American Journal of Multidisciplinary Research & Development (AJMRD) Volume 2, Issue 2 (February- 2020), PP 01-14 ISSN: 2360-821X www.ajmrd.com Multidisciplinary Journal www.ajmrd.com Page | 1 Research Paper Open Access A Philosophical Appraisal of Spirituality and Witchcraft through Mami Water Belief System in Igbe Cult Traditional Religion in Aguleri Cosmology 1 Madukasi Francis Chuks, PhD, 2 Kenechukwu Makwudo 1 Chukwuemeka Odumegwu Ojukwu University, Department of Religion & Society. Igbariam Campus, Anambra State, Nigeria. PMB 6059 General Post Office Awka. Anambra State, Nigeria. Phone Number: +2348035157541. 2 Chukwuemeka Odumegwu Ojukwu University, Department of Philosophy. Igbariam Campus, Anambra State, Nigeria. PMB 6059 General Post Office Awka. Anambra State, Nigeria. Phone Number: +2347032500789. ABSTRACT:- Various symbolic rituals recognize Mami Water’s power to give countless blessings, but at the same vein require that the devotees give gifts to others as well as receive them for themselves. Nonetheless, the fears and aspirations of the devotees are equally identified in the course of the sound and incantations ascribed to Mami Water and other divinities. Sacred sound is a novel ground breaking study in the area of religious scholarship and it has been shown to be intrinsically important in aiding of spirit invocation and possession in religious communication of any kind as it pertains to Igbo tradition and culture through the mediation of some indigenous instruments. Belief in witchcraft is one of the focal point of negativity why mother African is under development through spirit possession. This paper focuses on the creation of spirit possession in Mami Water worship through the mediating power of sound produced by clapping of hands with the hand fans of the members of Igbe cult – a collective ritual of group of devotees who worship the tutelary spirits. Through philosophical and metaphysical analysis, it explores how this ritual emerges as a manifestation of the group’s intrinsic power of accomplishment, adaptation, and invention. Moving through ritual spaces and will, these mediums utilize their independent and ritual performative power in order to actively develop their religious practices through sound in Aguleri cosmology. Keywords: Devotees, Invocation, Mediums, Ritual, Sound. Witches are clearly distinguished from sorcerers. The former are called ndi amusu, while the latter are called ndi na akpa nsi, ‘those who deal in destructive medicine’. Emefie Ikenga Metuh (1999: 128) I. INTRODUCTION The main issue of creolization of African water divinities can be found in the ritual production of Mami Water through the ritual and spiritual endeavours of the Igbe cult, an indigenous religious movement in Aguleri cosmology. According to Kathleen O’ Brien Wicker “Mami Water is the name applied by Africans to a class of female and male water divinities or spirits that have accreted elements from several European, New World, and Indian cultural traditions” (2000:199). In Igbo traditional religion, Mami Water is understood and interpreted in various ways as an “African-centered manifestation of traditional water deities despite her apparently foreign iconographic characteristics (Wicker, 2000:203). According to Achebe (1986:15) “with the arrival of Europeans to this part of the world, Nne Mmiri became known as “Mami Wota” – a translation which enabled the local inhabitants to communicate the existence and exploits of this female deity to foreigners”. In thinking of the devotees of the Igbe cult religion, Jell-Bahlsen (1995a; 1995c) comments that “Mami Water’s luxurious long hair is dada-rasta hair and represents unrestrained fertility, creativity, and spirituality. The white complexion and facial features in Mami Water representations are regarded not as maskers of ethnicity but rather as a symbol of the sacred”. One school of thought believes that “a legend from Surinam tells of the Great Mother of the Inland Waters who delivered Africans from slavery as they made their way up to the Mamadam River in two boats with six paddlers each. One interpretation of this legend suggests that its original inspiration was in stories about a woman who aided African slaves’ in escaping from bondage (Paxson, 1980:54-80). This is the reason why inscription of small boats with six paddlers are found in a number of African Mami Water shrines, perhaps recalling these traditions (Drewal, 1988b:41).