Igbo Jews in West Africa
Ome'n'na
Omenana is the equivalent of the Tora/Judaism for the Igbo people. It is the entire culture - the religious ideas and practices - of the Igbos. Omenana is a phrase, a compound word, which hides much valuable information. In English, Ome'n'ana means "what to do in the land": Ome means "what to do in," n means "the," and ana (in this context) means "land."
In Igboland, it is believed "that the land vomits out people who commit aru (abomination)." Within the framework of Omenana, aru is thought to pollute the people who commit it, as well as make them unfit to reside on the land. Apart from the loss of land, Igbos believe that committing aru and njo ("sin") brings about death, sickness, poverty, and suffering. The purpose of Omenana is to help the Igbo Jew establish a positive relationship, so to speak, with Chukwu - the great God.
Chukwu (God)
Igbo Jews refer to God as Chukwu ("great God"), Chineke ("God the Creator"), and Chukwu Abiama ("God of Abraham"). Another title of God is Ama ama amasi amasi, which means "He that is known but can't be known fully." This indicates a key concept of Igbo theology - the ineffability of God. As a great Igbo historian wrote, "The first item...is the being known in English as God. It is the first in having no origin and no ending, in being the creator and ruler of all that has ever existed in the past, that exists in the now, and that will exist in the future...in truth, we do not know its name."
Monotheism is central to the Igbo Jews' beliefs. Not only are there no other gods in the Igbo cosmology but there isn't even a word for "gods" (in the plural)! Although there have been some Igbos who have brought in foreign deities over the course of time, these are acknowledge as foreign aberrations and not part of normative Omenana. Unfortunately, due to the persecution of foreign colonialists, many modern Igbo Jews have taken up Christian beliefs; it is the goal of the Igbo Israel Union to help these Igbo Jews return to a life of Omenana.
Life Cycle Events
Omugwo (seclusion of a woman who has given birth). From the time that an Igbo woman gives birth, she is in a state of omugwo. Like a woman during the time of her menstrual cycle, a mother who has just given birth is viewed as nso, meaning "sacred" or "ritually impure." While the new mother is in the state of omugwo, she is brought to a different house which is festooned with fresh palm fronds.
Ibi ugwu (circumcision). All Igbo males are circumcised on the eighth day, as has been the custom since time immemorial and has the authority of Omenana. Igbo scholars point to this custom as proof of the Igbo-Israelite relationship. It is estimated that today there are over eighteen million Igbo males who have been thusly circumcised.
Iba afa (baby naming. An Igbo child may be named on the very day of its birth, although it is customary for some Igbo communities to name the child on the ninth and for others to name it on the twenty-eighth. Every family member endeavors to be present at the baby naming; when all are assembled, the ceremony begins with the happy mother bringing out her child. After handing the child over to the oldest male member of the family, who is the first to name the child, the father is next in line to provide the child with another name. Every person gathered at the ceremony may give the newborn child a name.
Among the Igbo Jews, names given to children reflect experiences that the parents and other family members have had; for example, if an Igbo couple have waited many years for a child, they might name it "Ogwalu Onyekwe," which means "He who is told will not believe, that a child will still come after all these years." It is also a general rule among Igbo Jews to compound their children's names with the names of God, in keeping with the practice among biblical Jews.
After everyone has given the baby a name, the oldest male family member asks for quiet and starts praying to Chukwu, begging that the good deeds of the newborn's ancestors be remembered and considered, and used to guard and protect the child throughout life. After these praises and supplications, he hits his staff on the ground and all present answer Ihaa ("Amen").
Iputa na omugwo (coming out from seclusion). At the end of the new mother's seclusion, she engages in a ritual immersion in a flowing stream or river. Upon her return, the entire family throws a happy feast for the extended family and friends, who come with gifts and presents.
Ima mmonwu (coming-of-age rite for young men). When they come of age, young Igbo men are initiated into the history and deeper lessons of their clan by their (masked) elders. During the night of the rite, the young men are lectured with the accompaniment of music (and the liberal passing-round of palm wine). They are "interrogated" about their youthful misdemeanors and fully educated about the requirements of life according to Omenana. When their lesson is complete, the young men are asked to start dancing and are subsequently joined by their elders. Just before dawn, all that they have been taught over the night is restated to them - and with that, the rite is complete.
Iru mgbe (coming-of-age right for young women). For a young Igbo woman, the process of Iru mgbe starts at an early age. Over time, she learns all the secrets of managing a house and raising a family. The final ceremony is held between the ages of fifteen and eighteen; her parents prepare for her a great feast and a proclamation is sent around to all their relatives and friends inviting them to attend the celebration. The ceremony starts at around noon, with the elder of the girl's family making a speech about this milestone in life and is followed by several other speeches. Afterwards, the feasting and dancing commence and continue until the evening.
Inu nwanyi (marriage). To the Igbo Jews, marriage is the primary institution that guarantees the survival of the family and the society. Individuals who deliberately avoid marriage are scorned, and "bachelors for life" are called ofeke (a "non-serious person"). No Igbo likes to be an ofeke, so everybody strives to marry.
The Omenana demands that a man be economically secure before marrying. He must have a trade or occupation, as well as a (small) farm (at the very least). In addition, he must build his own house along with a separate home for his wife. When he is finally ready to get married, the young man will declare his intent to his parents, who will in turn inform the entire extended family of the news, whereupon all will begin to search for a bride. The major quality that Igbo Jews look for in a wife-to-be is good character; as the saying goes, "Agwa wu mma nwanyi" - "Good character is a woman's beauty."
Among Igbo Jews, intermarriage with non-Jews is abhorred. It is preferred that a marriage take place within the clan or with neighboring clans. By the same token, it is forbidden, according to Omenana, for two people to marry if they are related by blood (within the extended family).
The engagement ceremony - Ime ego - takes places in the bride's family's home. Canopies made of palm fronds and sticks are erected, under which the ceremony will take place and everyone will sit during the feast. The ceremony begins with the various well-spoken family members sharing wise aphorisms about successful marriages. After some time, quiet is asked for and the elder of the bride's family begins blessing the new couple. During the ceremony, the groom presents his future mother-in-law with gifts. After this concludes, the feasting and drinking continue, and the bride's and groom's families settle the bride-price.
The marriage ceremony - Ime ogodo - also takes place in the home of the bride. With much feasting, drinking, singing, dancing, and all-around merrymaking, the newly-married couple will be called up from under their wedding-canopy to dance together. After this celebration the bride's family gives her a dowry and the young couple is ready to officially start their married life.
