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KOLA NUT IN BONACHRISTUS UMEOGU'S IGBO METAPHYSICS 

Hyginus Chibuike EZEBUILO, Ph.D. & Solomon Ewezuga NWANKWO 

Abstract 

Kola nut is a white or red coloured nut contained in a pod as a fruit of a tree called 

Kola acuminata.. Kola nut is the heartbeat of Igbo culture and tradition. It has a 

symbolic status in Igbo metaphysics. Obviously, the reality and symbolic importance 

attached to kola nut in Igbo world view have, in the recent years, drawn the attention of 

many Igbo scholars. In Igbo world view, symbols are generally used to express realities 

and beliefs. Kola nut occupies an important position in Igbo world of being and practice. 

It belongs to the mysteries of Igbo history, culture and tradition. It symbolizes the well 

acclaimed Igbo culture of hospitality and manifests goodwill. It serves also as a link 

between human and the divine. Against this backdrop, this research reveals the 

contributions of Umeogu's metaphysical position on kola nut as a valuable symbolic 

reality that is capable of engendering the creation and constitution of Igbo science and 

arts. Arguably, pointing out that the recognition of gender inequality in its doctrine is 

an impediment towards the establishment of Igbo science and arts. Using the method of 

hermeneutics, this study argues that our political and economic woes could not be 

healed through the study of kola nut as posited, regardless of the unity, hospitality, 

tolerance and goodwill kola nut represents in Igbo land as Umeogu emphasized, in so 

far as it retains gender discrimination in this globalized world. 

Keywords: Philosophy, Kolanutology, Assessment, Igbo and Metaphysics 

Introduction 

Umeogu envisages Igbo man as a homo symbolicus- a being that comprehends reality 

through the aid of symbol. He contends that “the Igbo African thinks in symbols, with 

symbols, and through symbols. Hence, the system of thought of Igbo African is 

symbolismic” (Umeogu, 2003:5). Symbol is of course an analytic tool in Igbo 

cosmology. It is used indispensably whenever reality is been explicated or analyzed. In 

Igbo world according to (Agama, 2020:22), “symbolism strives to condition reality by 

integrating it into a system of meaning.” As such, Paul Tillich views symbol as having 

an intrinsic connection with the reality it expresses or symbolizes. A symbol however, 

is linked to the reality it expresses. Accordingly, (Omoregbe, 1993:190) argues that, 

“there is an intrinsic connection between a symbol and the reality it symbolizes.”  



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Kola nut as universal symbol in Igbo world of experience has become a tool for 

exploring and explaining reality in Igbo cosmology. It is obvious that Igbo culture is 

incomplete without the ceremony of kola nut. It is a symbol that is common among Igbo 

people both at home and in diaspora. Umeogu picks up this symbol as an indispensable 

tool towards his metaphysics. Hitherto, people have not looked at kola nut from a 

perspective outside its socio-religious significance in Igbo world; its relevance is more 

or less limited therein. However, Umeogu views kola nut as a versatile symbol that is 

not only relevance in Igbo socio-religious environment, but also in all aspects of Igbo 

life. His metaphysics of kola nut centers on a philosophical interpretation of the 

symbolisms of kola nut especially towards establishing Igbo science and arts. This is 

drawn from the point that kola nut is a representation of the Igbo world; no aspect of 

Igbo world cannot be reached through kola nut. In his words, Kola nut is “the microcosm 

of Igbo macrocosmic world” (Umeogu, 2019:29).  

However, since kola nut stands for all things in Igbo world, Umeogu first of all, explains 

its origin has been gotten from the forest and domesticated as a sacred symbol. He goes 

on to argue that Igbo man is a being that comprehends reality through symbol. Symbol 

is for him, an essential epistemic tool. Nevertheless, it is further established that there is 

a crucial and undeniable link between a symbol and the reality it represent. Hence forth, 

metaphysics becomes a science of symbolisms as it tends towards revealing or 

disclosing the intrinsic or true nature of reality. In this vein, kola nut as a metaphysical 

tool moves towards disclosing the true nature of reality in Igbo worldview. Umeogu 

stands on this capacity of kola nut to investigate the true nature of reality in Igbo 

cosmology and establishes his metaphysics of kola nut. This Umeogu's metaphysics of 

kola nut which he names “Kolanutology” delves into exploring and explaining reality 

in Igbo perspective. Kolanutology moves from the socio-religious significance of kola 

nut to its academic and epistemic relevance in Igbo world of experience. Accordingly, 

(Umeogu et al, 2019:1) argue that, “If further exploited to the fullest, the communion of 

Oji Igbo can engineer indigenous science and art capable of utilizing its humanistic 

essence to restore value to a fast degenerating evolution of our society.”  

