7 International & Local Laws That Protects Ndi Igbo Who Practice Odinala Igbo Spirituality, In The Face Of Persecution From Government & Christians

Over the centuries, mankind has witnessed various waves of religio-political crusades and campaigns launched by one culture/people/race against another, with the singular aim of dismantling an entire way of life; this being simply because the invading culture wants power/dominance or not have an understanding of the Indigenous culture which it seeks to emasculate.

This is the backbone of the bloody Crusades championed by the Europeans, to expand Christianity to pagan territories between the years 1095 and 1291, and the various Jihads advocated by the Muslim world, starting during the Umayyad period (661-750 CE) and has continued till date; this is the same human behavioral error that led to the demonization of the Igbo worldview and attack on Ndi Igbo who practiced Odinala, by the Christian missionaries by the 19th century – a fierce crusade which has lingered in Igbo land till this very day. This deranged human behavior was never acceptable, not even in medieval times, and cannot be acceptable today, in a world where laws guide the excesses of political leaders and organizations around the world.

My intention with this article, is to make clear, two outstanding points. First is that the Christian Church (in cohorts with State Governments, and other political actors) has continued to vilify, attack, blackmail, socially ostracize, physically hound, and illegally prosecute Ndi Igbo who genuinely practice Odinala na Omenala. Second is that there are laws, both local and international, that protect the practice of various cultural worldviews, religions, spiritualities, belief systems, and Indigenous places of heritage, thereby giving Odinala na Omenala practitioners full legal protection, both in the Nigerian constitution and other International Legal Instruments. These two points seek to bring the attention of the world to the reality that the Igbo Indigenous Spirituality enshrined in Odinala na Omenala is currently under physical and verbal attack, leading to arrests of adherents, occasional harm, harassment of its priests (Ndi Dibia) and threats of imprisonment for those who offer sacrifices to our various pantheons/deities, by the government; also to teach and empower Ndi Igbo of the laws and regulations that protect us, and gives us the right to practice Odianala na Omenala in its purest form.

The Persecution Of Odinala na Omenala By Christians and Government In Nigeria

The Igbo worldview as a set of cultural, traditional, and spiritual tenets that have guided the various clans that make up the Igbo nation, is summarized in the term Odinala na Omenala Igbo. Though they might vary slightly from region to region, these practices, interwoven with ancient Igbo philosophies and laws are the very foundations upon which our families and societies are built. Without Odinala na Omenala, in its wholistic form, the Igbo society could not have crystalized some of the foundational heritages that placed us among the first men to walk this earth – heritage sites such as the Lejja Iron smelting site, in Enugwu, dating 2000 BC, and the Ugwuele stone-age site in Uturu dating back to 250,000 years, and also the Igbo-Ukwu bronzes dating as far back as 2000 BC-1000 BC, among others, all interwoven with the interactions between humans (Mmadu), Mmuo (spirits), and Okike (nature), for Igbo is the identity, while Odinala na Omenala is the building blocks of the Igbo identity.

However, from historical records, and recent happenings, this very fabric that makes up the wholistic Igbo man/woman, and the society that we inherited from our forebears, has been under physical, social, political, and economic attack (scrutiny) for about two (2) centuries and more. This direct attack on the Igbo Way Of Life started from our encounter with the Europeans as far back as 1841 (when the British Mission first arrived in Igbo land). This encounter led to confrontations between Odinala na Omenala Igbo and the European culture/religion/laws, directly resulting in the use of force by the British Mission to overturn (and dismantle) the philosophies and principles that held together the Igbo society, and thereafter superimpose European Christianity, European Laws and Social Practices on Ndi Igbo – the grand goal being the economic, mental, social, and spiritual suppression of the Igbo people, giving way for British Direct Rule by 1914.

