… Ibo Culture and Hindu Thought by Jaya L. Rai V.

Jaya Lakshmi Rao V.
Correspondences between Ibo Culture and Hindu Thought
Throwing light on the subject of culture, Chinua Achebe, the famed Nigerian writer, has once said,
"The world is made up of different people and cultures; and all people however modest their circumstances, have been working and creating. The world is poorer for not understanding this, for not looking for specific strengths of various cultures." 1
Comparing the cultural aspects of different people certainly helps one in widening the intellectual horizons, dismantling prejudices and nurturing sympathy and compassion towards people of other regions than one's own. A humble effort is made in this paper to juxtapose and compare some aspects, some 'specific strengths' of the native Ibo society of Achebe's Africa with the Hindu culture of India. Achebe's very aim in writing novels of deep impact is to tell the world that "African people did not hear of culture for the first time from Europeans; that their societies were not mindless but frequently had a philosophy of great depth and value and beauty that they had poetry and above all they had dignity." 2
It is understandable therefore how the Ibo culture of West Africa all but survived the tough odds of colonial encounter with the European powers. The native societies were displaced and their culture suffered deep shock. Their lands were annexed and the population suffered slavery and the unspeakable miseries of the infamous slave trade. The African psyche went through irreparable damage. However, its tenacious cultural roots inspired many modern writers of the African continent and thus helped its inheritors to return to native societies and establish their own 'living separateness'. It is rightly said that,
"The ways of your ancestors
are good
Their customs are solid,
They are not thin, not easily breakable
They cannot be blown away
By the winds
Because their roots reach deep into the soil."3
However it is in the outstanding novels of Achebe particularly the historical novels Things Fall Apart and Arrow of God that we have an elaborate and authentic documentation of Ibo Culture subsumed into the life and ethos of Ibo society to which the protagonist warrior by the name Okonkwo (TFA) belongs.
Surprisingly enough there are several comparable instances between the Hindu and the Ibo thought patterns. Hinduism had a remarkable past too and suffered many a trauma. It is one of the world's most ancient religions. As history reveals it suffered many an onslaught and a number of aggressions, many cruel and cajoling efforts and incursions to erase it from earth's surface. Particularly during the 15th and the 16th centuries there was unprecedented aggression by Muslim powers from places like Afghanistan and Mongol. Millions of Hindus were killed and hundreds of temples destroyed and there were innumerable conversions. Besides looting and plundering India for her invaluable wealth, the early Muslim kings destroyed Hindu Literature and Hindu ideals of life. They caused intellectual stagnation among the Hindus. Another strong subversive came from the British Imperial rule of 200 years to change the culture of the country including the religion. Hinduism survived all challenges and successfully asserted its cultural identity. Tradition is of utmost value even in Hinduism. The respect given to tradition is expressed briefly thus in a Sanskrit saying, "Anullanghneeyah sadacharah." There is a Vedic aphorism that states
Yassastra vidhimutsrjya vartate kamakaraka
na sa sidhimanapnoti na sukham na paramgatim.
Which means one who doesn't follow tradition and behaves as he wishes, will not achieve, he has neither happiness in this world or the other world. Such is the pride of place accorded to tradition in Hinduism.
Religion is of major significance in both Hindu and Ibo societies. Both the societies are largely influenced by religion. The Ibo religion falls into three clearly defined areas. First is the worship and rituals of traditional deities. Secondly, ancestor worship and thirdly the concept of Chi. Together the triad rule the material, moral and spiritual planes of the Ibo world. Each of the above aspects is found in Hindu Dharma as well. Let us examine each in some detail.
In the Ibo Pantheon of gods, Chukwu is given the utmost importance. Chukwu is their God Supreme. He is omniscient. His role consists of contemplation rather than active participation in the cosmic process. A character in TFA tells the European missionary,
"We make sacrifices to little gods, but when they fail and there is no one else to turn to, we go to Chukwu. Chukwu is the overlord.And that is why many of them gave their children the name Chukwaka. 'Chukwu is supreme'…"4
Ancient lore of Hindus consists of the Vedas (the date of origin placed variously from 3000 to 200 B.C.), the Brahma Sutras, The Bhagavadgita and the Upanishads. Together, they comment and conclude on God and religion.