However, Kola nut as a metaphysical symbol reflects the nature of reality in Igbo world. 

Kolanutology as such, becomes a philosophical investigation into the symbolic nature 

of kola nut in Igbo cosmology. Kolanutology investigates the nature of reality as kola 

nut symbolizes in Igbo perspective. It does not study kola nut ordinarily as fruit from 

kola nut tree because in effect, it is something beyond it. Thus, (Chidume, 2014: 550) 

contends that, “the importance of Kola nut to the Igbo nation is something socio-

ritualistic. It transcends biological and physical dimensions; it extends far beyond the 

known world into the unknown world of the departed ancestors, spirit beings, and 

deities.” Kolanutology rather, studies kola nut from its “symbolismic” nature in the 

words of Umeogu or what it stands for in Igbo cosmology. To this effect( Umeogu, 

2019:20) states that, “…as a professor of philosophy and metaphysics, I want to use the 

kola nut to tell the story of Igbo reality, that is, to give Igbo reality a philosophical 

expression.” It is pertinent therefore, to examine the concept and nature of kola nut in 



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order to understand Umeogu's metaphysical perspective especially towards the 

establishment of Igbo science and arts. 

The Understanding of Kola Nut 

Kola nut is a nut contained in a pod as a fruit of a tree called Kola acuminata and kola 

nitida. According to (Umeogu, 2019:23), “it is a white or yellow or red coloured nut or 

seed of the tree of the proximate genus, kola, with the specific difference of Kola 

Acuminata or Kola Atrophora…” Each pod contains from two to five kola nuts. It is a 

West African indigenous tree. (Umeogu, 2019:23) in trying to explain the origin of kola 

nut, he states that, “Kola nut in its universal and/or genetic origin is a tree found by 

creation or evolution in the tropical and sub-tropical rain forests in the heart of the world, 

with special reference to the heart of Africa.” Amidst the species of kola: Kola 

acuminata, Kola nitida, and Garcinia kola famous in Nigeria, this study focuses on the 

genus proxima of kola known as kola acuminata. Kola acuminata typologically is the 

Igbo kola nut commonly known as Oji Igbo in Igbo land. Other species of kola nut are 

culturally irrelevant in Igbo socio-cultural world. To this effect, (Anidobe and Uzoalor, 

2010) opine that Kola acuminata is the only kola that is recognized in Igbo rituals and 

ceremonies. This follows from the fact that Oji Igbo- kola acuminata can be in lobes or 

lobeless. The number of lobes is always clear whenever it is broken. The number of this 

lobes or halves or cotyledons is essential to Igbo man. Other species of kola is not 

regarded in Igbo world because their lobes are insignificant in Igbo socio-cultural world.  

Umeogu observes that kola nut resembles human heart when taken out of the pod. For 

him, this very nature of kola nut symbolizes something of great significance in Igbo 

cosmology in terms of unism and communalism. Some sages in Igbo land state that kola 

nut tree is the first tree that was created by God and as such, it possesses a sacred nature. 

In contrast, Umeogu believes that Kola nut is a wild fruit that is domesticated by the 

Igbo people. In his view, kola nut migrated through myth and commerce into the Igbo 

cultural home. He argues that Igbo people dedicated kola nut to sacred use and 

disconnected it from profane use. It is because of this reason that kola nut is regarded as 

a sacred fruit and tree in Igbo land. (Anidobe and Uzoalor, 2010: 2) note that, “because 

of its sacredness, the dry wood of kola nut is not used as fire wood in Igbo land.” 

Furthermore, Umeogu avers that holiness is the essential nature of kola nut in Igbo land.  

Its transcendental nature for him consists in its ability to represent sacred communion. 

He further reveals that this nature and transcendental nature of kola nut veil it with a 

nature and transcendental nature that can be influenced by thought, word and action.  

Kola nut possesses a vital force that can influence the gods, the ancestors and the people. 

According to (Obiajulu and Nnajiofor, 2015:86), “the Igbo African people use kola nut 

to compel compliance of listening ear of God whenever kola nut is raised up in prayer.” 

