Chief Priests Research Articles

Theocratic System of Administration in Ekiti Society before Oduduwa: A Discourse in Ekiti-Yoruba Indigenous Political Culture

The concern of this paper is to discuss change and continuity in the traditional political system of the Ekiti Yoruba and to explain how the indigenous political system of administration, which continues at the community level, can contribute to national cohesion and citizenship. It doing so, it interrogates the indigenous political system of Ekiti before Oduduwa which, to the best of our knowledge, has not received any scholarly attention despite its importance. The paper relied on historical methodologies consisting of primary and secondary sources to elicit and interpret its data. The primary source comprised participant observation and oral interviews with indigenous chief priests and prophets in Ekiti societies; secondary sources were extant studies and documents like texts and journal articles. The paper explains the impact of indigenous social institutions in building enduring social ties among group(s) within the Ekiti community and which have continued to complement the administrative structure of government of Ekiti community, including the contemporary system of governance. The adoption of the system and structure, which is organic and an inclusive system, because of its bottom-up approach system and structure, facilitated social commitment and participation of citizens in the administration of their communities. The system has remained significant in the social and political administration of Ekiti society, which is complementary to modern administrative system and can be helpful in the contemporary political system.

Factors determining farmers’ adoption of cultural practices for forest resources conservation in Delta State, Nigeria

ABSTRACT Studies on conservation of forest resources abound but the application of cultural practices is being neglected. The use of the logit regression model in identifying the factors that influenced the adoption of these cultural practices was a milestone in this work. The goal of the study was to identify existing cultural practices of conservation and factors that influenced its adoption. Key informants for the study were obtained using multi-stage selection techniques. Information on cultural practices, forest resources conserved by these practices and groups within the community responsible for implementing these practices were obtained using a structured questionnaire and interview schedule. Descriptive statistics and a logistic regression model were used. The study bared that males (70.4%) dominated. The practice of sacred grooves, forbidden forest resources, festive harvesting, ancestral beliefs and restriction from felling trees of ancestral origin was used in conserving snakes, crocodiles, Millicia excelsa, Achatina achatina, Tyto alba, Neuboudia laevis, Irvingia wombulu in the communities. The factors influencing the adoption of these practices were education, age of the respondent, native of the community and religion. The traditional head, traditional executives, chief priest and sometimes, the whole community enforced and implemented these beliefs and proscribed penalties for defaulters. Cultural practices that support the wise use of resources from the forest are still in existence and effective. The collaboration of the State Forestry division with these communities in harnessing their cultural practices is vital to the quest of conserving these diverse species in the forest.

Learning and performing Sanskrit as a sacred language: Children’s religious repertoires and syncretic practice in London

Aim: We investigate how children in the Sri Lankan Tamil Hindu/Saiva faith community in London learn and use Sanskrit alongside Tamil and/or English and other multimodal and embodied resources to communicate with the Divine. Methodology: The data were collected as part of a 3-year multi-sited collaborative team ethnography documenting how migrant children become literate in faith settings. Data and analysis: The data consist of participant observations across religious education classes, the Temple, and the home, and interviews with the key participant child, Chantia, her brother and the Chief priest at the Temple. The analysis focuses on instances in the data where sacred language learning and performance are thematised. In addition, we analyse a digital video recording of Chantia’s daily morning prayers using transvisuals. Findings: Learning Sanskrit consists of integrating a limited set of Sanskrit religious texts and practices, such as key religious concepts, mantras, and poetic verses in children’s evolving religious repertoire and is embedded in children’s everyday religious socialisation across contexts. Chantia unites and syncretises a range of conventionalised semiotic resources, including religious texts in Sanskrit to communicate with the Divine and personalise her act of worship. Conclusions: Children’s religious repertoires are learned, deployed, adapted, and expanded differently depending on the affordances of the socio-cultural context. Chantia’s meaning-making process is much more complex than the rigid categorisation of the different modal resources she deploys, forming an integrated system of communication. Originality: Our conceptualisation of Sanskrit sacred language learning is anchored on a multilingual and multimodal perspective that does not privilege Sanskrit over other (sacred) languages nor linguistic over non-linguistic resources. Significance: Our paper extends current critique of logocentric perspectives in applied and sociolinguistics to the examination of religious repertoires that are often driven by a communication hierarchy positioning sacred languages at the top and other aspects of communication as secondary.

