Chimakonam-Metric System in Igbo Thought Final-Libre

1
Paper presented at The 11

th
Annual Conference of the Igbo Studies Association on Ohaka: The Community is
Supreme Held at Modotel, Enugu, Nigeria June 27-29, 2013

METRIC SYSTEM IN IGBO THOUGHT LONG BEFORE THE ARRIVAL OF THE
EUROPEANS: A SYSTEMATIZATION
Jonathan Okeke Chimakonam Ph.D
Department of Philosophy
University of Calabar
jonathansphilosophy@gmail.com
ABSTRACT
Among the Igbo of today it is often mistaken that our fore-fathers lived in darkness, knew
nothing and did nothing of worth. Any mention of the past was readily greeted with one scornful
remark or another. The Igbo man of the pre-colonial era was a bush man, primitive, untamed,
untutored and uncivilized. He had no civilization of his own and he had learned none from the
outside world. However, Igbo scholars in the recent times have unearthed so much to contradict
these false positions. In this work, we investigated the metric system of the Igbo some of which
have been in practice for centuries. It was our goal to unearth and systematize the Igbo metric
system that lies suppressed and hidden since colonial times in order to falsify the claim that prior
to the coming of the Europeans the Igbo were a primitive, uncivilized people with no high
cultures and a system of thought but, far beyond this, it was also our goal to push through these
discoveries into the modern historical place for the sake of posterity and our invaluable identity.

Introduction
It is a common intellectual dogma in our time that the pre-colonial Africans (including
Igbo people) lived in darkness knew nothing and did nothing of worth. Any serious academic
reference to that portion of history was readily greeted with one scornful remark or another. The
Igbo man of the pre-colonial era was a bush man, primitive, untamed, untutored and uncivilized.
He had no civilization of his own and he had learned none from the outside world. Issues like
this make Gordon Hunnings in his work Logic, Language and Culture to assert that
According to this view
1
the study of African traditions is largely an antiquarian exercise of

1
The view that the bulk of African traditions can be classed as mystical and consequently
dismissed from serious consideration in the twentieth century.
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interest to social anthropologists, except that obstinate addiction by Africans to their traditional
culture is an obstacle to progress; the removal of this obstacle (therefore) becomes the principal
aim of higher education throughout the continent (3). As appalling as this may sound, Hunnings
wants to make the point that Western education was aimed at weaning the black man of his tail
in hope that he could become civilized. This is because the African culture and its appurtenances
are presumed to lack the stain of rationality. For this, Hunnings again, posits that The second
argument which has tended to inhibit the serious and systematic study of African culture is that
the corpus of traditions which it embodies is not only mystical but pre-logical and so lacking the
elements of rationality (4). This sort of opinion is held by historical ignoramibus like George
Hegel (cf. Phenomenology of the Spirit) and misinformed anthropologists like Lucien Levy
Bruhl (cf. Primitive Mentality). However, Igbo scholars in the recent times have unearthed so
much to contradict these false positions. Paul Dike, Adiele Afigbo, Angulu Onwuejeogwu etc.,
in Igbo history and Culture; C. Agbodike and C. Acholonu in Igbo archeology; C. Acholonu and
A. Animalu in Igbo linguistics; W. Umezinwa and C. Achebe in Igbo culture; A. Animalu and J.
Chimakonam in Igbo scientific thought; A. Asouzu, T. Nwala etc., in Igbo philosophy; J.
Chimakonam in Igbo Thought System and Logic. Indeed the list is endless, these champions and
many more not mentioned here smothered the argument that the Igbo were a primitive race,
uncivilized and without any system of thought or high culture before the coming of the west.
In this work, the author wishes to investigate the idea of Igbo metric system which was in
use long before colonial times. In 1799 the International System of Units, a French construct was
inaugurated and promoted for all cultures. Before then, different nations had their standard. But
for the reason of universal convenience, a single standard was thought to be inevitable, that was
what the French offered in 1799. Many nations of the world adopted it. In USA, it was
sanctioned in 1866 but to this day is still practised together with the traditional American system.
The same goes for Britain grudgingly swing between the French system and their native Imperial
System of Measure. Other countries like Liberia and Burma are yet to adopt the French System.
The campaign to universalize the French system was wedged by the French until 1875 when the
General Conference for Weights and Measures was form. The latter has carried on the project
ever since and now aims at achieving the universal single system by 2014. It should be pointed
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that through the passage of time the project of one universal system of measure has sought to
take inputs from different systems in lieu of a universal system. In all of these eclectics,
references were not made to Africa. The reason is not far-fetched. Hegel had declared that Africa
had no high cultures before colonization and had made no contribution to world civilization
2
. So
there was no need looking into Africa for any form of ideas. Hence, our objective here is to give
reasons to denounce any internationally agreed decimal system of measurement by the proposed
2014 which does not include ideas from Africa. The Igbo metric system which we discuss here is
yet another important fragment in the big body of rational knowledge which has been suppressed
since the colonial times. Since we are going to make use of figures, we shall discuss briefly Igbo
philosophy of mathematics and paint a little picture about Igbo thought system and logic. This
will give a firm foundation to the work as it progresses. We shall be making ample use of
diagrammes in order to drive home every point we take up at each turn. One of our goals is to
establish that a cultural system that developed technical appurtenances in metric system was
logically sophisticated.
On the whole we shall look at the Igbo ideas of the Counting set, Set correspondences,
Linear measurement, Capacity Measurement, Area measurement, Mass and weight, Temperature
Measurement, Plane angle measure, Igbo Calendar Year, Igbo year calendar cycle, Time
Measurement and finally Space-Time Continuum in Igbo Thought. It is our goal to unearth the
Igbo that lies suppressed and hidden since colonial times in order to falsify the claim that prior to
the coming of the Europeans the Igbo were a primitive, uncivilized people with no high cultures
and a system of thought but far beyond this, it is also our goal to push through these discoveries
into our modern lives for the sake of posterity and our invaluable identity.
Igbo Philosophy of Mathematics
Egbe bere Ugo bere or the law of Igwebuike is the most fundamental law of Igbo
thought which could be broken into two; (a) Nmekka (complementarity) Aka nri kw aka

