Is Okeite Part of Igbo Religion? The Heart of the Debate
Is Okeite part of the Igbo religion, or has it diverged from the traditions our ancestors left behind? This question is central to understanding recent tensions in Anambra State, where Governor Charles Chukwuma’s crackdown on dibịa (medicine men and women/healers) has sparked debates about religious freedom, cultural identity and the ethics of spiritual practices like Okeite medicine.
Anambra’s Crackdown: Targeting Dibịa and Okeite
Governor Charles Chukwuma’s campaign against dibịa accused of aiding crime through rituals like Okeite raises critical questions:
Is this a violation of religious freedom in Igbo culture?
Why focus only on traditional healers?
Should fraudulent pastors or imams enabling crime face equal scrutiny?
Is Okeite truly part of Igbo ancestral religion, or is it a modern distortion?
By law, anyone aiding criminals—regardless of faith—should face consequences. Yet inconsistent enforcement fuels suspicions of bias against Igbo traditional religion.
Okeite and Igbo Spirituality: Rejecting Western Binaries
Framing Okeite as “authentic” or “illegitimate” imposes a Western moral duality foreign to African spirituality. Igbo tradition transcends “good vs. bad”:
- Sacred medicines like Okeite were historically used for community protection or warfare, guided by strict Igbo ethics.
- Modern misuse (e.g., aiding crime) reflects a departure from ancestral intent—not inherent evil.
- As with Christianity or Islam, abuse (e.g., pastors/imams faking miracles) doesn’t erase a practice’s roots.
Our ancestors understood nuance: practices could be protective or destructive, depending on intent. Misuse by younger generations doesn’t negate Okeite’s cultural origins.
Okeite vs. Christianity: A Double Standard?
Critics who dismiss exploitative pastors as “not Christians” rarely apply the same logic to Igbo traditional religion. Yet both face similar challenges:
- Spiritual exploitation exists in all traditions (e.g., dibịa aiding crime, pastors weaponizing scripture).
- Cultural preservation requires distinguishing ancestral practices from modern corruption.
Labeling Okeite “un-Igbo” mirrors the flawed logic of excluding “fake Christians” from Christianity. Faith traditions evolve—and misuse doesn’t erase their origins.