Strategies for capturing, managing, and sharing indigenous knowledge

Indigenous knowledge is considered the cornerstone and the survival of communities, societies, and economies. This study assessed the various sources, means, and strategies for accessing and sharing indigenous knowledge in local communities in Ghana. The pragmatism paradigm which highlights a practical point of view that knowledge is not fixed, but instead views research from different perspectives and realism on the ground was deployed in this study. The choice of pragmatism led to the deployment of the mixed research method in this research, thus combining both qualitative and quantitative research methods concurrently, survey research approach, and cross-section design. The study disclosed that indigenous knowledge which is mainly associated with traditional healers and birth attendants, farmers, religious leaders, clan heads, chief priests, chiefs, curators and information professionals, and opinion leaders, largely exists in oral form and is mainly orally and tacitly managed and shared. Coaching, mentorship, apprenticeship, training, and storytelling as strategies for managing and sharing indigenous knowledge usually take place at shrines, churches, palaces, etc. Other strategies deployed include socialization, durbars, poem recitals, festival celebrations, cultural displays, film shows, exhibitions and displays, and outreach services. These strategies remain informal and undocumented. Hence, verbally and tacitly kept, managed, and shared which makes some of the indigenous knowledge to be lost in the event of the death of knowledge experts and holders in the communities. This calls for the engagement of information professionals to facilitate the documentation and formalization of the strategies in the communities. From the study, information and knowledge workers must be engaged to facilitate the development of manuals and procedures to guide the documentation of indigenous knowledge capturing and sharing. Community leaders need to promote and support initiatives to facilitate the formalization and documentation of all strategies for knowledge capturing and sharing.

Psychological Realism in the Arrow of God --- Chinua Achebe

Chinua Achebe’s, the third novel, Arrow of God centralizes around the struggle for power and authority between the African and Colonial traditions. Ezeulu, the Chief Priest of God Ulu is the protagonist who is in quest of wielding an absolute power throughout the novel. It is the study of psychology of power which incessantly switches directions, but can never be wholly acquired or seized. Achebe wavers between representing the good sides and bad sides of Christianity and Igbo religion reflecting his own ambivalence and split consciousness. To apply Freud’s theory to Achebe, we can say that Achebe had a wish to become English-like and to run away from everything that is native. On the other hand, a part of him rejects the white standards and clings to native ones. These two wishes overlap and integrate in his unconscious producing a creative writer whose ego-ideals are revealed in his writings wavering between the two cultures and their languages. His novel, Arrow of God criticizes and praises both his people and his colonizers simultaneously because of not being able to identify with either. Achebe’s own unconscious is reflected through the central character, Ezeulu who is also fascinated by the power of white man and his customs. The criticism of his native people never disturbed his mind. He goes against his obligations least concerning and considers his power as a device to accomplish his decisions. Towards the end of the novel, we witness him alienated both from his native culture and his white friends succumbing to tragedy. The Psychological Realism in the Arrow of God represents Freud’s three elements of personality - id, ego and superego controlling the basic needs, reality and morality. The mind is not the physical thing one can see through, but the effects of the actions of the mind on people’s lives are felt physically in the novel. Each character undergoes an unconscious thought process leading to anxiety and the eventual repression of thoughts.

Ajaran Pendidikan Islam Syaikh Syamsuddin As-Sumatrani

Teachings of Islamic education Shaykh Shamsuddin ibn Abdullah as-Sumatrani. With a literature study approach discussing Shaykh Shamsuddin as-Sumatrani and his teachings in Islamic education as a prominent Muslim intellectual and prominent scholar. As a character who mastered many languages but there was no definite clarity regarding was origins and genealogy of life, it made him interesting to study. Shaykh Syamsuddin as-Sumatrani was born araund 1575-1630 AD, died on 12 Rajab 39H, coinsiding on February 24 1630 AD, died during the war against the Portuguese. Also cnown by the name Syamsuddin Pasai, intellectual, expert scholar of Sufism, fluent in Malay, Javanese, Persian and Arabic. In-depth knowledge of mysticism. Law, history, philosophy, and theology. The title Shaykh al-Islam, the highest title for a scholar, kadi (judge), imam, or sheikh. As advisor to the King, chief priest, member of negotiating team, spokesperson for the Kingdom of Aceh Darusalam. He was a student of Hamzah Fansuri and Fadlullah, who was known from his work entitled Syarh Ruba’i al-Syaih Hamzah Fansuri, Syarah Sya’ir Ikan Tuna. Adhering to the concept of wihdat al-Wujudiyah. Shayh Nuruddin ar-Raniri destroyed ideas that were considered heretical. Althought other researchers considered ar-Raniri’s assessment of Wihdat al-Wujud’s understanding to be wrong, that was, he misunderstood the teachings of Shaykh Hamzah Fansuri and Syamsuddin as-Sumatrani.

