Perspectives on Igwebuike Philosophy:: Essays in Honour of Professor Kanu, Ikechukwu Anthony, O.S.A

By Chiugo C. Kanu Ph.D, Kanayo L. Nwadialor Ph.D and Philip Adah Idachaba PhD

The study of African philosophy, like all great philosophical enquiries around the world, is fraught with the wrecks of words, wrenched from their original meaning, widened or narrowed, and forced into a bewildering variety of vessels that chum their ways in seas of semantic confusion. African philosophical studies has acquired and added to the many philosophical verbal transmogrifications that came originally from the Igbo of south-eastern Nigeria. In its turn, it has produced its own eccentric philosophical etymology, of which, perhaps the most striking example is Igwebuike philosophy.
A reflection on Igwebuike philosophy reveals that it is a product of a meticulous and critical study of African philosophy. It is in this light that the scrupulous researcher would dissect the profound thinker behind the Igwebuike philosophy. In this book, scholars of different hues and academic endeavours have made excursus into the origin, originator, meaning and relevance of Igwebuike philosophy to contemporary African philosophical scholarship and African societies. Research shows that the brain behind Igwebuike philosophy that is gradually becoming a major part of African philosophical engagement is incontestably Prof Ikechukwu Anthony Kanu, O.S.A. Igwebuike itself is a philosophical principle that is drawn from African primordial practice of solidarity and complementarity; the works of professional African philosophers, African proverbs, African folk tales, African mythology, African symbols, African names and African songs.
— Kanayo L. Nwadialor, Ph.D
Nnamdi Azikiwe University, Awka

• Language: English
• Publisher: AuthorHouse UK
• Release date: Oct 18, 2019
• ISBN: 9781728394862

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2019 Kanayo L. NWADIALOR, Ph.D; Philip Adah IDACHABA, PhD; Chiugo C. KANU, Ph.D. All rights reserved.

No part of this book may be reproduced, stored in a retrieval system, or transmitted by any means without the written permission of the author.

Published by AuthorHouse  10/18/2019

ISBN: 978-1-7283-9487-9 (sc)

ISBN: 978-1-7283-9486-2 (e)

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CONTENTS

Foreword

Introduction

1. The Igwebuike Philosopher And Society: A Portrait Of Professor Kanu Ikechukwu Anthony, O.S.A

Gabriel Tumba, OSA

2. Augustine’s Ideal Of Community Vis-À-Vis The Communal Dimension Of Igwebuike African Philosophy

Kolawole Chabi, O.S.A., PhD

3. Igwebuikeology: Kanu Anthony’s Fundamental Approach To African Philosophic Knowledge

Jude I. Onebunne, PhD

4. Igwebuike And The Resolution Of The Polarity Of The Philosophy Of Law

Paul T. Haaga, PhD

5. Igwebuike As The Foundation Of African Logic

Ejikemeuwa J. O. NDUBISI, PhD

6. Igwebuike And The Right Of Inheritance Of Igbo Women

Mary Winifred Gloria Eche, DMMM, Ph.D

7. Aristotle’s Concept Of Friendship And The Igwebuike Philosophy

Dozie Iwuh, OSA

8. Igwebuike: The Concept Of Beauty In Igbo-African Philosophy

Peace I. Osaghae

9. Igwubuike: Unifying Ancient Cosmologies In Order To Understand Light Frequencies And Evolution Of Consciousness

Hilary Ugwu

10. Kanu Anthony’s Igwebuike Philosophy And Conflict Resolution In Obeama-Nguru

Valentine Emeka Alalama

11. An Igwebuike Approach To The Eradication Of Toxic Wastes And Polutants In Ogoni Land

Princess Omovrigho Idialu, Ph.D

12. Communication And Culture In Igwebuike And Shikrot Philosophies: A Critical Evaluation

Justine John Dyikuk

13. Igwebuike: The Hermeneutics Of Agbaa NdỤ, EkekỌta NdỤ

Anselm C. ONUORAH

14. Igwebuike Philosophy And Ozo Title-Taking In Nawgu, Dunukofia L.G.A

Emmanuel C. Anizoba

15. Understanding ‘Igwebuike’ Philosophy Within The Context Of The Religio-Cultural Activities Of The Yoruba Southwestern Nigeria

