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The modern Igbo of Nigeria, even when adhering to the Christian religion, have preserved many features of Igbo traditional religion. Reincarnation usually occurs within the same immediate or extended family. We try to identify the reincarnated ancestor by means of birthmarks, statements a child makes when it becomes able to speak, and behavioral resemblances between the child and the deceased person of whom it is the presumed reincarnation. This concept is called, “Ịlọ uwa” (a return to the world.) We know and also believed in life beyond, which we call “Ala-mụọ.” It is at ‘Ala-mụọ’ that we imagine our noble ancestors to be living and interceding for us before “Chi-na-eke” (the God that creates) It is at the same “Ala-muo” we believe our dead relations to be residing after physical death and from there would reincarnate to those kin in their past life.

There are many apparent factors that convince the Igbos in their belief in reincarnation. The reappearance of bodily marks of deceased persons on the body of newborn baby is one basis for the Igbos belief in reincarnation. In the circumstance of mentally ill people who were violent in a past life and were constrained wearing handcuffs or ankle restraints for a long time before they died; it is believed that the scar of the wound caused by the handcuffs does appear on the wrists or ankles of some of them upon their reincarnation. When such marks appear on the body of an infant in whose family somebody in the past had such a handcuff or died in a fiery accident; no further proof will be needed to accept that the deceased has come back.

There are true indications of the Igbos belief of reincarnation in child naming. Nnanna (the father of his father); Nnenna (the mother of his father) are common names. None of these names are repeated in the family because they specify the ancestors. Relations in this life pay the child the same high respect they were accustomed to pay to the deceased grandparent or relation of their father. 
I happen to believe in reincarnation - a reason for my daughter’s middle name – “Nnenna.”

Artwork has archival varnish UV protection. It is professionally wrapped, and ships completely crated.
The modern Igbo of Nigeria, even when adhering to the Christian religion, have preserved many features of Igbo traditional religion. Reincarnation usually occurs within the same immediate or extended family. We try to identify the reincarnated ancestor by means of birthmarks, statements a child makes when it becomes able to speak, and behavioral resemblances between the child and the deceased person of whom it is the presumed reincarnation. This concept is called, “Ịlọ uwa” (a return to the world.) We know and also believed in life beyond, which we call “Ala-mụọ.” It is at ‘Ala-mụọ’ that we imagine our noble ancestors to be living and interceding for us before “Chi-na-eke” (the God that creates) It is at the same “Ala-muo” we believe our dead relations to be residing after physical death and from there would reincarnate to those kin in their past life.

There are many apparent factors that convince the Igbos in their belief in reincarnation. The reappearance of bodily marks of deceased persons on the body of newborn baby is one basis for the Igbos belief in reincarnation. In the circumstance of mentally ill people who were violent in a past life and were constrained wearing handcuffs or ankle restraints for a long time before they died; it is believed that the scar of the wound caused by the handcuffs does appear on the wrists or ankles of some of them upon their reincarnation. When such marks appear on the body of an infant in whose family somebody in the past had such a handcuff or died in a fiery accident; no further proof will be needed to accept that the deceased has come back.

There are true indications of the Igbos belief of reincarnation in child naming. Nnanna (the father of his father); Nnenna (the mother of his father) are common names. None of these names are repeated in the family because they specify the ancestors. Relations in this life pay the child the same high respect they were accustomed to pay to the deceased grandparent or relation of their father. 
I happen to believe in reincarnation - a reason for my daughter’s middle name – “Nnenna.”

Artwork has archival varnish UV protection. It is professionally wrapped, and ships completely crated.
The modern Igbo of Nigeria, even when adhering to the Christian religion, have preserved many features of Igbo traditional religion. Reincarnation usually occurs within the same immediate or extended family. We try to identify the reincarnated ancestor by means of birthmarks, statements a child makes when it becomes able to speak, and behavioral resemblances between the child and the deceased person of whom it is the presumed reincarnation. This concept is called, “Ịlọ uwa” (a return to the world.) We know and also believed in life beyond, which we call “Ala-mụọ.” It is at ‘Ala-mụọ’ that we imagine our noble ancestors to be living and interceding for us before “Chi-na-eke” (the God that creates) It is at the same “Ala-muo” we believe our dead relations to be residing after physical death and from there would reincarnate to those kin in their past life.

There are many apparent factors that convince the Igbos in their belief in reincarnation. The reappearance of bodily marks of deceased persons on the body of newborn baby is one basis for the Igbos belief in reincarnation. In the circumstance of mentally ill people who were violent in a past life and were constrained wearing handcuffs or ankle restraints for a long time before they died; it is believed that the scar of the wound caused by the handcuffs does appear on the wrists or ankles of some of them upon their reincarnation. When such marks appear on the body of an infant in whose family somebody in the past had such a handcuff or died in a fiery accident; no further proof will be needed to accept that the deceased has come back.

There are true indications of the Igbos belief of reincarnation in child naming. Nnanna (the father of his father); Nnenna (the mother of his father) are common names. None of these names are repeated in the family because they specify the ancestors. Relations in this life pay the child the same high respect they were accustomed to pay to the deceased grandparent or relation of their father. 
I happen to believe in reincarnation - a reason for my daughter’s middle name – “Nnenna.”

Artwork has archival varnish UV protection. It is professionally wrapped, and ships completely crated.

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Reincarnation (Ịlọ Uwa) Painting

Uzo Uzo

United States

Painting, Oil on Canvas

Size: 72 W x 60 H x 2 D in

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Artwork has archival varnish UV protection. It is professionally wrapped, and ships completely crated.

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Oil on Canvas

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72 W x 60 H x 2 D in

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Uzo Uzo

Uzo Uzo

United States

I am an Igbo from Nigeria. I make paintings using photographs, mixed-media and found objects. By abstraction, I find that my “primitive” expressionist movement reveals an inherent awkwardness. I also consider movement as a metaphor for the ever-seeking man I am today. I experienced and survived the almost annihilation of the Igbos of Nigeria, a present theme in some of my work. My paintings don’t always reference recognizable forms. The results are deconstructed to the extent that meaning is shifted and possible interpretation becomes multifaceted. By questioning the concept of movement, I create intense personal moments created by means of rules and omissions, acceptance and refusals, luring the viewer to look and see beyond the obvious. I present everyday objects as well as references to texts, symbols, politics, history, architecture and Utopian constructivist designs that are juxtaposed with trivial objects of which some are altered or detached from their natural function. I subtly reverse categories. Forms that do not follow logical criteria but are based only on subjective relationships and formal parallels are addressed. I incite the viewer to make new personal associations. My works demonstrate how life extends beyond its own subjective limits. Based on such impressions and inspirations I commence my work and my artwork often comes to life in little series. Each painting is unique and the creation and development of each painting can be a time consuming process, usually lasting many days or weeks. I currently live and work in Houston TX.

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