NAME: DIKE EMMANUEL CHINWINKE.

REGISTRATION NUMBER: EE/22/479.

DEPARTMENT: ELECTRICAL ENGINEERING.

COURSE CODE: GST 102.

COURSE TITLE: FUNDAMENTAL

PHILOSOPHY.

NAME OF LECTURER: FR DONATUS.

TOPIC: SUMMARY OF THE IGBO SOCIO-

RELIGIOUS MILIEU
TABLE OF CONTENT
 The Igbo socio-religious milieu.
The family structure.
The Umunna unit.
The village unit.
The town unit.

 The obi ( Umunna )

Definition of the obi.
The Functions of the obi.

 The ofo
Definition of the ofo.
The Functions of ofo.

 The kindred
Definition of the kindred.
The functions of the kindred.

 The village-unit ( ogbe )

Definition of the village-unit.
The functions of the village-unit (ogbe).

 The town unit ( obodo )

Definition of the town unit.
The functions of the town unit ( obodo ).
Bibliography
The Igbo socio-religious milieu
The Igbo socio-religious milieu is a complex and vibrant system that
encompasses the beliefs, practices, and social structures of the Igbo people in
Nigeria. Rooted in a rich cultural heritage, Igbo society is characterized by a
unique blend of traditional religious beliefs and Christian influences.
According to Basil Davidson in a work on African cultural history observed that
the Igbos: uncommonly among Africans have been markedly success oriented,
egalitarian but individualistic; they have thought it an essential aspect of the
‘right and natural’ that talent should lead to enterprise to promotion, and
promotion to privilege. They have insistently stressed social mobility.
At the core of Igbo religious beliefs is the concept of a supreme being known as
Chukwu or Chineke, who is seen as the creator of the universe and the source of
all life. Alongside this monotheistic belief, the Igbo also venerate numerous
deities and spirits, including Ala, the earth goddess, and Amadioha, the god of
thunder and lightning. Religious rituals and ceremonies play a central role in
Igbo society, often involving sacrifices, prayers, and divination. Traditional
religious practices are intertwined with various aspects of daily life, including
birth, marriage, and death, as well as agricultural and communal activities. In
Igbo communities social and religious units are hardly distinguishable. The social
setup is also closely connected with political organization. Consequently a quest
of the socio-religious mentality of the people implies a political dimension.
The traditions governmental instruments are the family leaders, age-grade
associations, title-making societies, and dibia. The stages of socio-religious
groupings discernible are: Thefamily structure, the umanna unit, the village unit,
the town unit.

 The obi (Umunna)

In Igbo culture, the term "obi" refers to the extended family or kindred group. It
represents a fundamental social and religious institution within the Igbo
community. The obi (also known as umunna) is comprised of individuals who
can trace their ancestry back to a common ancestor or founding father. The obi
plays a crucial role in the socio-religious milieu of the Igbo people, providing a
sense of identity, belonging, and communal support.
When the male descendants of the nuclear family grow to maturity and marry,
they, their wives and children still have a social connection as belonging to one
large family. They are extended family members. In some places, this structure
comes under such names as umu-eke, umu-n’onovo, that is, the children of
onovo, etc. in this case the entire household is called Okpara, the eldest living
male descendant of the eldest son of the nuclear family. Again, like the head of
the family, he performs social, political and religious functions on behalf of the
extended family. Everybody looks up to him for leadership, counseling, and
blessing. He settles problems regarding marriages, land and similar minor
matters.
Overall, the obi (umunna) holds a significant position in Igbo society, providing
a social support system, preserving cultural heritage, and serving as a vital link
to the spiritual realm through ancestral veneration and religious practices. It
represents the interconnectedness and unity of the Igbo people, emphasizing
the importance of communal ties and shared responsibilities.

 THE OFO
The ofo is a sacred symbol typically made from a carved piece of wood, ivory, or
any other material considered suitable. It takes the form of a short staff or rod,
usually decorated with intricate carvings or symbols. The ofo represents the
embodiment of ancestral spirits and is believed to possess spiritual and
supernatural powers. It holds great significance within the Igbo socio-religious
milieu and is often associated with ancestral worship and divine authority. The
ofo is the greatest treasure that the Okpara of the family guards is the ofo of the
family. In the Igbo socio-religious context, the ofo serves several important
functions: Symbol of Authority, Spiritual Protection, and AncestralConnection.
Ofo is a ritual symbols of authority among the Igbo (Ejizu, 1986).