Omojola I. O. SSMA, Ph.D

16. Igwebuike As An Igbo Philosophy Of Mutual Relations Between Diocesan Priests And Consecrated Persons

ALIBA, Samuel Ifeanyi

17. The Role Of Rehab In The Conquest Story Of Joshua As A Manifestation Of Igwebuike Theology: A Narrative Analysis Of Joshua 2

Malachy Udochukwu Theophilus, OSA

18. Igwebuike Philosophy And The Aversion Of Ethnic And Religious Cleansing In Nigeria

Chukwunonso Egbedike, OSA

19. Igwebuike Philosophy And The Dread Of Diversity: Resolving The Conflict Of The Sameness – Difference Bias

Uwaezuoke, Charles Chinazaekpere

20. Igwebuike Philosophy In Biblical Context And The Interpretation Of Human Suffering

Mike Boni Bazza, PhD

21. A Review Of Ikechukwu Anthony Kanu’s Igwebuike As A Complementary Approach To The Issue Of Girl-Child Education

ACHOR, Nnennia Chibuzo

22. A Review Of Anthony Kanu’s Igwebuike As A Wholistic Response To The Problem Of Evil And Human Suffering

Nnoruga James, Ph.D

23. A Review Of Ikechukwu Anthony Kanu’s Amadioha As A Prefiguration Of Christ In Igbo Traditional Religion: Igwebuike And The Missionary Missing Link

Kanayo Nwadialor, Ph.D

24. A Review Of Kanu, Ikechukwu Anthony’s Igwebuikeconomics: Towards An Inclusive Economy For African Economic Development"

Philip Adah Idachaba, Ph.D

25. A Review Of Ikechukwu Anthony Kanu’s Igwebuike As A Trend In African Philosophy

Amos Ameh Ichaba, Ph.D

26. A Review Of Igwebuike And Being In Igbo Ontology By Prof. Anthony Ikechukwu Kanu, O.S.A

Jude I. Onebunne, PhD

27. A Review Of Igwebuike As An Igbo-African Ethic Of Reciprocity

Jude I. Onebunne, PhD

28. A Review Of Ikechukwu Anthony Kanu’s Igwebuikeconomics: Towards An Inclusive Economy For Economic Development

Charles C. Nweke

29. A Review Of Kanu Ikechukwu Anthony’s ‘Igwebuike As An Igbo-African Modality Of Peace And Conflict Resolution’

Peter Okey Ejikeme, Ph.D

Prof. Anthony Kanu’s Curriculum Vitae

FOREWORD

The critical investigation of life is a human preoccupation. From time immemorial, Africans have engaged in critical investigation and examination of life. Critical investigation of life resulted in the production of knowledge for purposes of improving existence and building a good society. Kingdoms and empires were put in place as a result of critical examination, reexamination and production of knowledge. Some of these kingdoms and empires are the Aksumite Empire, the Kingdom of Ghana, the Mali Empire and the Kingdom of Zimbabwe.

This is a confirmation of Africa’s ability to use her knowledge to fulfill the need for organizing life in the best way possible for human existence. These achievements are aligned to two trends in philosophy as expounded by Henry Odera Oruka: the Literary Artistic trend in philosophy and the Nationalistic-ideological philosophy. Although these two trends in philosophy were coined in the post-colonial period in African history, it can be argued that they predate this period.

The bulk of African knowledge produced during the pre-colonial period was documented. It was documented in the form of works of art, stories, folklore, proverbs, mythologies, wise-sayings, songs, religious teachings and practices. This form of documentation was a suitable way of passing knowledge from generation to generation. At the time of colonization and evangelization these modes of documentation of knowledge was not accepted. The knowledge itself was relegated to the periphery. It led to the misplaced conclusion that Africans did not produce any knowledge worth talking about before the advent of colonization. Africans were seen as incapable rational critical inquiry. This assertion is not true because the knowledge produced during that time makes up a rich African cultural heritage.

The relegation of this rich African cultural heritage to the periphery paved way for an African philosophy born out of oppression, a philosophy in search of liberation from the oppression of slavery, colonization and racism. At independence, leaders of the new African states cobbled up by colonizers were emerging out of a period of formal European education, that was laced with racism as well as dehumanizing experiences. These are the Africans that Henry Odera Oruka described as practicing nationalistic-ideological philosophy.

