals, businesses, and communities, enabling swift recovery from flood-induced losses and ensuring long-term resilience.

This proactive approach to flood risk management emphasizes preparedness and mitigation over reactive responses.

The policy advocates for standalone flood insurance policies, which offer clearer and more comprehensive protection, promote better risk management, and support disaster recovery efforts.

The national framework will guide the implementation of a robust and inclusive flood insurance system, protecting vulnerable populations, supporting rapid post-flood recovery, and enhancing national resilience.

A technical committee has been tasked with developing the National Flood Insurance Policy and Implementation Framework, defining clear timelines, assigning responsibilities, and developing monitoring mechanisms to ensure effective implementation.

However, challenges such as inadequate infrastructure, lack of inter-agency coordination, and cultural barriers may hinder the policy’s success.

The adoption of the National Flood Insurance Policy is a significant step towards building resilience in Nigeria.

By providing a financial safety net and promoting proactive flood risk management, the policy has the potential to reduce the economic and human toll of recurring floods.

As Nigeria embarks on this journey, it is essential to address the challenges and ensure effective implementation to secure a more resilient future for its citizens.

The policy will be implemented in collaboration with relevant stakeholders, including the National Insurance Commission (NAICOM), Nigerian Meteorological Agency (NiMet), and leading underwriters.

The NFIP will offer structured coverage for residential properties, commercial enterprises, agricultural investments, and public infrastructure, with subsidized premiums to make it affordable for low-income households and vulnerable small businesses.

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Africa’s Nuclear Dilemma: Risks and Benefits Weighed

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As Africa navigates the challenges of climate change, energy poverty, and sustainable development, a growing number of nations are considering nuclear energy as part of their energy mix.

However, critics warn of the dangers of nuclear power, citing risks to human health, the environment, and the high upfront costs of building nuclear power plants.

Thirteen African countries, including Angola, Burkina Faso, Egypt, Ethiopia, Ghana, Kenya, Morocco, Namibia, Nigeria, Senegal, Tanzania, Rwanda, and Uganda, plan to roll out nuclear power plants.

Proponents argue that nuclear energy can provide reliable and constant electricity, driving industrialization and economic growth.

Critics argue that renewable energy sources, such as solar, wind, hydro, and geothermal power, are cleaner, safer, and more cost-effective.

Africa has an abundance of renewable energy resources that can be harnessed to generate electricity.

Many African countries are already investing in renewable energy projects with promising results.

A report by 12 civil society organizations warns against the dangers of nuclear energy, citing its slow delivery, high costs, and risks to human health and the environment.

The authors call for an end to plans to spend billions on building new nuclear power plants, arguing that funding could be better spent on renewable energy projects.

As Africa weighs the benefits and risks of nuclear energy, prioritizing clean, safe, and sustainable energy solutions is essential.

Renewable energy sources offer a viable alternative to nuclear power, providing a cleaner, safer, and more cost-effective way to generate electricity.

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