 THE KINDRED
In the Igbo socio-religious milieu, the kindred, also known as "umuada" or
"umunna," refers to a larger extended family group that shares a common
lineage and ancestry. It is an essential social and religious institution in Igbo
culture, representing a unit of kinship and communal identity.The kindred is
composed of individuals who can trace their descent back to a common ancestor
or founding father. The kindred plays a significant role in Igbo society and
encompasses various functions: Lineage and Heritage, Social Support,
Governance and Decision-making.( onwuejogwu, 1972 ) sees it, as the center of
family life and authority through certain principles of architectural design.The
kindred often resides in a particular geographical area. The kindred play a
significant role in Igbo society and encompass various functions: social support,
Governance and Decision-making, Lineage and Heritage.

 THE VILLAGE-UNIT ( OGBE )

In the Igbo socio-religious milieu, the village-unit represents a fundamental
social and religious institution within the Igbo community. It refers to a small-
scale community organization based on geographic proximity and shared
cultural identity. The village-unit is known as "Umudi" or "Umu-Eze" in Igbo. The
village-unit typically consists of several kindred’s or extended families who
reside in a particular geographic area known as a village.functions of the
village-unit in the Igbo socio-religious milieu include:, Social Cohesion,
Governance and Leadership, Religious Practices, Economic Cooperation, Cultural
Preservation.
Government at the village level follows the pattern of direct democracy
involving all lineages within a circumscribed area. All the male adults participate
in the social and political organizations of the members with due respect and
deferences usually made to the okpara as the traditional head of the ogbe. Key
aspects and functions of the village-unit in the Igbo socio-religious milieu
include Social Cohesion, Cultural Preservation, And Economic Cooperation.

 THE TOWN-UNT ( OBODO )

In the Igbo socio-religious milieu, the town unit, also known as "obodo" in the
Igbo language, represents a larger-scale community organization beyond the
village level. It refers to a town or urban settlement where multiple villages or
village-units are clustered together. The town unit or obodo serves as a more
complex social and administrative entity, encompassing multiple villages and
their respective village-units. It represents a higher level of organization within
the Igbo society, often characterized by increased population density, economic
activities, and social interactions.
Prior to 1977 only a few towns in Igbo land had recognized political heads.
These few included Onitsha (the obi of Onitsha), and the Nigerian government
of the house of chiefs, there has been a proliferation of political
leaders.Functions of the town unit (obodo) in the Igbo socio-religious milieu
include:
 Social and economic hub
 Governance and Leadership
 Religious Institutions
 Infrastructure and Services

CONCULSION
The Igbo socio-religious milieu is a dynamic and evolving system that reflects
the intricate interplay between traditional religious practices and the influences
of Christianity in Igbo.
Bibliography
Igbo socio-religious milieu is a vast and diverse field encompassing various
aspects of the religious and cultural practices of the Igbo people of Nigeria.
While I can't provide an exhaustive bibliography, I can certainly offer a list of
some significant works that explore the Igbo socio-religious milieu. Here are a
few key texts:
1. ‘’Towards an Igbo metaphysics’ ’by Fr Emmanuel edeh
2. "Igbo Religion: An Introduction" by John Anenechukwu Umeh.
3. "Forest of Flowers: A Comprehensive Study of Igbo Religion and Culture"
by Udobata Onunwa.
4. "Igbo Traditional Religion: A Philosophical Appraisal" by Udobata R.
Onunwa.
5. "The Obi: An Introduction to the Igbo Shrine" by Onyeji Nwanevu
6. "The Sacred Door and Other Stories: Cameroon Folktales of the Beba" by
Makuchi  (Includes a section on the obi as a sacred space and its
significance)
7. "The Ways of the Elders: Traditional Native Teachings and the Origin of
Igbo Culture" by Kalu Ogbu.
8. "The Traditional Religion of the Obis of Igbo Land" by Sylvanus N.
Nwankwo
9. "Igbo: Igbo Spiritual System" by E. Onwubiko Ududecina
    (Touches on the obi as a divination tool and its significance in Igbo
spirituality)
10.‘’African kingdom ‘’ by David Basil