Nationalistic-ideological philosophy affirms that pre-colonial Africa had a philosophy with a human face that revolves around life. Colonialism attempted to destroy this humanist face of African philosophy. However, Nationalist-ideological philosophy insisted that Africa can only be truly independent if it is built on an African philosophical foundation. The philosophy basically revolves around developing a political dispensation grounded on African indigenous values. There is no doubt that philosophy is an essential component of human life.

Consequently, Howard Gardner, a social scientist in the field of psychology, explains that philosophy is essential because of the questions it seeks to answer. Gardner wrote in 2018: Why We Should Require All Students to Take 2 Philosophy Courses. The following are the suggested questions by the social scientist:

Questions of Identity (Who am I? Who are we?).

Questions of Purpose (Why are we here? What’s it all for?).

Questions of Virtues and Vices (What is truth? What is beauty? What is morality?).

Questions of Existence (What does it mean to be alive, to die, indeed, to be? Or not to be?).

In my view, Gardner, presents an excellent summary of what philosophy is about; the developing of skills of critical reasoning. Philosophizing has been going on in Africa for decades. The Igwebuike philosophy that this new text treats, is a unique contribution to African views of life and philosophy.

This new text, Perspectives on Igwebuike Philosophy in honour of KANU Ikechukwu Anthony, is an African philosophy book dedicated to critical thinking about Igwebuike philosophy and society. The book puts together twenty nine diverse themes that deal with aspects of Igwebuike philosophy and human growth.

The discussions in this book perpetuate the African philosophical tradition that has been going on for decades despite the attempted disruption by colonialism and its agents. Some of the themes that Igwebuike philosophy relates to are African logic, friendship, beauty, environment, conflict resolution, communication, culture, religion, education, economics and ethics. This text is timely and should be a compulsory read in all African Universities. It is even more urgently needed in theological Institutes training zealous pastors, who are committed to passing on to the next generations what it means to be an African person.

Denis Odinga Okiya

Maryknoll Insitute of African Studies

Nairobi, Kenya

[e-mail]

INTRODUCTION

The study of African philosophy, like all great philosophical enquiries around the world, is fraught with the wrecks of words, wrenched from their original meaning, widened or narrowed, and forced into a bewildering variety of vessels that chum their ways in seas of semantic confusion. African philosophical studies has acquired and added to the many philosophical verbal transmogrifications that came originally from the Igbo of south-eastern Nigeria. In its turn, it has produced its own eccentric philosophical etymology, of which, perhaps the most striking example is Igwebuike philosophy.

A reflection on Igwebuike philosophy reveals that it is a product of a meticulous and critical study of African philosophy. It is in this light that the scrupulous researcher would dissect the profound thinker behind the Igwebuike philosophy. In this book, scholars of different hues and academic endeavours have made excursus into the origin, originator, meaning and relevance of Igwebuike philosophy to contemporary African philosophical scholarship and African societies. Research shows that the brain behind Igwebuike philosophy that is gradually becoming a major part of African philosophical engagement is incontestably Prof Ikechukwu Anthony Kanu, O.S.A. Igwebuike itself is a philosophical principle that is drawn from African primordial practice of solidarity and complementarity; the works of professional African philosophers, African proverbs, African folk tales, African mythology, African symbols, African names and African songs.

In this book also, scholars of different philosophical leanings have made efforts to adumbrate the usefulness of this novel philosophical invention in addressing a wide range of extant and emerging problems in African societies. The take off ground for this study lies on the correlation between Igwebuike and the Aristotelian philosophy of friendship. The focus here is that Igwebuike philosophy is positively enmeshed in the concept of friendship as advocated by the Greek philosopher, Aristotle. According to Aristotelian philosophy, friendship is one soul in two bodies and this defines in clear terms what Igwebuike stands for, and what it hopes to achieve as a branch of African philosophy.