This British agenda against the total freedom of the Igbo man in his homeland met great resistance, between 1841 and 1914, from groups such as the Ekumeku, Arochukwu, the Nze Cult of various towns, the Dibias, and Akajiofo of different towns, but that resistance would later crumble under intense military pressure, political and social blackmail from the British. Thus, Odinala na Omenala, together with its Igbo custodians were unlawfully hunted, hounded, persecuted, and driven underground, making way for the majority of Ndi Igbo to become Christians by force, coercion, and blackmail. This aided the British in the effective dismantling of the very philosophies that made the Igbo a formidable race, with historical evidence showing that Ndi Igbo were/are one of the races in the world that fiercely resisted colonialism.

However, the Indigenous spirituality, cultural practices, and worldview of Ndi Igbo, no matter what the British Colonial government and their missionary allies labeled it, did not die entirely. Odinala na Omenala was preserved in remote parts of Igbo land and was handed down from parents to children, throughout the 20th century, up to the current 21st century. And just like a prophecy whose time had come, the Igbo race, at the close of the 20th Century and the beginning of the 21st century, gradually embarked on an Odinala na Omenala renaissance, to revive all that was suppressed, stollen, and brutally buried by the British Colonial Government, the Neo-Colonial Government of Nigeria, and their Christian agents in Nigeria, especially in Igbo land.

In a recent law made by the Anambra State Government, in January of 2025, titled Homeland Security Law, a great illegal effort was made by the legislature in Anambra State to criminalize the Indigenous Spiritual and Ritualistic practices enshrined in Odinala na Omenala Igbo. This hideous step at religious intolerance by a state government, rode in at the back of numerous proclamations, on Church podiums, by the Governor of Anambra State, Charles Chukwuma Soludo, that “Anambra is a Christian State.” These utterances, which have received impetus from a so-called Homeland Security Law (which is supposed to be for Kidnappers and criminality), have commenced a “crusade” of sorts against those who practice the Indigenous spirituality of the Igbo nation, with local vigilantes stopping worshippers from accessing rivers/streams/lakes for ritual and prayers, extortion of Odinala na Omenala practitioners (carrying ritual materials and sacramentals) by the Police and vigilantes, threats of eviction to Dibias from their rented apartments and towns where they reside, cutting of hairs (locs) of Dibias and Ezenwanyis who carry locs as a symbol of their dedication to the pantheons and deities of our Indigenous spirituality, among other forms of intimidation by State Government and Town authorities.

However, amid all the harassment and intimidation from a government that is sponsoring a “religio-political and militant crusade” against those of us who practice Odina na Omenala in its pure form, we must remind Ndi Igbo, the people of Anambra, and the Government of Anambra State, that its Homeland Security Law, the designation of Anambra as a “Christian State,” and the draconian persecution Ndi Odinala are facing at the hands of his “Agunechmba” vigilante, are all crimes (illegal) under various laws in Nigeria, Africa, and the international community.  

The Laws That Protect Ndi Anambra, And Ndi Igbo In General To Practice Odinala na Onmenala

Constitution of the Federal Republic of Nigeria – Sections 10, 17, 21, 23, and 38

Chapter 1. Part 2. Section 10: Prohibition Of State Religion

1. The Government of the Federation or a State shall not adopt any religion as a State Religion.

Chapter 2. Section 17: Social objectives

1. The State social order is founded on ideals of Freedom, Equality, and Justice.

2. In furtherance of the social order-

(a) every citizen shall have equality of rights, obligations, and opportunities before the law;

(b) the sanctity of the human person shall be recognized and human dignity shall be maintained and enhanced;

(c) governmental actions shall be humane;

(d) exploitation of human or natural resources in any form whatsoever for reasons, other than the good of the community, shall be prevented; and

(e) the independence, impartiality, and integrity of courts of law, and easy accessibility thereto shall be secured and maintained.

Chapter 2. Section 21: Directive On Nigerian Cultures

The State shall –

(a) Protect, preserve, and promote the Nigeria cultures which enhance human dignity and are consistent with the fundamental objectives as provided in this Chapter; and

(b) encourage the development of technological and scientific studies that enhance cultural values.

Chapter 2. Section 23: National Ethics

1. The national ethics shall be Discipline, Integrity, Dignity of Labour, Social Justice, Religious Tolerance, self-reliance, and Patriotism.