A prayer made with kola nut is efficacious and influential. That is, kola nut possesses a 

sacred nature that engenders its sacred use and reverence in Igbo cosmology. 

 Kolanut and the Establishment of New Bodies of Knowledge 



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In metaphysics, the central focus is on the nature of reality and the relationship between 

them. According to (Aja, 2015:106), “Igbo accounts of reality represent a two-world 

theory: the sensible world and the invisible or spirit world.” It is evident that these two 

worlds are in nature different but they are mutually connected. To buttress this fact, 

(Aja, 2015:106) contends that, “the two worlds dovetail.” In the same vein, (Omoregbe, 

1990:22) states that, “these two worlds although different in nature are not completely 

separated, for there are links and interactions between them.” Umeogu envisages kola 

nut communion in Igbo land as capable of uniting the material and immaterial world. In 

his word, “… it creates a seamless interaction between the material and the immaterial 

world, the physical and meta-physical” (Umeogu et al, 2019:1). This portrays the 

unavoidable connection between metaphysics and other fields of study in Igbo 

cosmology. As such, Umeogu attempts to explore other areas of life, physical and non-

physical, through a devoted study of kola nut in Igbo metaphysics. Just like metaphysics 

is the root of all sciences so kola nut stands as the pathway to all knowledge in Igbo 

world view. Umeogu believes through kolanutology, in the connectedness and 

relatedness of reality in Igbo world view. Following his assertion that kola nut “is the 

microcosm of Igbo macrocosmic world” (Umeogu, 2019:29), (Umeogu et al, 2019:1) 

contends that, “the Igbo kola nut perhaps portends an untapped potential capable of 

influencing and inventing her own science and arts.” After all, what is appreciated as 

science and arts today are nothing but “offshoots of both the communal and the 

collective life of a certain people which follows a unique pattern of man's logical attempt 

to overcome his challenges, subdue his universe and master his environment” (Umeogu 

et al, 2019:1).  The implications of Kola nut studies in Umeogu's metaphysics center on 

the establishment of new bodies of knowledge that are original to Igbo people. This 

ideology is nevertheless brainy, ipso facto it stems from a conception that kola nut 

epistemologically stands for all things in Igbo cosmology. As such, Kola nut as a 

metaphysical symbol embodies Igbo perspective of the world as it touches their life. To 

this effect, (Umeogu, 2019:61) argues that, “…the kola nut is a multivocal symbol with 

substantial sense and reference that connects to and is connected by the vital areas of 

human life in the world.” This for him is “why the kola nut as a substantial 

multidimensional symbol creates and constitutes Igbo Science, Arts, etc” (Umeogu, 

2019:61).  This follows from Umeogu's observation that kola nut tradition in Igbo 

cosmology is not something limited to socio-religious sphere of Igbo life. For him, it 

encompasses the totality of life. This areas of knowledge engendered by the study of 

kola nut are for Umeogu original and integrates Igbo moral and religious world view as 

opposed to Western and modern individualistic and liberal world where the end justifies 

the means.  

Nevertheless, the result of this original science and arts “will be one which integrates 

the values of the material and immaterial world in social cooperation and solidarity, 

integrity, justice, equity, peace, sacredness of life in the universal perspective” (Umeogu 

et al, 2019:2).  This could be justified through critical exploration of the symbolic nature 

of kola nut in Igbo cosmology with regard to some core academic fields like religion, 

geography, anthropology, sociology and politics. In this regard, this work attempts to 



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examine kola nut and the being of God, Kola nut and the nature of the world, Kola nut 

and the nature of man, and kola nut and the structure of the society, with a view of 

observing how successful Umeogu is in establishing new bodies of knowledge through 

kolanutology.  