For Africans in a world where unfriendliness and selfishness seems to be the norm, Igwebuike philosophy is the one that can enshrine and crown the beauty of friendship in human relations. Thus it is in friendship that the complementarity of the Igwebuike lies. The Igwebuike complementarity is founded on a well solidified base, a deep rooted friendship of virtue. It is one in which the persons involved are willing to give more than to receive. By this, the book echoes Kanu’s fundamental approach to African philosophic enterprise which he refers to as Igwebuikeology. Igwebuikeology itself is Kanu’s coinage which for him means science of Igwebuike or systematic study of Igwebuike philosophy as it applies to Igwebuike ethics, Igwebuike economics, Igwebuike politics, Igwebuike human relations and so on. It is a proposal for the study of Igbo primal societies taking cognizance of such Igbo virtues as knowledge, hope, care, patience and justice with the view to using these virtues as instruments for the actualization of a better modern society. This is particularly so since Africans, as rational beings, possess some knowledge. This knowledge of the Africans can only be possible through the vehicle of African logic, and Igwebuike philosophy provides the necessary ingredients towards the justification of what is claimed to be African logic. Here it is argued that the reality of African communal spirit which is made manifest in almost everything the African does is what Kanu reiterates in his Igwebuike philosophy and that this philosophy if well pursued can sharpen the logical thinking of the African. A logical thinking that can conceptualize Igwebuike philosophy within the context of Igbo-African philosophy of complementarity and the substratum of African traditional values, philosophy and religion that explains how the concept of beauty is perceived in Igbo-African philosophy. Beauty here connotes celebration of worth, value, quality, essence, and desirability. In other words beauty must edify the community. The general idea about beauty in Africa, therefore, is that a person or a thing is considered good, and thus, beautiful, if directed toward achieving or enhancing harmony and order in reality of which the community, people, and things are a part. It is in judging beauty this way that one can grasp the connectivity between beauty and Igwebuike philosophy in African cultural context.

This book further discusses Igwubuike as a unifying ancient cosmology. This it did in order to understand light frequencies and evolution of consciousness and argues that in the beginning of creation there was a cosmic sea of energy which modern science now identify with dark mater or dark energy. It links this cosmic sea of energy with the primordial Igbo cosmological system which Kanu has encapsulated in his Igwebuike philosophy. This cosmic sea of energy is seen here in the example of Igbaa ndu, (the Igbo spirit of bound and unity) in relation to Igwebuike philosophy. The emphasis here is that in most societies especially in Africa, individuals may be egocentric in social justice, ignoring social interest of the greatest number of the people and pursuing self-interest. But it is the duty of the society to adjust such individuals to the social norms, and compel them to conform to the pattern of social life and code of conduct acceptable to each society. In Igbo communities for instance, Igba ndụ is one of such principles that gives a sense of security and unity among inhabitants when life is made insecure by human elements. When one faces those challenges that threaten one’s well-being as a result of his association with others, igba ndụ is evoked to secure trust and make peace paramount. Igba ndụ, therefore, is a principle of bond and unity, orderliness and harmonious living. It is a symbolic sign and the manifestation of the Igbo philosophy of Igwebụike; strength lies in being together-unity.

Similar to igba ndu, is the ozo title among the Igbo which is bestowed on an individual who, before man and the spiritual realm, is considered a worthy achiever and a person of integrity which in turn makes the ozo title holder a representative symbol of the community. This goes to suggest, therefore that the ozo practice among the Igbo is traceable to the general Igbo philosophy of Igwebuike. This then gives rise to a comparative enquiry into the Igwebuike philosophy of the Igbo of South-Eastern Nigeria and the Shikrot philosophy of the Ngas of North-Central Nigeria, the result of which reveals that complementarity, harmony and communality are indispensable components of communication and culture in Igbo Igwebuike worldview; and that communalism, cultural pride, transmission of values and upholding the traditional institution are crucial modes of Ngas Shikrot philosophy. Therefore, to guarantee communalism, ensuring harmony and upholding cultural pride in the society, there is need to revamp the rich resource of communication and culture in both Igbo Igwebuike and Ngas Shikrot philosophies which relate to moral, spiritual, cultural, social and educational dimensions of life thus exuding what a people stand for.

In relation to the understanding Igwebuike philosophy within the context of the religio-cultural activities of the Yoruba of south-western Nigeria, effort is made here to point out that the richness of the Igwebuike philosophy and its relevance to the existential realities of human beings and as communal life among the Igbo is related to living and sharing together of the Yoruba people. Living together in a large number, with a recognised leader gives much strength to them in times of good and bad: during celebrations, in bad times like during dispute and mourning. They have time to do things together or in common even to the extent of raising children up or educating them in the community. Igwebuike philosophy is, therefore, not distant from Yoruba style of life because, Yoruba life is based on community living.

