1.1 Introduction
Ontology is a fundamental branch of philosophy that deals with the study of being, existence, and the nature of reality. It focuses on questions concerning what exists, the categories of being, and the relationships that exist among entities in the universe. In philosophical discourse, ontology seeks to understand the ultimate nature of reality and the essence of things that exist. According to Kwame Gyekye, ontology in the African philosophical context concerns the understanding of reality as perceived within African cultural and religious worldviews, particularly the nature of spiritual beings, the physical world, and the Supreme Being (Gyekye, 1995: 47).
The Supreme Being generally refers to the highest and ultimate divine reality believed to be the creator and sustainer of the universe. In many religious traditions, the Supreme Being is regarded as the source of life, the controller of the cosmos, and the foundation of moral order. In African traditional religions, belief in a Supreme Being is widespread and forms the foundation of the people's cosmology. John S. Mbiti observes that almost all African societies possess the concept of a Supreme Being who is regarded as the creator of heaven and earth and the ultimate source of all existence (Mbiti, 1990: 29).
This chapter will address the background information that motivated this study, the challenges that prompted it, its aim, and its objectives as a preface to subsequent sections of the study. Additional factors include the study's significance, scope, limitations, and the definition of technical terms.
1.2 Background of Study
The Igala people, who are predominantly found in Kogi Stateala religious thought is the belief in a Supreme Being, known as Ọjọ (Igala Supreme Being), who is considered the ultimate creator, sustainer, and ruler of the universe. According to John S. Mbiti, African societies universally recognize a Supreme Being who is the source of life, the ultimate authority in matters of morality, and the foundation of cosmic order (Mbiti, 1990: 29). Mbiti further reported that the Supreme Being, while acknowledged as the ultimate source of existence, is often perceived as distant, with daily religious interactions mediated through lesser spirits and ancestors (Mbiti, 1990: 31). In the Igala context, this dual perception of the Supreme Being—both transcendent and yet indirectly present through intermediaries—forms a critical aspect of their ontological understanding.
The study of African traditional religion, according to E. Bolaji Idowu, must recognize that the Supreme Being is not merely a mythological or symbolic figure but a metaphysical reality that governs the universe and provides a moral framework for human life (Idowu, 1973: 139). Idowu asserted that the African conception of God involves both transcendence and immanence: God exists above all human understanding yet is intimately connected to the welfare and daily affairs of humanity (Idowu, 1973: 142). In Igala culture, this understanding manifests in rituals, proverbs, and oral narratives that continuously reinforce the centrality of the Supreme Being in societal and spiritual life. These cultural expressions convey not only the power of the Supreme Being but also the ethical and communal obligations that humans owe to this ultimate entity.
Several scholars have contended that early Western interpretations of African religions often misrepresented the role and significance of the Supreme Being. Geoffrey Parrinder reported that many colonial scholars described African religious systems as primarily animistic, focusing on ancestral and spirit worship while ignoring the sophisticated metaphysical concepts of a Supreme Being (Parrinder, 1969: 38). Parrinder asserted that, in reality, the Supreme Being occupies the highest ontological position in African cosmologies and is considered the origin of all existence, even when direct worship is less common. In Igala religious life, the Supreme Being is revered through indirect forms of acknowledgment, often expressed in prayers, festivals, and appeals to intermediary divinities and ancestral spirits, reflecting a hierarchical and interconnected spiritual system (Parrinder, 1969: 41).
Modern influences such as Christianity and Islam have further complicated the traditional understanding of the Supreme Being in Igala culture. Kwame Gyekye affirmed that the encounter between indigenous African religious thought and foreign religions often results in reinterpretations of the divine that may conflict with traditional cosmologies (Gyekye, 1995: 68). Gyekye stated that these interactions can lead to syncretic religious expressions in which the Supreme Being is understood through external religious frameworks, potentially overshadowing indigenous interpretations. On the other hand, the persistence of oral traditions, proverbs, and local rituals among the Igala people demonstrates that traditional beliefs about the Supreme Being continue to play a vital role in guiding moral conduct and maintaining cultural identity.