Kola Nut and the Being of God 

It is obvious that the argument about God's existence is still one of the most enduring 

difficult arguments. This is because; God cannot be perceived or even be conceived like 

other particular things. God as a being is immaterial and therefore, non-sensible. No one 

can argue anything about God with the same amount of certainty you would talk of other 

material particular things and be believed. Some believe that nothing about God is 

certain but speculation. This follows from the fact that no one can contend to have 

touched or felt God as he would touch or feel a neighbour. However, the Igbo people 

experiences a power that is manifesting itself in the world and the natural response is to 

look for the giver of experienced reality or the divinity whose power is being 

experienced. What is the power behind and still within the experienced events? The 

search for that divinity or the power manifesting itself in the world is the source of Igbo 

religion. It is this search for the giver of experiences that compels the Igbo to go beyond 

the material to the spiritual world. Without self-transcendence the Igbo would have no 

sense of value, meaning, freedom, and morality but would have been enclosed solely in 

the material world of stimulus and response like the lower animals. Nevertheless, The 

Igbo do not see the material and spiritual worlds as two independently existing worlds 

but as one world following the interplay between them. Like the ancestors living in the 

spiritual and imperishable world, their effects and presence are not wanting in the 

physical community of the physical world.  

However, the Igbo people identify the giver of experiences or life as Chi, Chukwu, 

Chineke (Great Spirit, the Creator). (Ejiofor, 1984:202) notes that “the Igbo people 

attribute every event which they cannot understand to the handwork of God or the spirit 

of the ancestors.” Other powers observed in nature include Anyanwu (Sun-god), 

Ahianjoku (Power of Agriculture), Amadioha (Power of thunder or god of retributive 

justice), Agwu isi (Power of healing and divination), Igwe (Power of the sky), Chi or 

Ikenga (personal guiding spirit) etc. It is when one realizes that spirit-world is vivid in 

the material world and both are inseparable; one would come near to understanding the 

Igbo concept of God. It is this belief that the spirit dwells in matter that forms the basis 

of Igbo religion, philosophy, ethics, etc. God is a reality that cannot be disproved in the 

Igbo world. Some scholars have expressed doubt on whether there is any supreme being 

as God in Igbo cosmology. ( Nze, 1981:21) contends that, “in Igbo culture, there is no 

God.” Nze meant this on the ground that Igbo people have no conception of a supreme 

being such that is obtainable in Christian theology. For him, “there is a Supreme Being 

that created man; there is a Supreme Being that created trees; there is a supreme god of 

the Earth. Sun is a God” (Nze, 1981:21). He argues further that: 



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There is no single instance when the Igbo perform sacrifice to the worship of a 

single Being of the Christian concept. Because the Igbo perform sacrifices as 

acts of appeasement and/or worship, and because there exists no occasion when 

a Supreme Being of the Christian description is appeased or worshipped, it can 

be said that this Being does not exist at all or exists but is not recognized because 

he is passive. Our fathers worshipped gods and not a God (Nze, 1981:30). 

(Aja, 2015:147) posits that “it was Christian missionaries and Igbo Christian theologians 

who were concerned about finding the Supreme God in the Igbo Pantheon.” (Umeogu. 

2019:61) viewing God from the perspective of a creator and controller of universe 

maintains that, “…it must be established first that God must exist as an undivided unity 

before engaging in any form of work or function whatsoever.” If God exists as a divided 

being, the question of his division, since division implies creation in Igbo worldview, 

emerges. Also, if God must be seen as a creator, it is obvious that his existence is prior 

and necessary for the existence of other things in the world. To buttress this idea, 

(Abanuka, 2019:106) avers that, “if the ultimate reality is not granted, nothing can be 

nor be conceived.” Therefore, ultimate reality or if you like God cannot be excluded 

when the existence of reality is being discussed because he is the basis of all that exist 

or can be conceived. 

Consequently, the problem of how the Igbo people could account or explain the nature 

of God in the presence of other small deities becomes a philosophical issue. Firstly, 

(Abanuka, 2004:11) acknowledges the fact that those gods Nze highlighted are merely 

“…explanatory symbols in so far as they give meaning to the values and aspirations of 

the community, but also as exploratory symbols, i.e., in as much as they are means of 

searching for the understanding of the one and only true God.” He goes as far as stating 

that, “they have no reality in themselves; they are naught…even the Earth goddess (Ala) 

is not exempted from not being real: the earth goddess has no ontological relevance” 

(Abanuka, 2004:11).  Umeogu contends that the Igbo people must have come to the 

knowledge of God as an undivided unity through the symbolisms of undivided or one 

lobed kola nut- Oji-ifilifi. One lobed kola nut symbolizes the undivided and uncreated 

God. Since division means creation in the Igbo world of experience, it follows that since 

Oji-ifilifi which symbolizes the epistemic foundation of God is undivided, God as a 

being is one and uncreated. In his words, “Oji-ifilifi is an undivided unity. Creation 

implies division in Igbo thought and culture. So the undivided unity in the lobless kola 

nut both establishes the “uncreation” of God and the fact that God is one without a 

second” (Umeogu, 2019:61). Thus, with Umeogu, kola nut becomes an explanatory and 

exploratory symbol through which the knowledge of the nature of God could be reached. 