2
See Phenomenology of Spirits
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ekpe, aka ekpe akw aka nri and (b) Njikka (integrativity) ihe kwr, ihe akwdobe ya
3

together with the law of nna-etiti undergird the basic parameters of thought in Igbo world
view. In Igbo mathematical concerns, by evoking the law of igwebike we come by two views
in treating mathematical objects namely; (a) different mathematical objects as points, lines
numbers etc., exist only in groups. For example, we do not talk of point or line or number if not
in reference to other points or lines or numbers. A thing cannot just exist on itself alone. Every
reality exists in a network where it serves as a missing link or necessary link connecting others
and others connecting it
4
. This is why in African number system, the first complementary or
integrativist whole number is two, one remains fractional until it is added to another one or any
other number
5
(b) both mathematical objects and objective realities are meaningless on their
own until they conglomerate or form an amalgam; the former numbering, measuring and
grouping or classifying the latter and the latter giving the former a pseudo-objective existence by
receiving its predication
6
.
It is because of this mathematical orientation which often treats the number 2 as the first
whole number and the number 1 as somewhat fractional that the Igbo metric system generally
observes the number 2 as very important in metric arrangements. As the number 1 is somewhat
fractional, it is hardly an integrativist or complementary number. For example, among the Igbo, a

3
Jonathan Okeke Chimakonam, Introducing African Logic and Numeric System: Formalist and Axiomatic
Approach, Forthcoming; Also, in Integrative Humanism: Extensions and Clarifications Integrative Humanism
Journal, 3.1 forthcoming.
4
Innocent Asouzu, Ibuanyidanda and the Philosophy of Essence, (Calabar: University of Calabar Press, 2011), p.41,
for a complementarist usage it is missing link; Jonathan Okeke Chimakonam, Introducing African Science:
Systematic and Philosophical Approach, (Indiana: Authorhouse, 2012), p. 106. Jonathan Okeke Chimakonam and
Sunny Agu, G. O. Ozumbas Integrative Humanism Project as a Model of Explanation in Science, for an
integrativist usage it is necessary link. Conference Proceeding (8.3, 2012), p.21.
5
Jonathan Okeke Chimakonam, Toward Integrative and Eliminative Epistemologies: From Facts to Fancies
Integrative Humanism Journal (2.1) p.164.
6
In colonial times Igbo pupils found it difficult to follow the logic of number abstraction not because they do not
understand what say number 5 means but because the Igbo linguistic culture presents number in predicative form.
Thus the two ways present confusion which derail progress in mathematical studies. The first set of Igbo trained
teachers understood this having faced the challenge themselves hence they adopted the highly successful predicative
format. For example; otu otu oloma, abua oloma abua, ato oloma ato, etc.
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man is not regarded as complete until he marries a woman. This also explains why in making
petty gifts, it is abnormal to present one item. A woman generally would say I have two breasts
why give me one item?
There is another sense to which the number 2 could be interpreted but which is against
the understanding Igbo people give to it in normal epistemic contexts. As a result, the Igbo try to
draw a line even symbolically. The number 2 could be understood as contradiction where two
variables stand opposed to each other. Symbolically, when the kola has only two parts, it is taken
to signify contradiction and as a result rejected. If such kola was broken in any gathering, it
meant that some malignant spirits planned to bring division among the gathered kindred
members, village, friends, in-laws or family members. Measures are quickly taken to avert this
tragedy. The expression given to any kola with only two lobes is : j a kr aka which means
that the kola clapped. This signifies contradiction, crises, clash, opposition or absence of
harmony. Therefore, contradiction is actually a tragedy in Igbo thought. This is not the sense in
which the Igbo employ the number 2 in normal epistemic and logical contexts.
The Igbo employ the number 2 in ways that signify coming together, harmonious
integration and complementarity. This agrees with the theme of this conference which is,
Ohaka: The Community is Supreme which can be variously interpreted as integration is better
than disintegration or coming together is better than standing apart. Mathematically, 1+1=2
because the fractional variables 1 and 1 are contraries in Igbo logical thought and not
contradictories which means they can achieve bonding. If they are lines, the Igbo conception
does not see them as parallel. Geometrically, it can be adduced that any two lines in Igbo thought
meets somewhere even the seemingly parallel must have a meeting point somewhere else, such
would be an anathema. For example an unmarried man is considered incomplete until he takes a
wife; it is not understandable for a ripe lady to remain in her fathers house unmarried, etc. The
two lines below have a point of complementation and can even form a triangle if we put the
dotted lines at its base.

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Fig. 1: showing complementary lines
Meeting point

Line 1 .. line 2
This gives us the three values in Igbo logic where the third value is obtained through the
complementation of two standard fractional values
7
. This also explains why j ugo, a kola with
three lobes is priced above all else in Igbo world view because it signifies the perfection of the
synergy of the fractional two. The third lobe is actually the physical proof that the other two are
not contradictories or did not clap. The three-valued thought model of the Igbo may be
diagrammed as below.

Fig. 2: showing the Igbo three-valued thought model
C
T F
The discussions and the diagrammes above simply show the interpretation of the number 2 in
Igbo thought which is also present in Igbo metric system. The number 2 logically represents two
fractional values of truth and falsehood labeled conventionally as T and F above which
necessarily integrate or complement each other in the third value labeled C above. The arrows in
the boxes show the movement of the values or variables as the case may be from a platform
where they are fragmented to a central platform where they achieve unity. This is against the
principle of bivalence which entrenches the place of contradiction in classical logic. What this
means however is that the reasoning pattern of the Igbo is non-bivalent or trivalent. The laws of
thought in Western logic (identity, contradiction and excluded-middle) for example are
demobilized in Igbo-African thought system and in their place are the Igbo laws of thought
namely; Njikka, Nmekka and nna-etiti.