The ontological status of the Supreme Being is further complicated by the scarcity of written documentation on Igala religion. Much of the knowledge about the Supreme Being is preserved orally, through myths, folktales, songs, and communal rites, rather than in structured philosophical texts. According to Placide Tempels, African metaphysics is embedded in everyday cultural practices and communal experiences, making it necessary for scholars to examine the lived experiences of the community to understand their conception of the divine (Tempels, 1959: 45). Tempels asserted that oral narratives, ritual performances, and symbolic actions are as valid as written texts in conveying philosophical insights about the Supreme Being. This approach is particularly relevant for the Igala people, whose religious philosophy is encoded in songs, festivals, and proverbs that articulate the powers, attributes, and moral expectations associated with the Supreme Being.
The study of the ontological status of the Supreme Being also intersects with philosophical questions about existence, causality, and the nature of reality. Scholars such as Kwame Gyekye contend that examining the Supreme Being within African thought reveals complex metaphysical principles about creation, the continuity of life, and the moral ordering of the universe (Gyekye, 1995: 71). In Igala culture, these principles are reflected in the belief that the Supreme Being governs natural phenomena, enforces moral laws, and ensures the stability of social and cosmic order. Moreover, the Supreme Being's attributes, such as omnipotence, omniscience, and omnipresence, are often communicated through ritual performance, storytelling, and proverbs, which serve as ethical and philosophical guides for the community. Furthermore, the study of the Igala conception of the Supreme Being is essential for understanding the broader landscape of African philosophical thought. According to John S. Mbiti, African cosmologies provide rich insights into the nature of existence and the interplay between the material and spiritual worlds (Mbiti, 1990: 35).
Mbiti affirmed that these insights are often overlooked in mainstream philosophical discourse, which tends to prioritize written textual traditions over oral and communal knowledge. In the case of the Igala, exploring the ontological status of the Supreme Being allows for a more nuanced understanding of indigenous metaphysics, ethical systems, and the community's worldview.
This study is set against the backdrop of the need to critically examine the ontological status of the Supreme Being in Igala culture. It seeks to investigate how the Igala people perceive the Supreme Being, the relationship between the Supreme Being and other spiritual entities, and how these beliefs influence moral, social, and cultural life.
1.3 Statement of Problems
Investigation revealed that the question of the ontological status of the Supreme Being within Igala culture remains an area that has not received sufficient philosophical clarification. In many African societies, belief in a Supreme Being is widely acknowledged, yet scholars have often disagreed on the precise nature, attributes, and relationship of this being to the world and to other spiritual entities. Within Igala culture in particular, the Supreme Being, commonly referred to as Ọjọ (Igala Supreme Being), occupies a central place in traditional belief. However, there is still a lack of clear philosophical interpretation concerning whether this being is perceived as a distant creator, an actively involved deity, or a transcendent reality that exists beyond human comprehension. Scholars such as John S. Mbiti maintain that African societies recognize a Supreme Being as the ultimate source of existence and life, yet this being is sometimes viewed as removed from everyday religious activities (Mbiti, 1990: 29).
In many African traditions, the Supreme Being is believed to be the creator and sustainer of the universe, yet communication with this being is often mediated through lesser divinities, spirits, and ancestors. In his study of African religion, Geoffrey Parrinder observes that although the Supreme Being is acknowledged as the highest deity, worship is frequently directed toward intermediary spiritual forces that are perceived as closer to human affairs (Parrinder, 1969: 39).
Furthermore, there is the challenge of limited written documentation on Igala traditional religion compared with other African religious traditions. Much of the knowledge about the Supreme Being in Igala culture is preserved through oral traditions, cultural narratives, and communal practices rather than through systematic written records. This situation makes it difficult for scholars to conduct detailed philosophical analyses of Igala religious thought. Placide Tempels emphasizes that African metaphysics is deeply embedded in cultural life and communal experience rather than in formal philosophical texts (Tempels, 1959: 45).
The absence of comprehensive philosophical investigation into these issues creates a gap in the academic study of Igala culture and African philosophy. Without such examination, the deeper metaphysical significance of the Supreme Being within Igala cosmology remains insufficiently understood. It therefore becomes necessary to critically examine how the Igala people conceptualize the existence, attributes, and role of the Supreme Being within their cultural and religious framework. It is against this backdrop that this study seeks to investigate the ontological status of the Supreme Being in Igala culture.