The Upanishads declare that there was Brahman alone in the beginning. The Brahma Sutras also state that Brahman is He from whom origin(sristi), subsistence(sthiti) and dissolution(laya) of the world happen. There are a number of scriptural statements, which proclaim the overall supremacy of Brahman as follows:
yato va imani bhutani jayante
yena jaatani jeevanti
yatprayantyabhisamvisanti
tatviddhi jijnasaswa tat Brahma" (Taittireeya Upanishad iii. 1)
Mention must be made of Emerson's Brahma which proclaims the end all and the be all of Brahma. Thus we see a strong likeness between Chukwu and Brahma.
Every aspect of nature is being worshipped in the Ibo religion and each is linked to human life and survival. Thus they call the wind force Amadiora. They also have goddesses of rivers. There is a goddess of water mentioned in Achebe's Anthills of the Savannah5 by the name, Idemili.
The god of wealth and prosperity is called Eru whose handsomeness is famous throughout the Ibo land. There is belief among the Ibos that if he looks at a man smilingly that man prospers and becomes powerful.
Ani or Ala is the earth goddess. The Ibos hold her in high regard. Sacrifices are made in her name to keep her happy so that she yields her best for the survival of the clan. The New Yam feast is celebrated in her honor showing the gratitude of the people for giving them a successful harvest. The 'week of peace' is observed mainly in her name during which the clansmen are forbidden to resort to any acts of violence. And if by chance anyone is found guilty he or she must observe certain strictures for condonation. For example Okonkwo was banished for seven years in exile when he carelessly shot a kinsman during the week of peace. (TFA 87) The earth goddess also represents female values such as love, compassion, forgiveness and forbearance and charity.
The above aspects of religiosity are not uncommon in Hinduism. The Vedas, which were revealed to the sages, are held in high esteem and regarded as the highest authority. The Rigveda, which in the opinion of many scholars was composed about 2500B.C., contains hymns. The hymns of Rigveda are chiefly devoted to the praise of gods in charge of different phases of nature. Chief among them are Agni (fire), Indra (god of clouds and lightning and thunder) and the Maruts (gods of rain and winds) Mitra and Savita (Sun).
Special mention must be made of the fact that the sages worshipped one God through many forms. They knew that reality has many forms. The Purusha Sukta says.
Purusha e vedam sarvam
yad bhutam yaccha bhavyam
Purusha or God is everything. He is the past, present and future. The Hindus also worship the Earth. The Sanskrit equivalent to the Ibo reverence to the Earth is expressed in the sloka, "Bhumaatam sampraadhya bhumau paadam nikshipet." It means pray to mother earth and then step on her.
The second part of the Ibo religion is ancestor worship. The Ibo society holds ancestor-spirits in high esteem. The spirits of the ancestors whose bodies are committed to the earth are associated with the Earth Goddess and therefore in every ceremony held in her honor or at the funeral function of an important clansman, they emerge to participate. The Ibos believe: "The land of the living is not far removed from the domain of the ancestors…A man's life from birth to death is a series of transition rites, which brought him nearer and nearer to his ancestors" (TFA, 85). The nine ancestral fathers of Umuofia are also the land's highest court. They solve land disputes and cases of marital disharmony (TFA, 63). Acts like these no doubt ensure peace and morality in the Ibo land.
Even in the Hindu way of life, one notices the fact that the dead do not hold any foreboding but considered protectors and benefactors of their living kindred on earth. They enjoy equal respect along with religious deities. In many parts of India, on the occasion of Sankranti when there is a zodiacal change concerning the Sun, ancestors are being worshipped. The Hindus offer special Puja and ceremonies, preferably by the riverside, are performed offering specially cooked rice balls and holy water to the departed souls (The Pindodaka kriyas). This is believed to be serving two purposes. First, the ancestral spirits detach themselves from their earthly bonds and depart for higher and glorious heavenly abode. Second, they bless the worshippers with prosperity and peace. Similar religious observations are made on the death anniversaries of one's ancestors.
The third important feature of Ibo religious code is the Chi or the guardian spirit granted to every individual at the time of birth. The Chi is believed to be a part of the individual's "supreme creative essence". The Ibos also believe that it is completely responsible for one' s fortunes and misfortunes in this world. The Ibos say, "A man cannot rise beyond the destiny of his Chi" (TFA92). When Okonkwo's Chi has agreed with him and he rose to great heights of prosperity and prestige. But the moment he went against it his Chi his life was in ruins and he was driven to commit suicide.