7
Jonathan, Introducing African Science, p.19-22. Chris Ijiomah, An Excavation of Logic in African World View,
African Journal of Religion, Culture and Society (1. 1. August, 2006): 29-35; Ikemesit Nkanta, Three-valued Logic
as an Explanatory Tool for some African Experiences, M.A Thesis, (Calabar: University of Calabar, 2012)
Unpublished, P. 1-10

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The Idea of Metric System in Igbo Thought
Thought system is the collection of standard beliefs in any culture which shape the
peoples thinking about reality. According to J. O. Chimakonam:
Let us roughly define a thought system as the aggregate of a peoples basic beliefs
which determine their norms, laws and judgments on what is acceptable and
unacceptable in accordance with established consensus. It determines the rules
within which a people's reflection on realities is organized. In other words, a
thought system consists of (but not only) the perspectives through which a people
rationally look at reality, i.e. it is the aggregate of beliefs, assumptions, norms
which have become basic in a given society and which define a peoples thinking
and understanding of realities around them
8
.
From the above we acknowledge the existence of Igbo thought system which shape the Igbo
peoples thinking and understanding of realities in their world-view. One of such is the idea of
metric system among the Igbo. It is easy to see with the study of Western education that the main
problem it has with African thought system is that it regards it as non-existent or at best a
collection of mystical and pre-logical traditions lacking in rationality. When he asks What is
meant by African culture as pre-logical and how was such a conclusion arrived at? (Hunnings
4) Gordon Hunnings replies:
One quite specific reason is because Aristotles Laws of Thought are not
formulated and do not appear to be observed in Africa languages. According to
classical logic, these laws are the supreme principles of logical truth and any
system of ideas expressed in a language in which these principles are not
observed can only be described as pre-logical. Furthermore, as these logical
principles represent the Laws of Thought their absence is not only a defect of
language but of the mentality of the users of the language. It was by reasoning
along these lines that Levy Bruhl felt entitled to draw far-reaching conclusions
about the mind and even the soul of African peoples. It has often been observed

8
Jonathan, Introducing African Science, p.17.
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that whereas the truths of philosophy turn out to be trivial tautologies, it is the
errors of philosophy that are intrusive. This particular thesis seems to me not only
to be an error, but a particularly intrusive one. Most of Levy Bruhls critics have
contented themselves with a general refutation of his thesis on the ground that he
exaggerated the difference between African and Western cultures. This is
certainly true, but the philosophical errors involved in Levy Bruhls thesis are far
more subtle than that.
9

The above observation is corroborated by Joseph Omoregbe when he says that Africans of old
may not have put their reasoning in the form of Aristotles syllogism or Russells logical form
but they sure had their reasoning pattern (6). Meinrad Hebga powerfully projected similar
argument when he echoes the following golden words:

The dogma of one standard and of one all-embracing prototype for civilization
and culture is losing its backers right along. If the fact of having arrived at the
atom, of having probed nature in its depth and furthermost reaches gives
legitimate pride to the discoveries and consecrates the civilizations which have
produced them, all this still leaves an important place to the other cultures,
embryonic though they may be called, a place which they occupy humbly, but at
the same time to the advantage of all. A fortiori, it is necessary to admit the
existence of opposed logics, structures of thoughts, methods of research,
contradictory in their methods or their conclusions.
10

We therefore find assurance in the thoughts above which demonstrate that African culture need
not appeal to Western thought structure to become legitimately rational. And against the thesis of
Levy Bruhl, African culture is rational by the native internal logic which undergirds the system
to which the Western critics are ignorant of. It is upon this native thought structure of Africa that
we here systematize and interpret Igbo metric system.

9
Hunnings, Gordon. Logic, Language and Culture. Second Order, p. 4
10
Hebga, Meinrad. Logic in Africa. Philosophy Today, Vol. 11. No. 4/4 1958. Pp. 222-23
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In this work, we focused on identifying and systematizing the Igbo metric system and
where appropriate we did some mathematical conversions. Every thought system has its own
laws which guide the reasoning of the people on reality issues. The same is true of the Igbo
thought system. Two of such laws which we shall find handy in this work include: Njikka
(integrativity) and Nmekka (complementarity).
According to J. O. Chimakonam
11
integration is a near equivalence of the Igbo term
Njikka which means truth, value or meaning is derived from variables when they are brought
together, whereas the term complementarity comes nearest to explaining the concept of
Nmekka. Literarily, Nmekka means that strength or power is found in the group or achieved in
coming together. The focus of the law of complementarity is on group strength or power. The
difference between the law of complementarity and that of integrativity is at two levels, while the
former centers on group power the latter focuses on group identity; again, while in the latter, the
individual finds its identity in the group, in the former, the individual must join or team up with
others to generate group power. Hence, in complementarity, the individual loses itself in the
group whereas, in integrativity, the individual finds or discovers itself in the group.
From ages past, the Igbo have a sense of arithmetical measurement. This of course, is
based on the idea of group identity although each group is made up of individuals. The Igbo
societies are more gregarious, the individual does not exist in isolation, he exists in a group. It is
the group that gives identity, hence the ideas of integrativity Njikka and complementarity-
Nmekka as laws of thought in Igbo thought system! Among the Igbo, people are identified in
the group i.e. their villages, kindred or families. Anyone who does not belong to these groups
does not actually exist. The individuals in a group going by the laws of integrativity and
complementarity are not unique but similar or related.
If we recall that for the Igbo numbering conveys idea of things then we would understand
why the Igbo numeric sense is that of group identity and not individual identity. Following the
principle of integrativity in Igbo philosophy of mathematics, the number one is isolated because
its idea cannot be completely formed. One would seemingly mean one thing in Igbo numeric