Aizanoi’dan Yeni Onurlandırma Yazıtları

In this paper, four new honorific inscriptions from Aizanoi are presented. All of the inscriptions have been found in Çavdarhisar during the excavation seasons of 2021 and 2022 and excluding n. 2, the stones are rectangular bomos-type statue bases. Inscriptions are dated to the Roman Imperial Period. N.1 is the honorary inscription of Lucius Claudius Lepidus who was the life-long high priest of the emperor in the reign of Commodus. He was the chief priest of Asia and the neokoros of the temples in Smyrna. The inscription was erected by the phyle Asklepias, the name of which first came into light due to the excavations in the theater in 2020. N. 2 is a honorific inscription of a chreophylakes whose name is unfortunately missing. Chreophylakia was a prominent public office in Aizanoi, as seen in the honorific inscriptions of the city’s elite citizens. N. 3 and n. 4 are rectangular bomos-type statue bases. Both of them are honours of the “πατρίς”. Although ἡ πατρὶς occurs frequently in the inscriptions of Aizanoi, it was in the nominative case in only two published examples. N. 3 belongs to Philiskos, son of Philiskos, the ephebos. Finally, n. 4 is the statue base of Neikostratos, son of Dionysios, the stephanephoros, honoured by his fatherland.

Antiochos I, the Rēš Temple and Hellenistic Uruk: Commentary on YOS 20. 87

The article concerns with the Late Babylonian text YOS 20. 87 which contains valuable information on the building of the Rēš Temple in Early Seleukid Uruk. The chronology of the text covers the period from 290 to 275 B. C. that corresponds to the time of Antiochos I’s coregency and the first years of his sovereign reign. There was a number of “instructions” (ṭēmu) regarding the building of Bīt Rēš, one of them seems to be the letter of Antiochos himself. The king apparently supported this initiative although he most likely did not personally participate in it. The mention of Queen Apama, mother of Antiochos and the first wife of Seleukos I, in YOS 20. 87 indicates that c. 290 B. C. she was probably alive and together with her son contributed to the building the Rēš Temple. Kidin-Anu, the āšipu priest of Anu, can be identified with the chief priest (šešgallu) of Bīt Rēš known from several Late Babylonian ritual texts. The evidence finds a parallel in so-called Uruk prophecy which may also contain allusions to the first Seleukids. All these sources provide an important evidence on the early stage of the history of the Rēš Temple. It also demonstrates that royal patronage of the first Seleukids (especially Antiochos I) was not limited only to Babylon and Borsippa.

The Feigned Ignorance of Judas. Rhetorical Question from the Category interrogatio/ἐρώτημα in Matt 26:25

The article analyzes the utterance made by Judas in the Cenacle (1) in the context of his efforts to hand Jesus over to the chief priests (Matt 26:14–25). The fact that his question (Matt 26:25) includes the particle μήτι which assumes a negative response from the interlocutor (1–2) suggests that the disciple was unaware that he was betraying Jesus. Consequently, there is no shortage of positive opinions about Judas, expressed both in the past and today. Matthew’s narrative, however, says something different in this regard. The research problem is therefore seeking an answer to the question: how to interpret Judas’ words? The referenced various biblical translations (3.1) and claims of exegetes (3.2) quote the words of the apostles (Matt 26:22,25) and explain them in an ambiguous manner. The attempts to solve the problem shown in sections 2 and 3.1–2 do not provide a satisfactory conclusion. In the last section (4), the grammatical rules and narrative logic – which are clearly in contradiction – are supplemented with a rhetorical perspective, which leads to a definitive resolution of the dilemma. The synchronic approach applied to the pericope Matt 26:14–25 allows one to draw the conclusion that in Judas’ utterance one should identify a rhetorical question from the category interrogatio/ἐρώτημα whose function in Matt 26:25 is auferendae dissimulationis (“misleading pretense”). Many exegetes have decrypted Judas’ dishonest conduct, but it is only this article that precisely defines this rhetorical phenomenon.

