Sunday, 30 April 2017 15:37

On the possible delusional roots of Igbos claim to be Jews?

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Remy Ilona:

It is interesting that you provoked this debate. For quite some time now you have been running around making a fool of yourself by claiming to be a Jew. Initially, I dismissed you as a chap who found a way to have a racket, to persuade Jews that he is one of them so as to rip them off, make money off them. What do many Igbos do but separate people from their moneys?

Later on, I realized that you are deadly serious in your claim to be a Jew. You are a Jew and you are black and Jews are white or brown, how is that possible?

You are a Jew and your language is part of the Niger-Congo-Kwa group of African languages whereas the Jewish language is Semitic, is related to Arabic.

You are a Jew and your DNA says that your people evolved in West Africa and are not related to Semitic DNA.

What exactly got into your mind to make you have such absurd claims? We have heard of black Americans who feel totally ashamed to be black (due to black folk's backwardness Vis a Vis white folks) and deny that they are black and claim to be white. But such black folks invariably are of mixed parentage and could physically pass for white.

But here you are, as black as charcoal, and you run around claiming to be white. What got into your mind?

Somewhere, I used psychoanalysis to explain the claim by misguided Igbos that they are Jews. Given Igbos intolerable backwardness (Igbos did not invent the wheel, did not invent writing, did not develop Igbo wide political structures and by all indices are a stateless primitive people), I suspected that by identifying with a people who are supposedly superior (Jews gave us many scientists including Albert Einstein and in the old gave folks Judaism, Christianity and Islam) that inferior feeling Igbos wish to magically wash away their inferiority feeling.

Jews have contributed a lot to mankind so I can see how an inferior feeling Igbo could tell himself that he is a Jew and in making such absurd claim fancies that he is now as superior as Jews allegedly are.

That is to say that it is psychological matters (neurosis) that dispose inferior feeling Igbos to deny their Africanness and claim to be who they are not, white Jews.

We all know that in Nigerian Igbos somehow have the delusion (psychosis is characterized by the presence of delusion and hallucination) that they are special and better than other Nigerians.

All my life I was told that Igbos are special and superior to other Nigerians. I was born at Lagos and went to school there. I remember when I was in elementary school and our folks would tell us not to allow Yoruba or Hausa kids to do better than we did at school because we are supposed to be superior to them. Yet, in reality Yoruba, Bini and boys from other ethnic groups made first in my class, showing the lie of Igbo empty claims about their superiority.

The question is this: why cannot Igbos simply accept that they are like every human being? We are all the same and coequal; why do the Igbo have a need to seem superior to other people?

It is delusion disorder to fancy one's self superior to other people. In that light, those Igbos who fancy themselves superior to other people are suffering from delusion disorder.

Read up on delusion disorder and understand what it is. I am sick and tired of Igbos denying their true selves, Africans and claiming to be who they are not, Jews; I am sick and tired of Igbos denying our human equality and claiming to be somehow created special by their psychotic god (a healthy god creates all his children equal).

I could get carried away by this subject and must stop in midstream. Good luck.  Ozodiobi Osuji, PhD

PS: See below for an excerpt from psych-central on delusion disorder. 

 

Delusional Disorder Symptoms

By Steve Bressert, Ph.D.
~ 2 min read  

Delusional disorder is characterized by the presence of either bizarre or non-bizarre delusions which have persisted for at least one month. Non-bizarre delusions typically are beliefs of something occurring in a person’s life which is not out of the realm of possibility. For example, the person may believe their significant other is cheating on them, that someone close to them is about to die, a friend is really a government agent, etc. All of these situations could be true or possible, but the person suffering from this disorder knows them not to be (e.g., through fact-checking, third-person confirmation, etc.). Delusions are deemed bizarre if they are clearly implausible, not understandable, and not derived from ordinary life experiences (e.g., an individual’s belief that a stranger has removed his or her internal organs and replaced them with someone else’s organs without leaving any wounds or scars). Delusions that express a loss of control over mind or body are generally considered to be bizarre and reflect a lower degree of insight and a stronger conviction to hold such belief compared to when they are non-bizarre. Accordingly, if an individual has bizarre delusions, a clinician will specify “with bizarre content” when documenting the delusional disorder.

People who have this disorder generally don’t experience a marked impairment in their daily functioning in a social, occupational or other important setting. Outward behavior is not noticeably bizarre or objectively characterized as out-of-the-ordinary.

The delusions cannot be better accounted for by another disorder, such as schizophrenia, which is also characterized by delusions (which are bizarre).  The delusions also cannot be better accounted for by a mood disorder, if the mood disturbances have been relatively brief. The lifetime prevalence of delusional disorder has been estimated at around 0.2%.

Specific Diagnostic Criteria

  1. Delusions lasting for at least 1 month’s duration.
  2. Criterion A for Schizophrenia has never been met. Note: Tactile and olfactory hallucinations may be present in Delusional Disorder if they are related to the delusional theme. Criterion A of Schizophrenia requires two (or more) of the following,  each present for a significant portion of time during a 1-month period  (or less if successfully treated):
    1. delusions
    2. hallucinations
    3. disorganized speech (e.g., frequent derailment or incoherence)
    4. grossly disorganized or catatonic behavior
    5. negative symptoms, i.e., affective flattening, alogia, or avolition

Note: Criteria A of Schizophrenia requires only one symptom if delusions are bizarre or hallucinations consist of a voice keeping up a running commentary on the person’s behavior or thoughts, or two or more voices conversing with each other.

  1. Apart from the impact of the delusion(s) or its ramifications, functioning is not markedly impaired and behavior is not obviously odd or bizarre.
  2. If mood episodes have occurred concurrently with delusions, their total duration has been brief relative to the duration of the delusional periods.
  3. The disturbance is not due to the direct physiological effects of a substance (e.g., a drug of abuse, a medication) or a general medical condition.

Specify type (the following types are assigned based on the predominant delusional theme):

  • Erotomanic Type:  delusions that another person, usually of higher status, is in love with the individual
  • Grandiose Type:  delusions of inflated worth, power, knowledge, identity, or special relationship to a deity or famous person
  • Jealous Type: delusions that the individual’s sexual partner is unfaithful
  • Persecutory Type:  delusions that the person (or someone to whom the person is close) is being malevolently treated in some way
  • Somatic Type: delusions that the person has some physical defect or general medical condition
  • Mixed Type: delusions characteristic of more than one of the above types but no one theme predominates
  • Unspecified Type

Treatment for Delusional Disorder

 

This entry has been updated for 2013 DSM-5 criteria; diagnostic code: 297.1. 

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Ozodi Osuji Ph.D

Ozodi Thomas Osuji is from Imo State, Nigeria. He obtained his PhD from UCLA. He taught at a couple of Universities and decided to go back to school and study psychology. Thereafter, he worked in the mental health field and was the Executive Director of two mental health agencies. He subsequently left the mental health environment with the goal of being less influenced by others perspectives, so as to be able to think for himself and synthesize Western, Asian and African perspectives on phenomena. Dr Osuji’s goal is to provide us with a unique perspective, one that is not strictly Western or African but a synthesis of both. Dr Osuji teaches, writes and consults on leadership, management, politics, psychology and religions. Dr Osuji is married and has three children; he lives at Anchorage, Alaska, USA.

He can be reached at: ozodiosuji@gmail.com (907) 310-8176