11
Jonathan, Introducing African Logic and Numeric System, Forthcoming

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sense but one thing cannot be predicated or placed in a logical relation. Colloquially, it takes two
to tango. Thus we may have one Nda (closer to gramme in standard western scale) but until
another one is added to it to make it two, the previous one is isolated. Hence, by the integrativist
and complementarist principles actual numbering starts from two. This is evident in all forms of
measurement as counting set, area, capacity, linear, temperature and mass and weight where the
number 2 is a base.
Counting set
The counting set comprises of range of even numbers which characterizes the grouping
of things. It serves in packaging of things or the arrangement of articles in business from the
olden times and it also characterizes currency denominations. The counting set therefore
represents standard range of arranging items or denominating currency among the Igbo. One
significant factor in this system is that by the correspondence of its elliptical progression, the
mind easily follows up on its increase. This remains the basic justification for the use of the idea
in business and in currency related issues. The table below shows some of the sets and their
interpretations.
Table. 1 : table of sets and interpretation

Set
Interpretation Translation
2 g Set
4 g-ab Two-sets
6 g-at Three-sets
8 g-an Four-sets
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10
g-ise Five-sets
20 g-iri Ten-sets
40 Nn Many-sets
100 kala-akpa Half-bag
200 Otu-akpa One-bag

1000
Akpa-ise Five-bags
This arrangement continues ad infinitum. The numeric representation of the counting set
is shown in the table below:
Table. 2 : numeric representation of counting set
Nt-
an
(unit
)
Iri
(ten
)
Naar
(hundre
d)
Puku
(thousand)
Nde
(million)
Ijeri
(billion) etc.

1+1
10 100 1000 1,000,000 1,000,000,000
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
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9 90 900 900,000

900,000,000

900,000,000,000

This same exercise could be continued to Nzeri
12
(trillion).
Set correspondences
1+1 = nt-an/Standard unit
25 = Iri/ten (g-ise)
102 = Iri-ab/twenty (g-iri)
202 = Iri-an/forty (nn)
402 = Iri-asat/eighty (nn-ab)
205 = Otu-naar/one hundred (kala-akpa)
1002 = Naar-ab/two hundred (otu-akpa)
2005 = Otu-puku/one thousand (akpa-ise) etc.

The above tables and permutations offer various explanations to the counting set in Igbo numeric
system and metric system.
Linear measurement
Africans have idea of distance and they characterize it differently with body parts and
sometimes with objects or farm tools. The length of the middle part of an average persons index
finger is called Ntaji and is equivalent to twenty millimeters in western measurement standard.
One tenth of it is called Ntji and is equivalent to two millimeters. Two, we recall, is the first
integer in Igbo-African number system according to the integrativist thesis. Some traditions in
Igbo-Africa use the thumb nail, the finger length, palm length, arm length, foot length, and
distance between two steps, machete length, and palm frond stem; for radius some use hoe
tongue and mortar, etc. What we reproduce here is the consensus from various traditions. The

12
Our choice of word nzeri for trillion is phonetic. Some prefer mbieri, others mbari, but nzeri commands and
presents clearer imagery of the magnitude of trillion.
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table below shows the idea of linear measurement in Igbo-African thought with its western
equivalents.
Table. 3: table of linear measurement
Name Unit Western Conversions where one Ntji-nchi corresponds to one out
of the conversions
Ntji-nchi 1
n/n
2 m/m Ntaji-nchi
nt/n
110
Nkeji-nchi
nk/n
1200
Nchi n/c

11000
Omulu-nchi o/n

12,000,000

From the above we can construct a complete linear measurement table as follows:
10 ntji-nchi 1 ntaji-nchi (nt/n)
10 ntaji-nchi 1 nkeji-nchi (nk/n)
10 nkeji-nchi 1 nchi (n/c)
1000 nchi 1 ml-nchi (m/n)
In the above we adopt the Igbo standard nchi
13
meaning literally an uncertain distance not farther
than two full steps. In Western standard it would be equivalent to about two meters.
Capacity Measurement (fluid volume)
We shall adopt iko as our basic standard. The term iko
14
literally translates to cup. But in the
traditional Igbo sense we are employing it, it is a standard for measuring quantities of grain, dust
and liquid. In Western standard it is equivalent to two liters.
10 ntji-iko (n/i) 1 ntaji-iko (na/i)
10 ntaji-iko 1 nkeji-iko (ne/i)

13
The term obviously is a primeval term in the dialect of people of old idemili area.
14
It should be noted that iko could also mean drinking cup which is far smaller than iko as a standard for measuring
grains, dust and liquid. An alternative standard is akpa which translates to bag. However, we prefer iko because in
the modern mathematically-oriented world, it is easier to achieve precision with iko than with akpa.
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10 nkeji-iko 1 iko (ik)
Area measurement
Here we shall adopt g as area measurement standard. g figuratively means a given area
which could be in radius, square, perimeter, circumference etc. for example, the tongue of a hoe
which could take any shape. In Western standard one g-nchi would be equivalent to two
square meters or two meter radius or diameter or circumference.
100 g-ntji (/n) 1 g-ntaji (/t)
100 g -ntaji 1 g-nkeji (/k)
100 g -nkeji 1 g-nchi (/nc)
1000 g -nchi 1 g-mlnchi (/mn)
Mass and weight
Here we shall adopt nda
15
as mass and weight measurement standard. Nda as an Igbo word
means weigh. Literally, it means how weighty or how much or how big. In Western standard,
one nda would be equivalent to two grammes.
10 ntji-nda (nd) 1 ntaji-nda (na/d)
10 ntaji-nda 1 nkeji-nda (ne/d)
10 nkeji-nda 1 nda (nd)
1000 nda 1 ml-nda (m/d)
1000 ml-nda 1 ogwe (og)
The difference shown in the first table above between ntji-nchi and ntaji-nchi and the
western millimeters applies throughout the rest of the Igbo-African standards treated thereafter.
So it is not to be taken for example that ten ntji-nda is equivalent to ten milligrams. On the
contrary, ten ntji-nda corresponds to almost twenty milligrams of the western metric system.
Temperature Measurement
One striking difference in temperature measure between the standard western metric
system and that of the Igbo people as we found in this research is that whereas the west measure