Внезапная смерть выдающегося священника: случай с архимандритом Григориосом Веглерисом

On March 13, 1866 Archimandrite Grigorios Vegleris died in Constantinople. Vegleris was the chief priest of the Holy Trinity Church, the main Greek church in Odessa. His death appeared sudden and unexpected to many observers both in and outside Odessa. It was no coincidence, therefore, that rumors swirled around the circumstances that led to the demise of a popular (by all appearances) archimandrite. Was he poisoned? Was he beaten to near death by one of the most prominent Greek merchants of Odessa and his accomplices? Did he die of some chronic disease? The essay investigates the ways in which the Greek community of Odessa handled Vegleris’s death with the help of local state authorities. It also explores the ways in which death was instrumentalized by Vegleris’s family to promote the career options of their other offspring.

Glocalizing tourism in Southeastern Nigeria: residents’ perspectives

PurposeThe purpose of this paper is to explore and understand the perceptions of residents of Southeastern Nigeria about glocalizing tourism in the region to help improve their support for the sustainability of the industry. Emphasis is laid on their expectations and strategies to maximize the positive impacts while minimizing the negative aspects in a bid to address their specific local needs.Design/methodology/approachThis paper adopts an ethnographic approach to explore the perspectives of key stakeholders in Southeastern Nigeria's tourism industry. These include traditional rulers, men, women and youth representatives, chief priests and local security agents. Decision-making theory is adopted to frame the study.FindingsThe findings identified residents' expectations from glocalizing tourism. They see tourism as an avenue for initiating community projects, creating jobs, patronizing farm produces, reviving cultural practices and addressing religious crises.Research limitations/implicationsThis research focused only on selected communities within Southeastern Nigeria. The implication is that the findings do not represent what obtains in other communities within the region. Future research should extend to these areas to have a deeper understanding of how residents perceive the glocalization of tourism.Practical implicationsAs the government and developers continue to invest in the tourism industry in the study area, glocalization could be a good way to address specific local needs and gain residents' support in the future.Originality/valueThis paper represents a new research approach for understanding the perceptions of residents about the Nigerian tourism industry.

Relational work strategies in conflict-motivated discourses in The Passion of Christ

Communication between the Bible characters has recently gained ground in recent linguistic scholarship. Hence, linguistic studies on biblical texts have utilised semantic and stylistic tools in exploring the literariness of biblical texts, but the relational features of communication among biblical characters have not been accommodated enough. Therefore, the paper examines the relational work strategies and linguistic forms deployed in conflict-motivated discourses in the Passion of Christ (POC). The data comprises interactions extracted from St. John’s Gospel and subjected to descriptive pragmatic analysis. The findings reveal two major relational strategies: polite and politic/appropriate strategies and non-politic/inappropriate, over-polite and impolite strategies. The polite and politic strategies are exclusively associated with Christ while responding to prompts; non-politic is largely used by the crowd in its insistence to kill Christ; impolite by the Chief Priests in their interrogations, and over-polite by the soldiers while mocking Christ.

Review: Understanding Religious Change in Africa and Europe: Crossing Latitudes. The Christianization of Jukun of Nigeria and Celtic Irish in Early Medieval Europe, by Nathan Irmiya Elawa

Scholars investigating processes of conversion and socio-cultural transformation will welcome Nathan Elawa’s ambitious examination of Christian missionary encounters with indigenous religions in medieval Ireland and twentieth-century Nigeria. Elawa compares the gradual process of inculturation of Christianity into pagan Ireland with the radical discontinuity experienced by Jukun Christians who were forced to renounce their core identity in order to receive baptism. A Research Associate at Vancouver School of Theology, Elawa begins by considering relevant studies of missionary contacts before discussing approriate methodologies for studying religions of Africa, which until recently have been framed in Christian or theological terms. He describes Jukun history and society, with its key personage, the Aku Uka, the divine king and chief priest. He then gives equal time to explicating the cultural context of early Ireland, problematizing the notion of what “celtic” means and admitting the difficulties of relying on Christian sources for understanding indigenous customs.Elawa shows how the Jukun concept of personhood, with its attendant emphasis on kinship, presented a challenge to missionaries who opposed polygyny and promoted the nuclear, over the extended, family. Marriage, fosterage, and burial customs also came under censure. In contrast, the monks who missionized Ireland used indigenous language, rituals, symbols, and worldviews to gain local acceptance and tended to make accommodations for existing social structures. Relying on archival research, first-person interviews, secondary sources, and his own observations as a Jukun Christian knowledgeable in three African languages, Nathan Elawa has written an engaging and instructive cross-cultural examination of religious change. He concludes that “when changes to a culture occur on a people’s own terms, they are able to adapt in ways that do not compromise the group’s authenticity” (156). A lesson worth remembering in many contexts.