Accordingly, he opines that, “…the Igbo idea of God, not as an article of faith, but as 

an article of knowledge, came from the symbolism of the lobless kola nut: Oji-ifilifi” 

(Umeogu, 2019:61). 

 Kola Nut and the Nature of the World 



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The problem of the origin and nature of the world is perennial problem in philosophy. 

Man has the desire to understand the world in which he lives but the nature of the world 

seems to be incomprehensible. This follows from the fact that “man viewed the world 

as a totality in its known and unknown, visible and invisible, physical and immaterial 

aspects” (Abanuka, 2004:29). As (Abanuka, 2004:29) rightly observed, “the world was 

also perceived in the regularity and irregularity of its events, and as a place where natural 

qualities are full of contraries.” In order to express the nature and origin of the world, it 

is pertinent to resort to a common and comprehensible approach that would 

accommodate the intricacy and vastness of the world within the understanding of a 

cultural people.  

Following the above line of thought, (Umeogu, 2019:61) postulates that “Igbo 

cosmogenesis is just easily discernible in the Igbo two lobed kola nut: Oji okala naabo; 

whose substantial symbolism indicates heaven and earth.” Heaven and earth are two 

different worlds that are not separate but interplay in Igbo cosmology. These two 

worlds, spiritual and material, proceed from one lobed kola nut. In effect, heaven and 

earth as the representation of Igbo universe are created by God. As the name implies, 

two lobed kola nut expresses division. As earlier stated, one lobed kola nut is undivided 

and as such, uncreated. On the other hand, two lobed kola nut is divided and as such 

created. However, this is an exposition that the world is a consequent of creation 

performed by an absolute and uncreated being, God. The world for (Umeogu, 2003:4) 

has two parts to it, drawing from the analysis of the word Oji Okala naabo, “Okala 

means half, Okala naabo means two halves, but two halves make a whole” which he 

argued to must have proceeded from the “binary voice of God.” For (Umeogu, 2003:2), 

the two lobed kola nut “is the binary polar-function of Oji-Ogbi.” The world expresses 

a binary or two functions that are interdependent. It could be viewed in the 

interrelationship between heaven and earth, light and darkness, male and female, cause 

and effect, night and day, action and reaction and what have you. Abanuka seems to 

have the same view on the binary-functionary nature of the world in Igbo cosmology as 

expressed in his theory of “Ultimate contraries”. (Abanuka, 2014:100) contends that, 

“the ultimate contraries are mutually dependent corollaries. Consequently, any of the 

poles loses its meaning if it is taken in isolation from the other.” 

Humanly speaking, the two lobed kola nut is cosmic; its gender characteristic is 

unestablished. Some scholars contend that it is genderless like one lobed kola nut; others 

view it to be male and female following from the gender roles of heaven and earth in 

begetting species in the world. (Umeogu, 2019:61) moreover establishes that, “its 

gender modification being spectacular is cosmic in definition, in the sense that it has not 

the normal male-female human Igbo kola nut gender modification.” At this juncture, 

one cannot attribute any gender modification to the world because it is an embodiment 

of realities inside and outside gender. It is however bigger than man in general and that 

is one of the reasons why the two lobed kola nut is not eaten in the Igbo world of 

experience. In this regard, (Umeogu, 2003:2) opines that, “the Igbo man is not always 



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in a haste to eat Oji Okala naabo, because it is too cosmic to be purely human. It 

represents the whole world of heaven and earth, wherein man is only a little part.” 

In sum, the two lobed kola nut is an explanatory symbol of the universe in Igbo 

cosmology. It expresses the world as originating from God who is absolute and 

uncreated as expressed in one lobed kola nut or Oji Ogbi/Oji ifilifi. The sides or halves 

obtainable in two lobed kola nut states the reason while the Igbo world is dual and “the 

dual properties of such a world have the operational modality of binary development” 

(Umeogu, 2019:62). Also, it expresses the unquantifiable unity that exists between the 

two worlds as related to God, the ultimate creator.  