15
The term is n !g"o #or$ for %#eigh& s in #hen the !g"o s'( ole ' $r) *ht $oes it #eigh)
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in degrees Igbo people from time immemorial measure in stages or what is called Agba
16
in
Igbo. Let us take for example the measurement of heat, Igbo people say for a body that:
Table 4: showing stages of temperature measurement in Igbo thought
Agba (Stages) Temperature
dgh k Body is not hot
d obere k Body is warm or a little hot
d k Body is hot
d nnukwu k Body is very hot
One notices the obvious limitation of this standard (Agba) of measurement in that it does not
readily provide mathematical precision which is why the west measure in degrees. The reason
for this is because in Igbo philosophy of mathematics the overview of mathematics is not strictly
that of precision and individual conception of numbers as it is in the west but essentially that of
relativity and group conception of numbers. A number is a number because it is capable of group
conception. The value of number one is not appreciated until it is integrated which is why going
by the laws of Njikka and Nmekka, the number 2 represents the foundational number in Igbo
philosophy of mathematics- the first integrativist number. Notice that in the temperature
measurement diagramme bellow the Igbo thermometer started with the number 2 as a
complement of the number 1 from each side.
Fig. 3: Igbo thermometer
Point of integration or complementation (both hot and cold)

Agba-oyi (cold) Agba-k (hot)

16
+g" is n !g"o #or$ tht literlly mens stge or perio$, -or e.mple/ g" n'e m" 0fisrt stge1 or g" h
0mo$ern perio$1, *e employ it here in the sense of stge,

20 10
5
2 5 10 20

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When you multiply 2 by 5 it gives you 10 and 10 by 2 gives you 20 and so on (see also the above
discussion on counting set to understand the Igbo idea of base 10 and the standard unit 2). This
represents the Agba or stages of heat or coldness in Igbo thermometer. Notice that on each side
the reading of the thermometer started between 2 and 5. The sum of the two sides gives you 10
as well. This also explains why the unit of Igbo temperature measurement is not unified as it is in
western standard which measures both hot and cold in degrees. In Igbo standard we do not unify,
we measure both hot and cold differently i.e. agba-oyi (stages of coldness) and agba-k (stages
of hotness).
We admitted earlier that lack of precision in Igbo conception of number was a weakness
but there are some senses to which it could be advantageous. A lab scientist would probably
prefer knowing the exact temperature of the body he is working on but outside the controlled
environment such precision is doomed to continuous change from moment to moment either in
excess or in deficit. It is at such circumstances that the Igbo stage measurement becomes
relevant. Again, it promotes relativity and discourages absoluteness in science. Hence the axiom,
wa dka akpkp ogwumagana, reality changes like chameleon!
Also, a close look at the Igbo thermometer reveals the presence of Igbo three-valued
logic. Agba-oyi and agba-k represents the two standard values whereas their point of
integration or complementation represents the third value. In the diagramme above, we notice
that the Igbo thermometer read the point of complementation as both hot and cold. This is in line
with the logical interpretation of the third value as both true and false (truth-value glut). So we
have in Igbo metric system a point of both hot and cold (relative to individuals and contexts)
before the stages of not hot and not cold.
You may have also noticed that the Igbo thermometer does not read in negative numbers
e.g. -5,-10, -20 etc., this is because such integers do not form standard mathematical expressions
in Igbo thought system. We do not say by implication that the mathematical sign of subtraction
does not exist in Igbo thought, what we wish to emphasize is the image created when we make
such expressions. -5 in Igbo thought does not make reference to 5 objects that do not exist but to
5 objects that existed, so it becomes trivial and sometimes misleading to add the minus sign -.
The important difference marker here is time such that when we talk of 5 objects that existed
we do not look out for the sign - but to the time indicator which conveys the accurate image.
17

th

Thus if a bodys temperature is measured at 20 (agba-k), its opposite would be 20 (agba-oyi).
Note the positioning of the Igbo temperature indicator (the little hanging a) in the cold and
hot temperature measure.
Plane angle measure
The Igbo word for angle is aka which literally means arm but derived from aka-mgbag
or bent arm as in when the arm is bent to obtain angle 84 or 90 in western standard. Basically,
there are four cardinal angles in Igbo plane angle measurement called Izu and comprising of 84
(agba) or 84 each.
Fig. 4: Four Igbo cardinal angles (Izu)

This is also equivalent to western 90. These angels have names example angle 252
which is called Ekeukwu, 336 called Oyeukwu, 84 called Afukwu and 168 called
Nkwukwu. Whereas 252 and 336 are aka-ekpe (left angles), 84 and 168 are aka-nri (right
angles). Also, while 336 and 84 are aka-enu (up angles), 168 and 252 are aka-an (down
angles). Each angle can be further divided into three smaller angles yielding 12 angles in all with
peculiar names. Also, each of the four is called aha; two put together is called ahanab; three is
called ahanat while four of the angles put together is called ahanan or izu measuring 336.
See the diagramme below:

+fo2'#2
336
3ye2'#2
252
4'e2'#2

84
5'#o2'#2
168
18

th

Fig. 5: The twelve in four Igbo angles

84 Nkwoukwu

In the above diagramme we see how the four cardinal angles make up the Izu and yield further
twelve angles each with peculiar name. Let us therefore point out here that this diagramme is
also a chart interpretation of the Igbo calendar year to which we presently turn to.
Igbo Calendar Year
The Igbo people long had a calendar year chart probably before the preparation of the Gregorian
calendar introduced and signed into law on 24
th
February 1582 by Pope Gregory XIII. Alexander
Animalu in his 1990 Ahiajoku Lecture
17
showed a 1590 AD map of Africa showing the thriving
civilization of the Igbo and it is believed the Igbo calendar was long in use before this period. As
Animalu puts it:
One of the oldest map of Africa I have come across is Africa in 1590 ADThe
significant feature of the mapis the appearance on the map of 16
th
century Igbo
culture area under the legendary name, Biafra [written Biafar on the map]. This

17
Alexander Animalu, Ucheakonam: A Way of Life in the Modern Scientific Age, 1990 Ahiajoku Lecture, (Owerri.
Printed in 2001 Igbo Day Lecture. Snaap Press, 2001), p. 45.

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19

th

was at the time of the Renaissance in Western Europe. Its significance lies in the
fact that it has set the much-needed time-dept for the various speculations
concerning Igbo culture and civilization. According to Professor M. Angulu
Onwuejeogwu in his 1987 Ahiajoku lecture, about twelve mini-civilizations had
merged between 800 AD and 1700 AD to produce what he called the pan-Igbo
civilization whose zenith could be placed around 1600 AD when the mapwas
drawn. For ease of reference, let me call this pan-Igbo state Biafra. A
characteristic feature of such a civilization is the possession of a common
language. According to Dr. W. B. Baikie writing in 1854, which was cited by
Professor Adiele Afigbo in his 1981 Ahiajoku lecture, all the coast dialects from
Oru to Old Calabar are either directly or indirectly connected with Igbo; and the
Igbo are separated from the sea by petty tribes all of which trace their origin to
this great race
18
.
The above passage shows that the Igbo were the dominant race and related with other
tribes whose culture and language have affinity with Igbo. Suffice it to add that one of the
most important apparatuses to such a civilization would have to be a calendar that defines
the year and seasonal cycles. The Igbo calendar therefore must have been in use long
before 1590 AD and the vast use of the Igbo calendar is attested to by the prevalence of
Igbo calendar sign (see fig. 6 below) in most surviving ancient walls across the entire
culture area Animalu referred to as Biafra, from Isu to Ikotekpene, from Ogoja to
Abakaliki, from Abak to Bonny, and from Oba to Elele etc.
It is amazing how little the Igbo calendar has changed over the centuries as it is still been
observed exactly as it was drawn in ancient monuments. The picture below shows a carving on
the wall of an ancient monument located at Isseke
19
:

18
Animalu, p. 44 and 46.
19
Note that research has established that the famous Olaudo Equiano an Igbo ex-slave in America hailed
from Isseke, from the family tree of Alaudo Ekwuano, present day Ihiala LGA of Anambra State.
20

th

Fig. 6: Picture of twelve in four Igbo calendar chart located at Isseke ancient monument

Let us reproduce the carving that looks more like an x on a square for clarity.
Fig. 7: a reproduction of the wall carving

In this carving you notice four squares inside representing the four cardinal months or onwa as it
is called in Igbo. In the Igbo and Gregorian calendars they would be Ekeukwu/January,
Oyeukwu/April, Afukwu/July and Nkwukwu/October. Also you see eight half squares outside
representing the two other months under each cardinal month. You could see how two half
squares flank each cardinal square should you observe the picture or figure from the periphery.
Put together it gives us the twelve nwa/months in Igbo calendar. Below is a breakdown of year
cycle in Igbo calendar:
Igbo year calendar cycle
1 aban (night) + 1 echi (day) = 1 bch (full day)
4 bch = 1 izu
7 izu = 1 nwa (month)
28 bch = 1 nwa
12 nwa = 1 ar (year)
84 izu = 1 ar
336 bch = 1 ar
Note that the integration of 1+ 1 forms the standard unit 2 in Igbo philosophy or idea of
mathematics.
Below are the names of the days and months in Igbo calendar:

21

th

Names of the Four Igbo Days
Eke
Oye/Orie
Af
Nkw
Names of the Twelve Igbo Months
Ekeukwu..January
Nweke February
Okeke March
Oyeukwu..April
Nwoye May
Okoye June
AfukwuJuly
Nwaf August
Okaf September
Nkwukwu.October
Nwankw November
Okonkw December

Fig. 8: Chart shows the day-month combination in Igbo Calendar

Oye Afo

Eke Nkwo
Time Measurement
Time or motion in Igbo thought is cyclic, this is a fact known and acknowledged by all
who have Igbo blood in their nerves. Though it is divided up in stages, its rotation however is
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22

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cyclic. A. Animalu 1990 as well as A. O. Anya 1981 variously attests to this claim
20
. Below is a
figure showing the stages and cyclical nature of time in Igbo thought system.
Fig. 9: stages of time or motion in Igbo thought

Time

Space

The above figure shows the 12 hourly cycle from morning to pre-noon to afternoon to evening
and then from night to pre-midnight to after midnight to early morning. The four apiece represent
the various stages of time. As already shown in the Igbo calendar year cycle somewhere above,
one day time 12 hourly cycle gives us one echi whereas one night time 12 hourly cycle gives us
one abani, put together they give us one 24 hourly full day or bch. This is also what
Alexander Animalu in the appendix to his 1990 Ahiajoku Lecture
21
characterizes in such a way
as to draw a line between the 12 hourly daytime cycle and the 12 hourly night time cycle. The
former utilized by the Igbo for their life activities while the latter is utilized by the Olu (any
people, spirits, night marauders, people of distant lands etc.) for their own activities. Each of the
12 hourly cycle is made up of four basic stages as locations in both time and space. By his
characterization, if Eke, Oye, Af and Nkw are locations in time, Eke-Igbo, Oye-Igbo, Af-
Igbo, Nkw-Igbo, Eke-Olu, Oye-Olu, Af-Olu and Nkw-Olu would be locations in both time
and space (see also the discussions on Space-time continuum in Igbo thought below; and Figures
10 and 12 below). Figure 10 below shows a reversal of figure 9 above.