Class Politics in Nigeria’s Fourth Republic: Myths and Realities

Mainstream and dominant global north-influenced social science scholarship in contemporary Nigeria dismisses the class factor in both socio-political engineering and scholarship as non-existent. While the chief priests of this brand of social science scholarship denies its liberal origins, undercurrents and ferments and claim to be neutral in its investigations, the dialectical-historical materialist method of social investigation prioritizes the class question. This study, an interrogation of the place of class in the politics of the Fourth Republic in Nigeria, examines the social forces which shape and direct current politics in the country, and why the country’s socio-economic, cultural and political development continue to fall into bouts of epilepsies and create a number of millions of citizens at the bottom level of society. But the study restates the fact that it may seemingly be unscientific for ultra-left thinking to centralize Nigerian politics mainly on class forces.

A King or A Priest in the City of 201 Gods: Interrogating the Place of the Oòni in the Religious system of Ilé-Ifè in Southwest Nigeria

The tradition of the origin of the Yorùbá people of Western Nigeria, Republic of Benin, Togo, and the Diaspora indicate one source, Ilé-Ifè, where the varieties of their indigenous political system originated. However, since the colonial period, a debate remains about the place of the Oòni, the King of Ilé-Ifè, in the political and religious systems of the Yorùbá nation, which has led to a perennial discourse across Yorùbáland. Using literature, primary sources such as oral interviews, and participant observations of rituals and festivals spanning several years, this study critically analyses the position of the Oòni in the religious system of Ilé-Ifè. The findings of this study reveal that the festivals in Ilé-Ifè are within the purview of certain family compounds headed by the Ìsòrò (king-priests). It also discovered that the mandatory performance of the Oòni in Ifè festivals is limited the Ìdìó, Olójó, Edì, Ìtàpá, Pokùlere and Ifá festivals only. The participatory role of the Oòni is reflective of the commemoration of the important culture heroes of Ile-Ife who have reigned before Lajamisan, the originator of the current dynasty in the Ìtàpá festival of Obàtálá, Ìdìó festival of Odùduwà, Olójó festival of Ògún, and Pokùlere festival of Obalùfòn. The study further reveals that in the Edì and Ifá festivals, the Oòni re-enacts the performance of the previous Ifè kings in the epochal events in the history of Ilé-Ifè considered important enough to be re-enacted. In line with existing debate about the nature of the religious or political status of the King of Ifè, this study concludes that the structure of the Ifè religious system does not underscore the Johnsonian theory ascribing the role of a chief priest to the Oòni.

Understanding Religious Change in Africa and Europe: Crossing Latitudes; The Christianization of Jukun of Nigeria and Celtic Irish in Early Medieval Europ

Understanding Religious Change in Africa and Europe: Crossing Latitudes; The Christianization of Jukun of Nigeria and Celtic Irish in Early Medieval Europ

ʿAlī and the »Sons of Ādhurbādh«: Zoroastrian Priestly Authority in the Early Islamic Era

This article uses Arabic sources to examine the Islamic-era mowbed (Zoroastrian chief priest) in Abbasid society, in what I argue is the conscious continuation of the mowbed’s pre-Islamic role as judge, scholar, sage, and advisor to kings. Moreover, I argue that the mowbed used his status to promote the standing of the Zoroastrian community, as well as to assert the authority of the priesthood within that community – an authority which was negotiated under Muslim rule and through Islamic and particularly Shiʿi figures, above all ʿAlī b. Abī Ṭālib (d. 661 CE). Muslims were already debating the status of Zoroastrians, or Magians, as part of the ahl al-dhimma – with Shiʿi strands of tradition supporting more favorable views of the Magians. We should understand mowbeds as part of this dialectic, seeking the favor of caliphs, amirs, and sometimes rival sectarian leaders. As well as providing a survey of Arabic references to mowbeds in the Islamic period, this article will study two relevant Arabic texts: the first is a previously untranslated risāla composed in 986 on behalf of the Buyid amir Ṣamṣām al-Dawla by Abū Isḥāq Ibrāhīm al-Ṣābi ̉ (d. 994), in which Magians, and specifically »the sons of Ādhurbādh b. Mārsfand«, claim to have a letter of protection from ʿAlī b. Abī Ṭālib which grants them an exemption from paying the jizya; the second is a passage in al-Bīrūnī’s (d. 1048) al-Āthār al-bāqiya, which also asserts that the Zoroastrian priesthood was descended from Ādhurbādh b. Mārsfand – and moreover that access to knowledge of the Avesta was certified through written documents.