Kola Nut and the Nature of Man 

The origin and nature of man is part of the indigenous knowledge embedded in kola nut 

system. Umeogu expresses that the nature of man in Igbo anthropology would be better 

comprehended through the instrumentality of kola nut in Igbo cosmology. Kola nut 

therefore becomes an explanatory and exploratory symbol towards the establishment of 

Igbo Anthropology. In the study of the nature of man through kolanutology, our focus 

will be more or less on the origin of man, his composition and gender functionality.  

However, the three lobed kola nut- Oji Ikenga expresses the origin of man. Man is a 

creature of God who is uncreated. It must be pointed out that Oji Ikenga comes from 

Oji Ogbi and Oji Okala naabo, symbolizing the precedence and supremacy of God and 

Universe over man. As the Universe is created by God, so man is also a creature of God. 

As has been argued earlier, there is nothing human in one and two lobed kola nuts. They 

symbolize things above man. Man came with the three lobed kola nut, which means that 

he is preceded by God and the world. As such, (Umeogu, 2019:62) contends that …the 

first time human beings populated the Igbo world and being was when the three lobed 

kola nut entered the Igbo world….” Nonetheless, Oji Ikenga expresses the three 

composites of man: body, soul/mind and spirit. For (Umeogu, 2003:2), “the three lobed 

kola nut, also gives some meaningful insight into Igbo psychology by representing the 

three sides of man: the flesh/body (aru/ahu), the soul/mind (Nkpuruobi/Uche) and the 

Spirit ( mmuo).” 

Nevertheless, the three lobed kola nut is directly preceded by two lobed kola nut which 

is genderless. Gender therefore emerged in the Igbo world through three lobed kola nut, 

Oji ikenga. Accordingly, (Umeogu, 2003:2) contends that, “Oji Ikenga is the first kola 

nut with the human face. It is the first kola nut with an explicit gender-function and 

modification.” The three lobed kola nut has nothing feminine in it. All the lobes are 

male lobes. This portrays for (Umeogu, 2003:2) that, “in the Igbo story of creation, man 

was created before the woman.” (Umeogu, 2019:52) contends that the 'number three' 

expresses masculinity, thus, he notes that, “this automatically shows that three is a male 

or masculine number in Igbo life and being; and by that very fact, it will be improper 

for the number three to be associated with the female gender or feminine gender-

function in any way.” The four lobed kola nut which brings the Igbo anthropology to its 



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completion expresses the two genders in the Igbo world, following its two males and 

two female contents. The four lobed kola nut- Oji Afia naano na ubosi naano delineates 

that the woman comes from the man. Umeogu holds that women are not allowed to eat 

Oji Ikenga as man is not advised to eat Oji Ogbi and Oji Okala naabo for the reasons 

revolving around supremacy and incomprehensibility. Woman is only advised to eat Oji 

Ikenga when it is prescribed as medicine with some herbs for fertility especially when 

it involves the need for a male child. Humanly speaking, the three and four lobed kola 

nut delineate the biological, physiological and psychological features of human beings 

including their behaviours and development in socio-cultural milieu.  

Kola Nut and the Structure of the Society 

Thus far, it must be noted that the existence of God, the universe and human being (male 

and female) have been established through the symbolisms of Igbo kola nut. It is 

pertinent also to observe that Igbo man lives in the community of his fellow human 

beings. He does not live in isolation. His strength and self-actualization is reached 

within the ambience of his immediate community. In this vein, (Chukwuelobe, 2014:86) 

observes that, “the Igbo do not exist for himself alone; he is not an island. Rather, he 

derives vitality and life-force from his immediate community.” It is within the 

community that the Igbo man has his being. In a nut shell, he can be argued to be a 

social being. 

However, having established that Igbo man is a social being that lives in society or 

community of his fellow human beings; it is pertinent also to examine the nature of this 

society. Umeogu finds the instrumentality of kola nut which is a universal symbol in 

Igbo world of being and experience expedient in this regard. Obviously, the Igbo people 

are more concerned with lived experience rather than engaging in a futile imagination 

about life. The world, says Merleau Ponty, “is not what I think but what I live” 

(Omoregbe, 1991:36).The priority of 'what is' is held over 'what ought' to be in Igbo 

cosmology. As such, (Chukwuelobe, 2014:85) contends that, “Igbo thought organizes 

itself within the ambience of experienced life.”  

