A look at the Concept of Chi
The concept of Chi in Igbo culture is complex and has led to various interpretations and translations. It has been seen as the personal life force, guardian angel, creator, companion, individual providence, and portioned-out life principle. Additionally, it’s been interpreted as a person’s deity or identity in the spirit world, complementing their human identity.
Interior of Chi shrine at Nkharahia. Chi is the masculine divine energy of the universe in lgbo cosmology, to put it succinctly. Photo: P. Amaury Talbot, early 1910s. [ukpuru.com]
The Role of Chi in Igbo Psychology and Belief
Chi holds a central place in Igbo psychology, thought, and belief. It is recognised as responsible for wealth, prosperity, life, health, success, failure, and all fortunes and misfortunes. Generally, the Igbo view Chi as the ultimate controller of their life affairs. The concept of individualism is occasionally linked to the Christian belief that God created all men, thereby implying inherent worthiness in His sight for each individual. However, the Igbo go beyond this notion. They propose that every person is not only a unique creation but also the result of a unique creator.
Chi in Igbo Naming Traditions
This is reflected in the well-known Igbo saying, “Onye kwe, chi ya ekwe,” which means “If a man agrees, his chi agrees,” as quoted by Chinua Achebe in Things Fall Apart. Thus, the initiative, or at least some of it, is returned to the individual. And indeed, Achebe’s classic underscores the unique hold that a man’s chi has over him, a power unmatched by any other force through the story of the headstrong wrestler, Okonkwo. Traditionally, Igbo males are often named after deities such as Ala (earth deity), Kamalu (thunder deity), Eze (king). In contrast, females are often named after virtues, positive phenomena, and concepts such as Mma (goodness/moral acceptability), Uru (usefulness), Aku (wealth), Uju (abundance), Anuri (happiness), Ure (conduct that deserves attention), and Ola (ornament).
The Igbo earth goddess, Ala in an Mbari house dedicated to her in Ebele, near Owere. William Fagg, 28th February 1946. [Ukpuru.com]
Gendered and Gender-Neutral Igbo Names
Only a small percentage of Igbo names are gender-neutral, given to both males and females. Examples include Nkemjika (What I have is greater), Olileanya (Expectation/Hope), and Ozoemena (May another not happen). According to the Young Afrikan Pioneers on Prof. Abiola Irele’s work on Chinua Achebeโs Things Fall Apart (2015), if one wishes to understand an Igbo man’s life experiences, a telling place to look is in the names he bestows upon his children (Irele, 2001, p.8). These names encapsulate his hopes, fears, joys, sorrows, grievances, and even history. Central to Igbo thought is the concept of “chi,” and proper names offer rich insight into its significance, perhaps more so than any other source (Irele, 2001, p.9).
Illustrating Chi through Names
Examples such as Chika (supreme chi), Chibuzo (chi is in front), and Nebechi (look to chi) illustrate the overarching importance of chi in Igbo society (Irele, 2001, p.10). Chinwuba denotes chi’s role in increase and prosperity, Chinwendu signifies its power over life, and Chikadibia represents its influence on health (Irele, 2001, p.11). Names like Chiebonam (may chi not accuse me) highlight the belief that moral justification from chi ultimately prevails, although this responsibility typically belongs to Ani, the Earth Goddess, as seen in names like Aniebonam (Irele, 2001, p.12).
Pre-birth Agreements and Chi’s Role
The Igbo hold the belief that a person’s gifts, talents, character, and overall destiny are determined before birth, with an element of choice influenced by their chi (Irele, 2001, p. 13). This concept is reflected in the saying “Obu etu nya na chie si kwu,” suggesting a pre-birth agreement made between an individual and their chi. Names like Nkechinyelu and Chijioke further emphasise Chi’s role as the dispenser of gifts (Irele, 2001, p.14).
Inherent Worth and Autonomy
Ultimately, at the core of Igbo beliefs lies a fundamental conviction in the inherent worth and autonomy of every individual, along with their right to voice concerns (Irele, 2001, p.15). This belief system inherently rejects any form of absolutism that may threaten these values (Irele, 2001, p.16).
