By Chibueze Udeani
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Additional info for Inculturation as Dialogue: Igbo Culture and the Message of Christ. (Intercultural Theology and Study of Religions)
3 Igbo World-View In this section it is necessary to mention a problem with which one is often confronted with namely that of terminology. “This is the problem of trying to convey ... ”26 We may ask what has this problem to do with the Igbo world-view; for it is a problem pertaining to religion. But there is a “close relation between Igbo social and religious life. ”27 This Igbo social set-up, which is characterised by the interconnectedness of religious and social units, is closely linked with the political and economic units so that any of these units is best understood in its relationship with other units.
47 M. Eliade, 63. Igbo Traditional Religious Understanding of the Word, Human Beings and God 27 The group that holds that the Igbos have a linear view of time, base their argument on some Igbo traditions such as the “Age Grade System”48 which they see as an indirect way of immortalising the linear notion of time. They also call upon the idea of sequence and order, which is present at base of Igbo thought patterns. We need not think here in terms of either or because there are elements in the Igbo world-view that support both the cyclical and the linear view.
Every religious feast, every liturgical time is the re-actualisation of a sacred incident, which took place “in the beginning” in a mythical past. All participations in such a feast imply an exit from the “usual” time and reintegration in mythical time, which is re-actualised in this feast. This means that the holy time is often endlessly repeatable. It neither expires nor is of irreversible duration, but is an ontological time which remains itself the same, never changing and is never being exhausted.