Ala (also spelled Àlị or Ani) is one of the most significant deities in Igbo cosmology, embodying the earth, morality, fertility and justice. She is the giver of life, the receiver of the dead, and the enforcer of divine law. Among the Igbo, she is deeply revered, and her sacred laws, known as omenala, govern social conduct, especially regarding purity, justice and community harmony.
Ala’s Role in Igbo Society
Ala is not just a spiritual entity but also a central figure in the daily lives of the Igbo people. As the goddess of fertility, she is responsible for the prosperity of the land, ensuring bountiful harvests and the well-being of the people. Any violation of her laws, especially those related to purity and moral conduct, is believed to bring misfortune, famine, or disease to the community.
The account given by Chief Osu of Obiakpu, Ale-Nsaw (Alinso present-day Egbema) documented by P. A. Talbot (1927), provides a striking example of how Ala’s influence extended into social customs and laws. In his testimony, he describes how in the past, women were considered sacred to Ala, and strict rules were imposed on chastity. Men were forbidden from touching or even looking directly at a woman’s legs or feet. Adultery was not just a moral failing but a severe crime with lifelong consequences, offenders were heavily fined and permanently ostracized from society.
Ala as the Enforcer of Justice
Ala is also regarded as the ultimate enforcer of justice. Igbo laws, known as omenala Ala (the customs of Ala), are believed to be dictated by her. Crimes such as murder, theft, incest, and sacrilege are considered direct violations of her divine order and must be atoned for through rituals and sacrifices. In many traditional Igbo societies, oaths of truth were taken in her name, and any falsehoods were expected to be met with divine retribution. Therefore Igbo can be said to be a ethno-religous group.
Ala’s Presence in Art and Symbols
Ala is often represented in Igbo art, sometimes as a sculpted figure with extended arms, embracing both the living and the dead. The image of her symbol in Bende, photographed by P. A. Talbot in the 1920s, reflects her enduring presence in Igbo spiritual life. Shrines dedicated to Ala, known as Mbari, are elaborate clay structures decorated with symbolic figures representing her power, fertility, and moral authority.
The Enduring Influence of Ala in Contemporary Igbo Culture
Despite the impact of colonialism and the spread of Christianity, Ala’s influence persists in many Igbo communities. Many traditional laws and moral expectations continue to reflect her ancient principles. Even today, Igbo people often invoke omenala (tradition) in legal and ethical discussions, signifying the deep-rooted presence of Ala in their worldview.
Ala, as both a nurturing and disciplinary force, represents the Igbo philosophy of duality and balance, she provides life and sustains it, but she also punishes those who disrupt harmony. This balance ensures the continuity of not just the physical world but also the moral and spiritual order of Igbo society.
References
Talbot, P. A. (1927). Some Nigerian Fertility Cults. London: Oxford University Press.
Achebe, C. (1958). Things Fall Apart. London: Heinemann.
Isichei, E. (1976). A History of the Igbo People. London: Macmillan.
Ogbukagu, I. F. (2008). Traditional Igbo Beliefs and Practices. Owerri: Fasmen Communications.
