Ogbanje and Mmụọ Mmiri are two distinct groups within Igbo society that have long been misunderstood and often feared. Over time, various foreign religious influences have labeled these individuals as being possessed by evil spirits or demons, leading to widespread mistrust and fear. Today, it is common for people to view them from a distance, perceiving them as abnormal or dangerous.
However, it is essential to take a closer look at who these people truly are and why they have been perceived with such fear and suspicion. First, it is crucial to understand that Ogbanje and Mmụọ Mmiri are not the same as individuals with other spiritual or mental health issues. Lumping them together diminishes the unique qualities of Ogbanje and Mmụọ Mmiri.
“Mmụọ Mmiri ” also known as Mamaiwata, refers to individuals connected to water or marine spirits. Like any spiritual realm, the marine world contains both positive and negative forces. A person’s alignment with either good or bad influences determines whether they are perceived as benevolent or malevolent. Not everyone originates from the marine world, and those with water or marine spirits are often required to undergo certain rituals to harmonize with or distinguish themselves from that realm. However, due to the influence of foreign religious beliefs, many of these individuals are left at the mercy of these powers. When they fail to acknowledge or fulfill their spiritual obligations, they may suffer severe consequences, as some religious groups consider their existence and practices to be evil. This has led to significant negative impacts on these individuals and their families.
In traditional Igbo culture, parents would consult the “Afa” (divination) to learn about their child’s origins, reincarnation, and destiny. Unfortunately, the influence of Christianity has eroded these traditions, leading to a chaotic situation today. Parents who once understood and supported their child’s unique nature now conceal these secrets out of fear of societal judgment. As a result, the younger generation remains unaware of the hidden struggles faced by their elders.
“Ogbanje”, on the other hand, refers to individuals with extrasensory abilities connected to the spiritual realm. These individuals serve as intermediaries between the physical and spiritual worlds and possess unique gifts. Many Ogbanje become “Dibịa” (priests) or “Ezenwanyi” (priestesses), and their lives often deviate from societal norms. Their natural disposition causes them to perceive, act, and behave differently from others. However, in Igbo society, which has been influenced by foreign religious beliefs, Ogbanje are often deemed possessed by demons, leading to widespread suspicion and fear towards anyone labeled as Ogbanje.
There are cases where children are born but pass away soon after birth, leading to the belief that they must be marked at birth to ensure their acceptance in the spiritual world. The belief is that only a complete person can be accepted back into the spiritual realm. If we strip away the religious indoctrination associated with Ogbanje, we can better understand the superstitions and awe surrounding them. However, this fear and mistrust have caused many children to suffer unnecessarily, as their parents seek solutions in various churches, hoping to exorcise the perceived evil spirit. Often, these attempts result in the child’s rebellious behavior being interpreted as further evidence of demonic possession. Ogbanje individuals, who function as mediums, exist worldwide and have the ability to sense, see, touch, smell, and communicate with entities beyond ordinary perception. Ironically, people often feel more comfortable with mediums portrayed as white individuals on television while dismissing and condemning their own.
It is crucial to distinguish between mediums and Ogbanje. Ogbanje mediums possess the ability to communicate with both the physical and spiritual worlds. Unfortunately, the bullying and social exclusion they often face can damage their spirits and gifts.
This post is not intended to promote any religion or paganism but rather to highlight how others have defined us and weakened our connection to what once made us strong. In contemporary Igbo society, religious gatherings are often filled with people seeking solutions to their problems. Many unknowingly fall prey to religious con artists who exploit their ignorance, resulting in lives plagued by poverty and ignorance. Only a fortunate few find genuine solutions, but societal pressure forces them to keep it a secret, leading many to engage in harmful rituals in their pursuit of financial success. Sadly, the price they pay is often their own lives, and they never truly find happiness. It is important to note that a life lived in accordance with the principles of “Omenala” and “Ọdịnala” (traditional Igbo beliefs and practices) does not require engaging in fetish rituals to succeed.
Today, just as there are fake pastors infiltrating communities, there are also fake Dibias (priests) in Ala Igbo. Many individuals who claim to be Dibias have endured significant hardships in life and, as a last resort, turned to practicing as Dibias. Others may align themselves with occult groups and deceive others by engaging in occultism.