“What a Man Does Not Know Is Greater than He”: Analyzing Noos, Thymos and Akrasia in Achebe’s Arrow of God

This paper is an exposition of how Chinua Achebe’s Arrow of God (1964) is engaged with philosophical concepts of thymos, noos, eros, and akrasia. The focus of this study is principally on Ezeulu’s thymos. To achieve this end, Francis Fukuyama’s notion of thymos or “desire for recognition” has been considered to provide a more tangible description of the term. This study explores that when a person’s body formation is mostly dominated by thymos, which has run out of control, the result is akrasia. Subsequently, it will be discussed that Ezeulu’s akrasia or “weakness in will” is the result of his ambivalent quest for self-worth. This article also seeks to examine the ways in which Ezeulu, the Chief Priest of Ulu, struggles to maintain his dignity to remain Umuaro’s cynosure. Ezeulu’s old age, his poor eyesight, his conflicts with his people, his insistence on revenge, and his desire for higher values provide some of the major sources of akrasia. By applying these aforementioned philosophical concepts to this novel, it is hoped that this article will contribute to a new conceptualization in terms of psychic disposition in Achebe’s Arrow of God.

Cultural and Racial Discrimination in Achebe’s Arrow of God: A Post-Colonial Critique

The present research work investigates the cultural and racial discrimination as one of the important factors of postcolonial critique of Chinua Achebe’s Arrow of God in which the author situates the Igbo people and their culture before, during and after the arrival of the European people in Igbo land. It unfolds the battle against the colonial rule of the British Empire by the natives of Southern Nigeria as the colonization results in alienation of the natives, destruction of their identity, disruption of the native culture, racial segregation, economic exploitation of people and their territories. It intimates the protagonist Ezeulu’s struggle against the British colonialism and hegemony in the novel. Ezeulu – the chief Priest of Ulu – is cognizant of the imperfections in his culture that is why he endeavours to battle against his enemies by directing his son Oduche to learn Christianity which leads him to surrender his gods to the Christian God. Homi K. Bhabha’s idea of cultural difference, ambivalence and Frantz Fanon’s stance on racism, cultural diversity in postcolonial scenario provide the theoretical framework for this research. This study has explored not only Achebe’s accomplishment to represent his regard and love for the Igbos balanced with a true picture of their lives, clashes and cultural practices but also the racism and scuffle for power between the two cultures. This is a qualitative study in which the text of the novel is analyzed and interpreted to establish the features of racial differences and cultural discrimination.

The Role of Native Weaknesses and Cultural Conflicts in Escalating Colonial Supremacy in the Igbo Society, as Perceived in Arrow of God by Chinua Achebe

The colonial invaders and their repressive means of governance in Africa were not the only reasons that could be solely held accountable for the fall of indigenous African society during the colonial invasion. Native weaknesses, socio-cultural conflicts and hegemony were equally responsible for the falling apart of native social setups when confronted with colonial alternatives. Native people had had their own covert religious and cultural limitations long before the colonizers entered their soil. The colonial powers cleverly used such inherent societal flaws of African people as excuses to impose European religion and traditions on them. Chinua Achebe does not blindly idealize native African traditions in his writings. He frequently narrates his doubts on flawed socio-cultural practices and moral dualities in the native society, too. This paper is an attempt to explore how innate weaknesses of native Igbo people, socio-cultural conflicts and domination in the native society have also made it easier for the colonial administration to prolong their supremacy in the Igbo land, as depicted in Arrow of God by Chinua Achebe. It also elaborates how Ezeulu, the chief priest of god Ulu, falls from dominance in his society because of his intent to execute personal desires which jeopardize his societal role in the Igbo land.