Igwebuike philosophy is particularly presented in this book as a creative instrument in initiating peace and resolving conflicts among Africans. Incessant ethnic and religious violence on various fronts of Nigeria have raised the question as to the possibility of harmonious co-existence especially between different ethnic groups and religious adherents in the country. This is further exacerbated by the conflict of the sameness–difference bias. Over the years, Nigeria as a multi-ethnic and culturally diverse society, has witnessed several conflicts arising from this same ethnic and cultural diversity. Ideally, one would expect that since Nigeria is a society where the ideals of federalism and constitutionalism are still in transition, it should override all ethnic or religious clashes. But it seems rather, that these factors have become dominant in weakening and dividing our country. This is because we have entrenched among us, the various dominating ideas of sameness. However, the idea of a more complementary approach that brings together the ideas of sameness and difference, and integrates them into a unified diversity as enshrined in Igwebuike philosophy is a sure way forward. Here, inspiration is drawn from the episode of the conquest of Jericho by the Israelite troop as recorded in the book of Joshua. An event which shows that despite being depicted as an other and a woman of loose virtue, Rehab still has a place in God’s global plan of solidarity and complemetarity; a role that further foreshadows her as the future ancestress of Jesus in the New Testament. It is an eye opener that the role of Rehab in the conquest story exemplifies a true manifestation of Igwebuike theology. As a theological reality, it emphasizes that any human being, irrespective of ethnic affiliation, religion nationality, and even moral standings, can be an instrument in the hand of the divine for the global picture of solidarity and complemetarity. It de-emphasizes those things that separate us. It therefore presupposes that Igwebuike as an Igbo-African philosophy of inter-subjectivity and complementarity has the capacity of generating a relational balance between the adherents of the different religions, and for the restoration of solidarity, unity and dialogue between people from different ethnic divides. A basic principle of Igwebuike philosophy is dialogue. Therefore there is simply no alternative to dialogue between the adherents of all religions and people from different ethnic backgrounds.

Igwebuike philosophy is also very relevant in other dimensions of human relations, and in this case as it concerns mutual relations between diocesan priests and consecrated persons. The dominance of undue prejudice against each other, feelings of superiority and intolerance, amongst others in the working relationship between some priests and consecrated persons in most Catholic dioceses within our clime is worrisome. Often times, the reasons for these negative experiences stem from a lack in the collaborative spirit that should exist among them. As expected, these experiences pose a scandal to the mystical body of Christ which demands otherwise from them. These negative experiences also militate against the effectiveness of the evangelising mission of the Church. In this book, some thoughts are shared on how consecrated persons and diocesan priests can work together more effectively, so that together, they can lead the people of God to the global destination of solidarity and complementarity as well as on their journey to heaven. To achieve this, the principle of Igwebuike philosophy as a theoretical framework is suggested. The principles of Igwebuike remind us that we need each other, because to be, is to live in solidarity and complementarity, and to live outside the parameters of solidarity and complementarity is to suffer alienation. To be, is to be with the other, in a community of beings. Thus, if diocesan priests and consecrated persons harness their energies towards a common project, need and desire, they can constitute an insurmountable force in pursuing their collective vision. Igwebuike enunciates a principle of collaboration aimed towards a unified and greater existence. Therefore, collaboration in the spirit of Igwebuike is a way out of these conflicts that punctuate the relationship between consecrated persons and diocesan priests in our local Churches.