It is an interesting coincidence that the entity of Chi has a corresponding feature in Hinduism too. The Chi may be equaled to Iswara who dwells in the individual. According to Saivadharma of Sarvadarsana Sangraha composed by Madhavacharya (1238-1317), Iswara with the aid of karma is the cause of the world. Even in the Mahabharata it is stated that Jiva or the individual is ignorant. He has no control over his pleasure and sorrow. Prompted by Iswara the Jiva goes to Heaven or Hell. This implies according to the above text Iswara prompts the man to do good or bad in accordance with his karma and makes him attain fortune or misfortune.
The next important feature of Ibo religion is the oracles of Hills and Caves. The deity that represents the Oracles is Agbala. In Things Fall Apart it is a potent force of prophecy. It warns the clansmen of the coming of the white man and the subsequent calamity. Comparable to the above feature of the Ibos is the Indian Sakti cult. In many parts of India people pay tributes to the Goddess Kali an incarnation of Sakti. She is the famous entity of woman power that successfully assaulted the demoniac forces. On special days the devotees offer sacrifices, and it is believed that visitation of the Goddess is not infrequent. The cult members can invoke the Goddess with suitable Tantras and thus could glean what the future holds for the community.
Earth is given equal place of pride in Hindu Dharma too. Bhumi Puja is an invariable part of occasions such as starting a construction work or farming season. Special prayers are offered to Earth seeking security and prosperity. The farmer community celebrates the harvesting season by paying respects to the earth goddess for granting them her plenty.
After the Earth Goddess, utmost importance is given to one's mother in Ibo culture. There is a famous saying among the Ibos "mother is supreme." In Things Fall Apart we hear Okonkwo's uncle Uchendu explaining the role and importance of mother. He says that whenever a man or woman is in trouble they seek solace only with their mother or motherland (TFA94). A similar belief exists in India too. The same sentiments are expressed in the Sanskrit sloka i.e. "Janani Janmabhumisca swargaadapi gariyasi." It means mother and motherland are superior to even Heaven. Some proverbs in Achebe's novels find corresponding sayings in Sanskrit. A few of them are mentioned below:
A man who pays respect to the great paves way for his own greatness.(TFA16)
-Avashyam vandaneeyau guru…
As the man danced, so the drums are beaten for him.(TFA130)
-Buddih karmanusarini…
The man who carries the deity is not a king.(AOG27)
Karmany evadhikaraste ma phaleshu kadachan
ma karma phala heturbhu ma te sanghotsva akarmani( The Bhagavadgita ii)
Simply translated sloka means man's power is not for rewards. He should use it as a means to perform duty towards society.
The Ibo society believes that wealth should not be concentrated in one person only. It should be shared and distributed among the members of the society. For example a rich man desiring the highest title has to fulfill certain obligations to his fellow members of the society. By the time he attends to those conditions, which also include community dinners, his wealth will have been well spent. Thus any undesirable inequalities are checked effectively.
A similar spirit of sacrifice is voiced in the following sloka:
Uparjitanam tyaga evati rakshanam
tatakodara samsthanam parivaha ivam runam.
"If you hide wealth which you earn, it will be taken away. Wealth is well spent only by sacrificing it just a river in tide is channeled to be used for good purpose."
From the above study it is clear that one culture reflects the inherent good of the other despite belonging to two different corners of the world. All cultures aim for the benefit and progress of mankind. And mankind is one family. As Socrates has affirmed, "I am not an Athenian or a Greek, but a citizen of the world." Like Socrates, the sages of ancient India realized eons ago that, the whole world is one family: "Vasudhaika Kutumbakam."
References
1Chinua Achebe, Morning Yet On Creation Day, (London: Heinemann, 1982) p.23.
2Chinua Achebe, "The Role of a Writer in a New Nation," African Writers on African Writing, ed. G.D. Killam (London: Heinemann, 1973) p.8.
3Emelia Aseme Oko,"The Historical Novel of Africa" The Conch 6, 1-20 (1974) p.34.
4Chinua Achebe, Things Fall Apart (1958:rpt. London; Heinemann, 1983) p127. Subsequent references to this text appear as page numbers.
5Chinua Achebe, Anthills Of the Savannah (London: Heinemann, 1987).