Chapter 4. Section 38: Right To Freedom Of Thought, Conscience And Religion

1. Every person shall be entitled to freedom of thought, conscience, and religion, including the freedom to change his religion or belief, and freedom (either alone or in community with others, and in public or in private) to manifest and propagate his religion or belief in worship, teaching, practice, and observance.
2. No person attending any place of education shall be required to receive religious instructions or to take part in or attend any religious ceremony or observance if such instruction ceremony or observance is related to a religion other than his own, or religion not approved by his parents or guardian.
3. No religious community or denomination shall be prevented from providing religious instruction for pupils of that community or denomination in any place of education maintained wholly by that community or denomination.
4. Nothing in this section shall entitle any person to form, take part in the activity, or be a member of a secret society.

United Nations Universal Declaration of Human Rights of 1948

Article 1:

All human beings are born free and equal in dignity and rights. They are endowed with reason and conscience and should act towards one another in a spirit of brotherhood.

Article 2:

Everyone is entitled to all the rights and freedoms outlined in this Declaration, without distinction of any kind, such as race, color, sex, language, religion, political or other opinion, national or social origin, property, birth, or other status. Furthermore, no distinction shall be made based on the political, jurisdictional, or international status of the country or territory to which a person belongs, whether it be independent, trust, non-self-governing, or under any other limitation of sovereignty.

Article 7:

All are equal before the law and are entitled without any discrimination to equal protection of the law. All are entitled to equal protection against any discrimination in violation of this Declaration and against any incitement to such discrimination.

Article 8:

Everyone has the right to an effective remedy by the competent national tribunals for acts violating the fundamental rights granted him by the constitution or by law.

Article 18:

Everyone has the right to freedom of thought, conscience, and religion; this right includes freedom to change his religion or belief, and freedom, either alone or in community with others and in public or private, to manifest his religion or belief in teaching, practice, worship, and observance.

The UNESCO Universal Declaration on Cultural Diversity, Nov. 2, 2001, UNESCO Doc. 31C/Res 25, Annex 1 (2001).

The UNESCO Universal Declaration on Cultural Diversity, adopted on 2 November 2001, recognizes cultural diversity as a fundamental human right and a crucial factor for sustainable development, peace, and global harmony. It emphasizes that cultural diversity is as vital to humanity as biodiversity is to nature and should be preserved for future generations. The declaration asserts that cultural diversity must be grounded in respect for human rights and fundamental freedoms, including freedom of expression, information, and communication.

Culture plays a significant role in development and should be integrated into national and international policies. Economic growth and sustainable development must include cultural aspects to be truly effective. The declaration also highlights the importance of freedom of expression and creativity, affirming that every individual has the right to express themselves and create freely. Furthermore, it encourages cultural exchanges to promote mutual understanding and respect. Intercultural dialogue is essential for fostering social cohesion and peace, and societies should promote pluralism and diversity in media and communication.

Education is a crucial tool for increasing awareness of cultural diversity. The transmission of knowledge, languages, and traditions should be encouraged to strengthen cultural identity. Additionally, cultural goods and services, such as books, films, and music, should not be treated merely as commodities but as carriers of identity, values, and meaning. States are encouraged to support creative industries and protect cultural heritage. The declaration also calls for international cooperation to safeguard cultural diversity, ensuring fair access to cultural goods and services, particularly for developing countries.

To implement these principles, the declaration recommends policies that support and preserve cultural diversity, promote multilingual education, strengthen the participation of indigenous and minority communities, and encourage global efforts to protect cultural heritage. Ultimately, it underscores that cultural diversity is essential for human dignity, peace, and development, urging all nations to adopt policies that protect cultural identities while fostering intercultural exchange and mutual understanding.

United Nations Declaration Of The Rights Of Indigenous Peoples

Article 2:

Indigenous peoples and individuals are free and equal to all other peoples and individuals and have the right to be free from any kind of discrimination, in the exercise of their rights, in particular that based on their indigenous origin or identity.