20
Animalu, p. 51.
21
Animalu, p. 90.
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1

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2
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3

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23

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Fig. 10: showing the space-time continuum

Location in time and space

In the above figure, we demonstrate space-time continuum in Igbo thought. (see the section on
space-time continuum below for detailed discussions).
Measurement of the Igbo ticking time
60 Ntaji =1 Nkeji
60 Nkeji = 1 Awa
3 Awa = Ahaukwu = 84
6 Awa = Ahanab = 168
6 Awa /2 Awa = 84
9 Awa = Ahanat = 252
9 Awa/ 3Awa = 84
12 Awa x 2 = 24 Awa
24 Awa = Ahanan or Izu = 336
12 Awa/ 4Awa = 84
24 Awa/ 8 Awa = 84
The Igbo ticking time runs in a 24 hourly cycle called bch but divided up to 12 hours apiece
of echi and aban respectively as already shown in the Igbo calendar year cycle.

Space-Time Continuum in Igbo Thought
Igbo people do not really see any serious polarity in ogwe or mbara/space and oge/time
or motion. Space is in motion and motion is a manifestation of space. For want of clarity, space
is conceived in a cyclical dimension whereas time is in itself a cyclical phenomenon. Many Igbo
scholars have described the Igbo idea of space as consisting of three cyclical dimension or
4
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24

th

stages
22
namely Igwe/Sky where Chukwu and angels dwell, Ala/Earth where men and beasts
dwell and Alanm/Underworld where the ancestors and evil spirits etc., dwell. However, we
find in our own interpretation of Igbo worldview that as much as this is correct it is incomplete.
Ancestors are people who lived well and are rewarded with the bliss of ancestral world whereas
others who led a bad life are cast down to suffer in a world filled will evil forces. This shows that
there are two worlds beneath and not one, as the ancestors cannot be co-tenants with evil men
and forces. The ancestral world is the first world beneath while the dark world of evil and
suffering lies far below. It does appear that why popular scholarly opinions fail to make this
demarcation is due to error of assumption that the underworld is just one world with a huge red
earth wall separating the ancestors and evil forces.
We came to conclusion in this research that this conception must be wrong because the
Igbo conception of beings for example, is vertical and not horizontal. Thus the ancestors simply
cannot be on the same plane with evil men and malignant forces. This helps us to fix the puzzle
of four dimensional space in Igbo thought namely Ekeukwu, Oyeukwu, Afukwu and
Nkwukwu (see also figure 4 above). These correspond to the four spaces in Igbo world view
namely; Igwe, Ala/wa, Ala ndi ichie and Alanm.

Fig. 11: showing four dimensional spaces in Igbo worldview

Igwe
Ala/wa .. Ala ndi ichie
Alanm
The cycle of birth, death, regeneration and rebirth occurs around the hypocycloid in the middle;
an evil man rarely gets a chance to be reborn neither do men go beyond the earth plane into the

22
Udobata Onunwa, Humanism: The Bedrock of African Traditional Religion and Culture, Religious Humanism (Vol.
XXV, No. 2, Spring 1991), 66 71. ; Chris Ijiomah, Some Epistemological Tools with which Africans Relate to their
Realities, pp. 75 87; Ekwealor, C. C. The Igbo World-View: A General Survey. The Humanities and All of Us,
Emeka Oguegbu (ed) (Onitsha: Watchword, 1990) Pp. 29 33.

25

th

heavens. The period of regeneration is a stage of ontological preparation for rebirth. When
descended in death and decay, it is assumed that one passes a stage of being purification in order
to get ready for the beginning of another cycle.
The point we wish to make here is that space and time intermingle in Igbo world view.
Alexander Animalu cites Anya as follows:
Most African societies, including the Nigerian society operate on a cosmological
framework in which time is cyclical and space organized in three compartments-
the heavens above, the earth below it and the underworld beneath the earth- all
conceived as contiguous and continuous, once more in a cyclical continuum
23

We have already corrected the perception which limits the spaces to three dimensions only. The
rest of the quotation supports our thesis here that time and space in Igbo cosmology are jointly in
a cyclical continuum. The figure below shows the space-time continuum in Igbo thought.
Fig. 12: showing the joint cyclical space-time continuum in Igbo thought

The outer circle represents various stages of time just as the inner circle represents various
compartments of space, thus the outer circle = the inner circle. Aban is a stage in the 12 hourly
cycle of night as well as an angle space Ekeukwu, as it rolls over to ngabi-aban, Ekeukwu

