THE CONCEPTS OF REBIRTH (INYO/ILO UWA) AND PERSONAL DESTINY IN TRADITION, ESPECIALLY IN IGBO CULTURE

THE CONCEPTS OF REBIRTH (INYO/ILO UWA) AND PERSONAL DESTINY IN TRADITION, ESPECIALLY IN IGBO CULTURE.

The making of a person has many steps. It starts with the body’s creation (ahu). This happens when the male ‘child seed’ (ure nwa) or ‘blood’ (obara) is put into the female womb (akpa nwa) through repeated coitus. But more significant than the body’s formation is the identity of the person who ‘returns’ in the child.

The process of returning in a new baby is called “INYO UWA” (reincarnation).

People hope the one who returns is a respected ancestor. Finding out who comes back is made possible through a ritual called “Igba Afa agu” (finding the agu). So, some Igbo call the returning person agu.
Certain physical traits are looked for in the baby to confirm the agu’s identity.

Also, living elders or local spirits might influence the baby’s identity.

Some living elder can reincarnated/returned back to the same family, it can be to the paternal or maternal side …In this case, whatever happens to someone’s Chi, same person will or must undergo the same no matter what happens..

The body’s formation and finding out who has come back, there’s a third crucial factor: the personal Chi.

Every person (soul) comes from a spirit world. Before entering the body, they meet their personal Chi at a crossroads (aba uzo). They make a deal with their personal Chi about their destiny. Then, the soul enters the body at birth through an act of their personal Chi, becoming a living baby whose destiny is already decided. At this stage, it’s declared that a certain ancestor, elder, or spirit has returned in the child.

The term ‘INYO/ILO UWA’ is seen as ‘reincarnation.’ This makes sense because all souls come from the spirit world of the dead. So, calling this returning reincarnation is understandable.

But people have always asked these questions;
How can living elders be reincarnated? And why do people continue the cult of the ancestor who was reincarnated in the child?

Such practices aren’t easily explained.

Some people are of the opinion that It’s more reasonable to see ‘inyo/ilo uwa’ as a connection between the person and beloved ancestors.

These ancestors become protectors or role models for the newborn, offering guidance and support. Even if the returning person is a living human or a local spirit, they provide the same protection. Eventually, when they become ancestors themselves, they fully embrace this responsibility.

Once the Igbo person’s identity is known, a personal Chi symbol is made. This symbol, called nkpulu Chi, represents both the personal Chi and the returning ancestor. It’s kept in a container and guarded carefully by the family.

Another object related to the personal Chi is the Ikenga, which represents strength and success for men.

Various terms describe this personal Chi, showing its importance in shaping the individual’s life.

In relation to Chi/Chi-ukwu, the ultimate source of life, the personal Chi is seen as an extension. When someone dies, their personal Chi returns to Chi-ukwu.

Unity and continuity are essential in tradition, supported by family bonds and ancestral protection. This ensures the continuation of life and gives it meaning, guided by the personalized destiny bestowed by Chi/Chi-ukwu.

Thus, Chi/Chukwu offers stability and purpose, grounding the Omenani worldview in a deep understanding of ultimate reality.