Article 7:

1. Indigenous individuals have the rights to life, physical and mental integrity, liberty, and security of person.

2. Indigenous peoples have the collective right to live in freedom, peace, and security as distinct peoples and shall not be subjected to any act of genocide or any other act of violence, including forcibly removing children of the group from another group.

Article 8:

1. Indigenous peoples and individuals have the right not to be subjected to forced assimilation or destruction of their culture.

2. States shall provide effective mechanisms for prevention of, and redress for:

(a) Any action which has the aim or effect of depriving them of their integrity as distinct peoples, or of their cultural values or ethnic identities;

(b) Any action that has the aim or effect of dispossessing them of their lands, territories, or resources;

(c) Any form of forced population transfer which has the aim or effect of violating or undermining any of their rights;

(d) Any form of forced assimilation or integration;

(e) Any form of propaganda designed to promote or incite racial or ethnic discrimination directed against them.

Article 11:

1. Indigenous peoples have the right to practice and revitalize their cultural traditions and customs. This includes the right to maintain, protect, and develop the past, present, and future manifestations of their cultures, such as archaeological and historical sites, artifacts, designs, ceremonies, technologies, and visual and performing arts and literature.

Article 12:

1. Indigenous peoples have the right to manifest, practice, develop, and teach their spiritual and religious traditions, customs, and ceremonies; the right to maintain, protect, and have access in privacy to their religious and cultural sites; the right to the use and control of their ceremonial objects; and the right to the repatriation of their human remains.

Article 15:

1. Indigenous peoples have the right to the dignity and diversity of their cultures, traditions, histories, and aspirations which shall be appropriately reflected in education and public information.

2. States shall take effective measures, in consultation and cooperation with the indigenous peoples concerned, to combat prejudice and eliminate discrimination and to promote tolerance, understanding, and good relations among indigenous peoples and all other segments of society.

Article 18:

Indigenous peoples have the right to participate in decision-making in matters which would affect their rights, through representatives chosen by themselves in accordance with their own procedures, as well as to maintain and develop their own indigenous decision-making institutions.

Article 19:

States shall consult and cooperate in good faith with the indigenous peoples concerned through their own representative institutions in order to obtain their free, prior, and informed consent before adopting and implementing legislative or administrative measures that may affect them.

Article 25:

Indigenous peoples have the right to maintain and strengthen their distinctive spiritual relationship with their traditionally owned or otherwise occupied and used lands, territories, waters coastal seas, and other resources and to uphold their responsibilities to future generations in this regard.

Article 27:

States shall establish and implement, in conjunction with the Indigenous peoples concerned, a fair, independent, impartial, open, and transparent process, giving due recognition to Indigenous peoples’ laws, traditions, customs, and land tenure systems, to recognize and adjudicate the rights of Indigenous peoples pertaining to their lands, territories, and resources, including those which were traditionally owned or otherwise occupied or used. Indigenous peoples shall have the right to participate in this process.

Article 31:

1. Indigenous peoples have the right to maintain, control, protect and develop their cultural heritage, traditional knowledge, and traditional cultural expressions, as well as the manifestations of their sciences, technologies, and cultures, including human and genetic resources, seeds, medicines, knowledge of the properties of fauna and flora, oral traditions, literatures, designs, sports and traditional games and visual and performing arts. They also have the right to maintain, control, protect, and develop their intellectual property over such cultural heritage, traditional knowledge, and traditional cultural expressions.

2. In conjunction with indigenous peoples, States shall take effective measures to recognize and protect the exercise of these rights.

African Charter on Human and Peoples’ Rights (ACHPR)

Article 2:

Every individual shall be entitled to the enjoyment of the rights and freedoms recognized and guaranteed in the present Charter without distinction of any kind such as race, ethnic group, color, sex, language, religion, political or any other opinion, national and social origin, fortune, birth or other status.