23
Animalu, p. 51.
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26

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inevitably rolls over to Oyeukwu. Also as ngab-aban rolls over to ime-aban and then to isi-
tt, Oyeukwu rolls over to Afukwu and then to Nkwukwu. The difference here is that while
time has a 24 hourly cycle of night and day, space is composed of ever cyclic stages that keeps
touch with time whether night or day. This ensures that when isi- tt rolls over to tt and
then to ngabi-bch, ehihie and finally to mgbede to complete the day and night cycle of time,
the plane angle spaces keep touch with time. Alexander Animalus characterization of Igbo
spaces into eight out of which four apiece is for day and night namely; Eke-Igbo, Oye-Igbo, Af-
Igbo, Nkw-Igbo, Eke-Olu, Oye-Olu, Af-Olu and Nkw-Olu correspond to the 24 hourly cycle
as depicted in the figure above. As tt, ngabi-bch, ehihie and mgbede correspond to Eke-
Igbo, Oye-Igbo, Af-Igbo and Nkw-Igbo; aban, ngabi-aban, ime-aban and isi- tt also
correspond to Eke-Olu, Oye-Olu, Af-Olu and Nkw-Olu. In this way, it does appear from this
conception that space is nothing without time but on the contrary, it is time that is seemingly
nothing without space. In Igbo thought there might be space without time only that such would
be static, frigid and unknowable. Time helps us to characterize space, space helps us to define
time, and thus, the Igbo conceive them in a continuum. Alexander Animalu has this to say:
Because the Igbo conceive motion as cyclic changes of space and time, they used the same
names- Eke, Oye, Af, Nkw-, to designate both locations in space, such as Eke- Otolo, Af-
ba, Nkw-Nnewi( and we should add, Oye-Ojoto)and locations in the time of the four-day
Igbo market week (izu)
24
.What Animalu tries to explain in the above is that take for example
Af; Af-ba is a location in space but bch-Af is a location in time. In the first, Af
characterizes ba which is location in space and in the second, bch standing in for space
defines Af which is location in time. Together the Igbo conception of space-time continuum is
formed.
Conclusion
Need we say more than we already have in order to establish the fact that the Igbo had
high cultures and some degree of civilization long before the coming of the whites? The answer
is no, to the extent we have marshaled out our convincing points here but yes, to the extent Igbo

24
Animalu, p. 51.
27

th

scholars are obliged to investigate and bring to the fore the industry and craft of the Igbo in all
areas of life. We therefore call upon Igbo scholars not to see what we have done here as
sacrosanct or even find a reason to disparage it but to see it as a challenge to one and all to make
own contribution in this on-going project of interpreting and systematizing theories of Igbo
thought.
In the West, they talk of centigrade, Kelvin, Fahrenheit, Celsius etc., when they measure
in degrees, here in Igbo land our fathers measured in agba or stages; should we by recourse to the
dominant western thought in our todays world say that our fathers never really measured just
because they did not measure in degrees? The answer is negative! Nk d na mba neghelu ha
ite, the type of firewood found in a country is what cooks for the natives.
Now, here comes the ultimate question: as we step into a promising future where we are
bound to unearth so many suppressed categories in our thought system different from the now
conversant categories of the western thought system, what should we do? Should we revert to
our own categories, systematizing and upgrading them bearing in mind the isolation it may bring
the Igbo in a one world order or should we continue with the conversant, western categories, the
very instruments of one world order? Now, it is easy to choose the latter option over and above
the first and we can even trump up a dozen justifications for our helpless choice but when we
strive to some discipline and consider the point of intercourse between a culture and a peoples
identity for example, only then should we come to realize that no price is too much to pay in
order to retrieve an identity long lost.
In this work, we attempted to describe, interpret and systematize the category of metric
systems in Igbo thought bearing in mind as it is said; onye arachagh n ya, gr arachara ya,
if one fails to lick his lips during harmatan, the harmatan would lick it for him. It has been said
that the Igbo have nothing but we here say we have!
i

28

th

Bibliography
Animalu, Alexander. Ucheakonam: A Way of Life in the Modern Scientific Age, 1990 Ahiajoku
Lecture, Owerri. Printed in 2001 Igbo Day Lecture. Snaap Press, 2001.

Asouzu, Innocent. Ibuanyidanda and the Philosophy of Essence, Calabar: University of Calabar
Press, 2011

Chimakonam, Okeke Jonathan. Introducing African Logic and Numeric System: Formalist and
Axiomatic Approach, Forthcoming

Chimakonam, Okeke Jonathan. Integrative Humanism: Extensions and Clarifications
Integrative Humanism Journal, 3.1 forthcoming.

Chimakonam, Okeke Jonathan. Introducing African Science: Systematic and Philosophical
Approach, Indiana: Authorhouse, 2012

Chimakonam, Okeke Jonathan and Sunny Agu, G. O. Ozumbas Integrative Humanism Project
as a Model of Explanation in Science, Conference Proceeding 8.3, (2012):17-24

Chimakonam, Okeke Jonathan. Integrative and Eliminative Epistemologies: From Facts to
Fancies Integrative Humanism Journal 2.1(2012):158-170

Ekwealor, C. C. The Igbo World-View: A General Survey. The Humanities and All of Us,
Emeka Oguegbu (ed) Onitsha: Watchword, (1990): 29 33.

Hebga, Meinrad. Logic in Africa. Philosophy Today, Vol. 11. No. 4/4 1958. Pp. 222-23

Hunnings, Gordon. Logic, Language and Culture. Second Order: An African Journal of
Philosophy, Vol. 4, No. 1. p. 4

Ijiomah, Chris. An Excavation of Logic in African World View, African Journal of Religion,
Culture and Society 1. 1. (August, 2006): 29-35

Ijiomah, Chris. Some Epistemological Tools with which Africans Relate to their Realities,
Ultimate Reality and Meaning. 28, No 1, (March, 2005): 75-87

Nkanta, Ikemesit. Three-valued Logic as an Explanatory Tool for some African Experiences,
M.A Thesis, Calabar: University of Calabar, Unpublished 2012

Omoregbe, Joseph. African Philosophy: Yesterday and Today. African Philosophy: An
Anthology. Emmanuel Eze (ed.), Massachusetts: Blackwell, 1998

29

th

Onunwa, Udobata. Humanism: The Bedrock of African Traditional Religion and Culture,
Religious Humanism Vol. XXV, No. 2, (Spring 1991): 66 71.

i
+9'no#le$gement( ! #ish to ppre9ite Prof, +,3, 4, +niml2 of ;ni<ersity of 5igeri 5s2'' for ssisting #ith
some mterils of this reser9h n$ for his <ery helpf2l 9ommentries on the initil $rft of this pper,

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