1.4 Aim and Objectives of Study
The aim of this study is to examine the ontological status of the Supreme Being in Igala culture. The specific objectives of the study are:
- To examine the concept of the Supreme Being in Igala traditional religion.
- To analyze the attributes and roles associated with the Supreme Being in Igala cosmology.
- To examine the relationship between the Supreme Being and other spiritual entities such as divinities and ancestors in Igala culture.
- To investigate how the belief in the Supreme Being influences moral values and social practices among the Igala people.
1.5 Research Questions
The study came up with research questions so as to be able to ascertain the above stated objectives. The specific research questions for the study are stated below as follows:
- What is the concept of the Supreme Being in Igala traditional religion?
- What attributes and roles are associated with the Supreme Being in Igala cosmology?
- What relationship exists between the Supreme Being and other spiritual entities such as divinities and ancestors in Igala culture?
- How does belief in the Supreme Being influence moral values and social practices among the Igala people?
1.6 Significance of Study
The outcome of this research will provide factual information on the role of public relations strategies in addressing cult-related issues within Nigerian tertiary institutions. The study will also provide documented evidence on how communication, awareness campaigns, and institutional engagement programs are used by school authorities to discourage cult activities and promote peaceful academic environments.
Furthermore, the study will assist students of African philosophy and religious studies who will use the research as academic material for learning and further research. In addition, the study will support cultural historians and anthropologists who will examine indigenous religious beliefs within the Igala cultural system.
Lastly, the findings will serve as a reference source for school administrators, security units, and policy makers who are involved in developing anti-cultism programs in Nigerian tertiary institutions.
1.7 Scope and Delimitation of the Study
This study focuses on the ontological understanding of the Supreme Being within Igala traditional religion. The study is limited to the beliefs and religious worldview of the Igala people in Kogi State, Nigeria.
The study is delimited to the religious and philosophical aspects of the Supreme Being and does not extend to the study of Christianity or Islam as practiced within the region.
1.8 Methodology of the Study
This study adopts a qualitative research method suitable for philosophical and cultural studies. Data for the study are obtained from both primary and secondary sources. Primary data include oral traditions, interviews with community elders, cultural custodians, and individuals knowledgeable about Igala traditional religion within Kogi State.
Secondary data include textbooks, academic journals, and scholarly publications related to African traditional religion, philosophy, and Igala cultural studies. The collected data are analyzed using descriptive and interpretative approaches in order to examine the ontological understanding of the Supreme Being in Igala culture.
1.9 Definition of Terms
Ontology:
Ontology refers to the branch of philosophy that studies the nature of existence or reality and examines what it means for something to exist. It deals with questions about being, reality, and the classification of entities within the universe. According to Kwame Gyekye, ontology involves the philosophical investigation of the fundamental nature of reality and the different categories of beings that exist within the universe (Gyekye, 1995: 47).
Supreme Being:
The Supreme Being refers to the highest divine entity believed to be the creator and ultimate ruler of the universe. In many religious traditions, the Supreme Being is considered the source of life, moral authority, and cosmic order. John S. Mbiti stated that African societies widely recognize the existence of a Supreme Being who is regarded as the creator of heaven and earth and the source of all existence (Mbiti, 1990: 29).
Igala Culture:
Igala culture refers to the customs, traditions, beliefs, values, and social practices of the Igala people who are predominantly located in Kogi State, Nigeria. These cultural elements shape the worldview of the community and influence their understanding of religion, morality, and social organization.
African Traditional Religion:
African traditional religion refers to the indigenous religious beliefs and practices that originated among African communities before the introduction of foreign religions such as Christianity and Islam. E. Bolaji Idowu stated that African traditional religion represents the religious heritage of African peoples and includes beliefs about the Supreme Being, divinities, ancestors, and spiritual forces (Idowu, 1973: 139).
Divinities:
Divinities refer to spiritual beings that exist within the religious system of many African cultures and function as intermediaries between humans and the Supreme Being. Geoffrey Parrinder reported that these divinities perform specific roles within the spiritual hierarchy and are often associated with natural forces and community protection (Parrinder, 1969: 38).
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