Article 8:

1. Freedom of conscience, the profession, and the free practice of religion shall be guaranteed.

2. No one may, subject to law and order, be submitted to measures restricting the exercise of these freedoms.

Two Additional Laws That Protects The Cultural Heritage and Sites Of Ndi Igbo (Such As Shrines Of Various Alusi), From Being Destroyed

Since the advent of Christianity and Colonialism in Igbo land, there has been unfathomable intolerance towards those of us who practice Odinala na Omenala, and the Alusi (deities), part of our pantheon, which we commune with. This intolerance has led to the destruction of various spiritual and cultural sites belonging to various families, clans, and towns in Igbo land.

Our history, in the last century, is littered with tales of Igbo-Christians physically attacking and destroying the shrines dedicated to various Alusi, handed down to us from our ancestors, as cultural heritage. We have also seen politicians in Government, take up the crusade to destroy these cultural and spiritual heritage sites – sites that have existed for hundreds of years. In the last 3 years, the current governor of Anambra State, Charles Chukwuma Soludo, has used state powers to destroy two ancestral deities, in Isuofia and Ekwulobia respectively, being spiritual and cultural heritage sites for the indigenous Igbo people of the communities. The masses who worship at this shrine and places of heritage are however helpless, as the Government in connivance with Church leaders and laity, uses various forms of suppressive and oppressive measures to perpetrate their acts of religious intolerance.

These two International Laws sited below, are reserved for the protection of cultural sites and heritage, of which our various Okwu Alusi (shrines of deities) are in that class.

Geneva Convention, Additional Protocols I And II of 1949 and 1977

The Geneva Conventions of 1949 are a series of international treaties that establish humanitarian protections during armed conflicts. They outline the rights of prisoners of war, the protection of civilians, and the treatment of the wounded and sick.

The Additional Protocols I and II, adopted in 1977, expanded these protections:

• Protocol I applies to international armed conflicts, emphasizing the protection of civilians, cultural property, and the environment during war.
• Protocol II applies to non-international armed conflicts (such as civil wars) and strengthens safeguards for civilians, including indigenous groups, by prohibiting attacks on cultural and religious sites essential to their identity.

In the context of Ndi Igbo and other indigenous African peoples, these protocols provide a legal basis for protecting sacred waterways, cultural landmarks, and religious sites during armed conflicts. Many indigenous African communities regard rivers, lakes, mountains, and forests as sacred spaces integral to their spiritual and cultural heritage. However, these sites often become targets or collateral damage in military conflicts, leading to irreversible cultural loss.

Under Additional Protocols I and II, attacks on these sites can be considered war crimes if they are not justified by military necessity. This framework allows indigenous groups to demand legal accountability from governments, military forces, and non-state actors who destroy or pollute sacred waterways and cultural landmarks. It reinforces the principle that these spaces are not just geographical features but essential to the survival of indigenous cultural and religious traditions.

The UNESCO World Heritage Convention of 1972

The UNESCO World Heritage Convention of 1972 is an international treaty aimed at identifying, protecting, and preserving cultural and natural heritage sites of outstanding universal value. It established the World Heritage List, which recognizes landmarks, monuments, and natural sites that have historical, cultural, scientific, or ecological significance. The Convention operates under the principle that heritage belongs to all humanity and should be safeguarded for future generations. It also promotes international cooperation, technical assistance, and funding to protect these sites from threats such as destruction, environmental damage, and neglect.

In the context of Ndi Igbo (indigenous African peoples), the World Heritage Convention of 1972 serves as a vital legal and cultural instrument to protect sacred waterways, ancestral lands, and religious landmarks from exploitation and destruction. Many indigenous African communities consider rivers, lakes, and mountains as sacred sites deeply intertwined with their spiritual and cultural identity. These natural features are often central to religious rituals, oral traditions, and communal histories.

By designating such sites as World Heritage, indigenous groups can gain international recognition and legal protection against environmental degradation, commercial exploitation, and government policies that may threaten their cultural heritage. The Convention reinforces the idea that these waterways and landmarks are not just natural resources but also hold immense spiritual significance, thus deserving preservation. Additionally, it enables indigenous communities to advocate for their rights in international forums, ensuring that their cultural and religious traditions remain intact for future generations.

This Article Was Written By Chuka Nduneseokwu, Editor-In-Chief, Voice Of The Sun

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