Nevertheless, the structure, administration and functioning of Igbo society can be 

observed in Igbo kola nut. Igbo kola nut explores and explains Igbo society as it is and 

not as it ought to be. One lobed kola nut expresses one who is an island but Igbo society 

like that of Plato in the Republic abhors one who is an island or a hermit. This can be 

seen through the symbolisms of kola nut's lobes. One lobed kola nut expresses God and 

God as a creator and an absolute being can be contested to be an island. The need of a 

second however is not necessary for him. After all, he is the uncreated creator. Man on 

the other hand is an incomplete being that needs his creator and other beings around him 

to give meaning to his life. As such, God is seen at the center of Igbo society as is 

symbolized by one lobed kola nut from which other kola nuts' lobings emerged.  

According to (Umeogu, 2019:63), “…Igbo society is made up of God/god(s), the world 

and human beings, signified by the lobeless kola nut and other lobings of the kola 

nut….” 



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More so, Igbo society recognizes the absolute authority of God and from God authority 

gets to the people, especially the elders of the community. Hitherto, it has been observed 

that the spiritual and material worlds interplay in Igbo cosmology. In the words of 

(Chukwuelobe, 2014:86), “the spirit land and the human world intermingle.” This 

expresses how authority passes from God to ancestors and finally to the people, 

especially the elders. The human society is not far removed from the land of the 

ancestors. These two lands come together whenever kola nut is raised up in prayer. In 

effect, Igbo society is not separated from the spiritual world. There is an umbilical cord 

of interrelationship between them.  Umeogu also observes that Igbo kola nut resembles 

the human heart which is an expression of the unity and harmony that characterizes the 

Igbo society. The traditional Igbo society is known for peace and harmony, justice and 

equity, hard work and prosperity and what have you. These characteristics are 

explainable through the symbolisms of kola nut in Igbo worldview. (Kanu, 2020:53) 

avers that kola nut “unites the living and dead, and symbolizes a feast of togetherness, 

love and trust.” 

Evaluation 

 It is obvious that Umeogu has succeeded in making a critical and appreciable move 

towards the establishment of Igbo science and arts through the study of kola nut. This 

areas or fields of knowledge which Umeogu tends to establish through a devoted study 

of the symbolisms of kola nut in Igbo cosmology are more or less original and 

pragmatic. It goes with itself the original thoughts and experiences of the Igbo people. 

However, in these fields of knowledge is encoded the moral and spiritual life of the Igbo 

people. It incorporates the spiritual and material world. One can say that it is not one 

sided knowledge. Nonetheless, the life span of this knowledge remains questionable 

following the unquenchable evolution of man and the world. The question remains: 

could this knowledge withstand the wave of reality in the present and future times?   

Nevertheless, Umeogu's Kolanutology is not an abstract cum utopic expression. It stems 

from a lived experience of Igbo people. It is more of reinvention and modernization of 

what has always been but currently suffering the disastrous wave of westernization. 

Possibly, it can be reinvented and institutionalized in order to restore the dignity of man. 

Evidently, the existence of man is threatened by the uncontrolled and parallel growth in 

science and technology which instead of been completely subjected to the improvement 

of man's standard of living has gone towards elimination and displacement of man in a 

world he is meant to reign supreme.  For the sake of humanity and nature, Umeogu's 

Kolanutology is worthwhile if it fills the observable holes in its doctrine. Pertaining to 

its life span, it is undisputable that Igbo language is recently battling with the wave of 

extinction due to the widespread and effectiveness of English language in Nigerian 

society and institutions but not Igbo ideologies. Evidently, Umeogu's metaphysics of 

kola nut is written and expressed in English language as an exposition of the flexibility 

and dynamic nature of this tradition which would enable it to stand the wave of time. It 

is not limited by space and time. Kola nut communion has gone with Igbo prodigies into 



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different parts of the world as a tradition that is one with their being. As such, (Ogbalu, 

1974:51) argues that, “kola nut is one of the fruits which cannot be removed by the 

people not even by the Whiteman from Igboland” 

Critically, irrespective of the distance covered by Igbo kola nut tradition, Umeogu's 

kolanutology suffers short life span due to its recognition of gender inequality. The 

limitation of women in kola nut tradition and distancing them from the symbolism of 

the number three as a perfect number poses a great threat to Umeogu's doctrine. 

