Editing Odinala (section)

===Dibia===
[[File:Igbo medicine man.jpg|thumb|alt=A black and white photo of an Igbo traditional spiritual practitioner known as dibia wearing a cloth alung round the should and sitting cross legged on an outside sand floor, tools of his practice are in front of him including what appear to be animal skins, a small carved image of Ikenga, and a bell. He has a white line of chalk over his eyes and is slightly bowing. In the background is a carved door with intricate lines carved into it, appearing to stick out the ground behind the man.|A dibia from the early 20th century with tools of his practice including bells and a miniature Ikenga figure]]
Dibia are the mystic mediators between the human world and the spirit world and act as healers, scribes, teachers, diviners and advisors of people in the community. They are usually consulted at the shrine of a communities major deity. ''Dibia'' is a compound of the words ''di'' ('professional, master, husband') + ''ọ́bị̀à'' ('doctoring, sciences').<ref name="eltis"/> The dibia are believed to be destined for spiritual work. The dibia sees the spiritual world at any time and interprets what messages being sent and sees the spiritual problems of living people. They are given the power by the spirit world to identify any alusi by name and the possible ways of placating and negotiating with the deity. Dibia are thought to be revealed to possess the power over one of three elements namely water (and large bodies of water), fire and vegetation. Dibia whose elements are vegetation can go on to become herbalists by their supposed instinctual knowledge of the health benefits of certain plants they are instinctually drawn to, fire element dibia can handle fire unscathed during their initiation, and water element dibia do not drown. Dibia can partially enter the spirit world and communicate this by rubbing chalk on one half of their face.<ref name="udoye"/> Dibia and obia practices were transported to the [[West Indies]] as a result of the [[Atlantic slave trade]] and became known as ''[[obeah]]''.<ref name="rucker"/><ref name="eltis"/>

====Afa divination====
The name of divination in Igbo derives from ''ígbá áfà'' or ''áhà'' meaning 'to name' coming from the diviner's skill in rooting out problems hence naming them.<ref name="achebe2011">{{cite book |first=Nwando |last=Achebe |title=The Female King of Colonial Nigeria: Ahebi Ugbabe |publisher=Indiana University Press |pages=54–55 |year=2011 |isbn=978-0253222480}}</ref> The dibia or ''ogba afa'', 'interpreter of afa', is considered a master of esoteric knowledge and wisdom and igba afa is a way in which people can find out the cause of such things as misfortunes. The diviner interprets codes from ''àlà mmuọ'' the unseen by throwing divination seeds, cowries, and beads,<ref name="achebe2011"/><ref name="Iroegbu2010">{{cite book |first=Patrick E. |last=Iroegbu |title=Healing Insanity: A Study of Igbo Medicine in Contemporary Nigeria |publisher=Xlibris Corporation |pages=344–346 |year=2010 |isbn=978-1450096294}}{{self-published source|date=December 2017}}</ref>{{Self-published inline|certain=yes|date=December 2017}} or observing a divination board sometimes called ''osho'' which can be used in pronouncing curses on the evil.<ref>{{cite book |first=Jude C. U. |last=Aguwa |title=The Agwu deity in Igbo religion: a study of the patron spirit divination and medicine in an African society |publisher=Fourth Dimension Publishing |page=108 |year=1995 |isbn=9789781563997}}</ref> In this way the diviner is endowed with special sight.<ref>{{cite book |first=Philip M. |last=Peek |title=African Divination Systems: Ways of Knowing |publisher=Georgetown University Press |page=200 |year=1991 |isbn= 0253343097}}</ref> it is related the sciences of homeopathic medicine known as ''ọ́gwụ̀'', a practitioner consciously picks to either of these abilities.<ref name="agbadiere"/> 
Animals that are special in divination and sacrifice include a white he-goat, a white ram, a tortoise and male wall gecko. These animals are prized for their rarity, price and therefore the journey taken to obtain. Chameleons and rats are used for more stronger medicines and deadly poisons, and antidotes can include lambs, small chickens, eggs, and oils.<ref name="agbadiere"/> Nzu is used in rites from birth to death and is used to mark sacred buildings and spaces.<ref name="agbadiere"/> Agwu Nsi is the Igbo patron deity of health and divination and is related to insanity, confusion, and unusual human behaviour which is linked to possession of Agwu by the diviner.<ref name="nwaorgu2001"/><ref name="Iroegbu2010"/><ref>{{cite book |first1=Patrick |last1=Iroegbu |first2=Christine E. |last2=Gottschalk-Batschkus |editor-first=Joy C. |editor-last=Green |title=Handbook of ethnotherapies |chapter=Igbo Medicine Practitioners and Ways of Healing Insanity in Southeastern Nigeria |publisher=BoD – Books on Demand |page=157 |year=2002 |isbn=3831141843 |chapter-url=https://books.google.com/books?id=hyR_dqdZ5SQC&pg=PA157 |access-date=2015-04-04}}</ref><ref>{{cite book |first=Damian Ugwutikiri |last=Opata |title=Ajija: an Igbo agent of death and destruction |publisher=Great AP Express |page=28 |year=2009 |isbn=978-9788087748}}</ref> Agwu can be manifested by other alusi so that there could be images of a divination Ikenga or ''Ikenga Agwu'' for instance.<ref name="Iroegbu2010"/>