According to (Ezebuilo, 2019:532), “man and woman have the same dignity and are of 

equal value ontologically….” Appreciating inequality of any sort be it gender, economy, 

race and so on is a negation to the egalitarian nature of kola nut and as such, it cannot 

foster the kind of development Umeogu posits. Accordingly, (Ezebuilo, 2019:539) 

submits that, “gender equality is vital to the pressing need to tackle poverty and promote 

the development of wellbeing of the African communities.” Also, it opposes the 

ideology of this present time from where feminism takes its baton. It is obvious that any 

academic tradition or discipline that recognizes gender inequality will not stand in this 

present time. Gender equality is an important aspect of education that must always be 

appreciated. It is unimaginable in this present time to establish science and arts that give 

some limitations based on gender, maybe a science that would abhor women from 

participating in the practical or teaching aspect just like in the breaking of kola nut. Such 

science and art cannot stand and as such, cannot unite us because there is no unity in the 

face of inequality. However, the presence and manifest efforts of feminism in this 

present time would hinder the germination of such science and arts. Thus, pertaining to 

the presence of women's activists, (Ezebuilo, 2019:535) observes that, “Women's rights 

activists have been at the center of the revitalization of human rights, struggling to 

address gender inequality across cultures without lapsing into misguided sentiments.” 

More importantly, the exclusion of women from the core traditions of kola nut has 

contributed to its degeneration. It is obvious that any tradition that is not familiar among 

the young people suffers extinction. In addition to the fact that kola nut is one of the 

quick routes to inseminate poison in this present time because it is a tradition everyone 

is expected to partake in, the weak transmission of its principles have distanced the 

youth from its communion. Culture grows through socialization and socialization is 

possible through mothers because they are always present at all stages of the 

development of their children to inculcate necessary morals and traditions into them, 

but because they are passive in kola nut tradition, they feel unconcerned and as such fail 

in inculcating it into their children. The emotional nature of women makes them better 

knowers and teachers. Their approach to ethics and learning is always “person-centered, 

stressing care, compassion, trust, mercy, forgiveness, preventing harm, and feelings” 

(Lawhead, 2002:566). This approach breeds more humane society than any other 

approach. On this ground, (Lawhead 2002:567) contends that “the pain and anger 

women feel in response to subtle sexual harassment or injustice allows them to perceive 

features of the prevailing social structures that are invisible to men.” 



Ezebuilo & Nwankwo                Kola Nut In Bonachristus Umeogu's Igbo Metaphysics  

12 

Conclusion 

  Kola nut as a universal symbol in Igbo land should manifest in fullness, equality, 

fairness and togetherness. Its tradition or ritual presentation should not be segregative. 

All levels and genders of human species should be equally and equitably represented. 

Its tradition should be approached by all since it is at the center of the Igbo world. It 

should not be agent of women suppression and limitation, rather, agent of equity and 

self-realization. If women continue to suffer limitation, it is obvious that society will 

continue to suffer imbalance. Thus, (Kanu, 2012:27) observes that, “sex inequality has 

produced negative effects such as suppressed talents, lowered productivity and reduced 

creativity.” This would further stunts moral and intellectual development of the society. 

In this vein, Mill contends that “the subordination of women which has become a 

principle regulating the existing social relations between men and women is wrong in 

itself and impediment to national and human improvement” (Kanu, 2012:27). 

In this vein, this paper recommends that for Umeogu's kolanutology to achieve its 

purpose, it has to be restructured in such a way that there will be no noticeable division 

among genders and individuals. What one refers to as tradition is a subject to change. 

As such, (Kanu, 2012:26) maintains that “the idea of 'we have been doing it like this for 

a long time', under the cover of tradition, has also affected efforts towards the liberation 

for women.” Using Mills philosophy of associationism which asserts that minds are 

produced by associative laws acting on experience, it is pertinent to note that “if we 

change the experiences and upbringing of women and what men are made to believe 

about women, then their mind will change” (Kanu, 2012:26), especially among those 

who believe “that the subordination of women to men reflected a natural order that 

women were by nature incapable of equality with men” (Kanu, 2012:26). Umeogu's 

kolanutology should however be restructured and revitalized to give everyone equal 

opportunity to express and actualize his/herself. This will enable women to be active 

and alive in all socio-cultural phenomena. Factually, women are more close to their 

children than men. Therefore, this restructuring will revitalize kolanutology through the 

activeness of women which will in turn guarantee children's education of kola nut as an 

easy means to spread and inculcate its principles. 

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