Igwebuike philosophy provides a biblical, philosophical and pragmatic interpretation to human suffering, and how to help those who are victims to accept that it has some eschatological proportions. This book raises concern about the rising wave of insecurity in Nigeria which manifests itself in different forms ranging from Boko Haram insurgency, kidnapping, herders-farmers conflict, armed banditry, violent cult activities, and so on. These security challenges, occasioned by leadership failure, massive corruption all together constitute a disturbing trend in Nigeria’s development process. On the other hand, land and water pollution especially through oil spillages have led to environmental degradation with serious health, economic, and social implications to the people. As a consequent, Nigeria is left with ‘man made’ human suffering. Faced with such problem of evil and human suffering, the most natural and spontaneous thing that have continued to arise in the minds of men and women of various generations and classes are to look up to God for divine intervention. Although several approaches have been taken to explain and interpret human suffering, this book, however, adopts an Igwebuike philosophical method of pragmatic and wholistic approach. The application of the Igwebuike perspective is imperative here because in order to change what is going on in any society or to help that society develop, it is expedient that the mindset of the individuals that make up that society is trained in a way that is geared towards self and societal improvement and development. It is this perspective of oneness of family, ethnic group and by extension the nation that should be exploited for the transformation and humanisation of society. This, if effectively put into work, would be a panacea for the increasing global human rights abuses, socio-economic neglect by those in governance, conflicts and wars, gender disparity issues and white elephant programmes which affects the growth, development and future of the people especially of the poor. Igwebuike philosophy provides a platform that will close the gap between the rich and poor, leaders and followers based on its principle of solidarity because to violate the human rights of the other is to violate yourself. This book is, therefore, conceived as a project that is geared towards the revitalization of African primordial values, encapsulated in Igwebuike philosophy for the realization of better modern societies in Africa.

Kanayo L. Nwadialor, Ph.D

Nnamdi Azikiwe University, Awka

Anambra State

THE IGWEBUIKE PHILOSOPHER AND SOCIETY: A PORTRAIT OF PROFESSOR KANU IKECHUKWU ANTHONY, O.S.A

Gabriel Tumba, OSA

University of Westminster

Department of Liberal Arts and Sciences

London

[e-mail]

Introduction

KANU, IKECHUKWU ANTHONY, O.S.A., a friar of the Order of Saint Augustine of the Province of Nigeria is a Professor of Religion and Cultural Studies, Department of Philosophy and Religious Studies, Tansian University, Umunya. Prior to Tansian, he served as Dean of Students at the International Bio-Research Institute, Enugu. He also taught Philosophy and Religion at Saint Augustine’s Major Seminary, Jos and the Augustinian Institute, Makurdi. He is currently a member of the Governing Council of Veritas University, Abuja; a member of the Governing Board of the International Bio-Research Institute (IBI), Enugu and the Rector of Villanova Polytechnic, Oshogbo.

Professor Kanu is the Founder/President of the Association for the Promotion of African Studies. His academic initiatives include Igwebuike: An African Journal of Arts and Humanities (IAAJAH), International Journal of African Studies and Sustainable Development (IJASSD) and Igwebuikepedia: Internet Encyclopedia of African Philosophy (IIEAP). He has to his credit more than 162 papers published in National and International Journals; he has written 50 books and presented more than 162 papers at National and International conferences. He is an Editorial Consultant to more than 20 National and International Journals. Professor Kanu has received several awards, and notable among them are: 2017 Africanwatch Orator Gold Merit Award, for Contribution towards Religious Research; 2018 Distinguished Academic of the Year, by the Society for Research and Academic Excellence (SRAE), University of Nigeria, Nsukka (UNN); 2018 Oracle of Wisdom Award, by the Department of Philosophy and Religious Studies, Tansian University and 2018 Patron of the Arts, by the Faculty of Arts, Nnamdi Azikiwe University, Awka.

Kanu has First Class Bachelor’s Degree in Philosophy from the Urbaniana University, Rome; a First Class in Religious Studies from the University of Jos, Nigeria. He has Master’s Degree in Religion and Human Relations from Nnamdi Azikiwe University, Awka, and a second Master’s Degree in Metaphysics from the University of Nigeria, Nsukka. In addition, he holds a Ph.D in Religion and Human Relations from Nnamdi Azikiwe University, Awka, with specialization in African Traditional Religion. He has been certified in Advanced Negotiation Strategies by the prestigious Harvard University, Boston, USA and in Influencing People by the Business School of the University of Michigan, USA; he has also been certified by HEC International Business School, Paris, France, on Building your Leadership Skills; He has been certified by the College of Business, University of Illinois, Urbana Champaign, USA on Foundations of Everyday Leadership. He has also been certified in Creative Writing: The Craft of Plot- by Wesleyan University, USA and on various courses on leadership and human development by the Young African Leaders Initiative Network, of the U. S. A. Department of State.

Professor Kanu is a member of several academic bodies including: American Academy of Religion (AAR), USA; The American Philosophical Association (APA), USA; Alternative Perspectives and Global Concerns (APGC), Canada; Igbo Studies Association (I.S.A), USA; International Society for Development and Sustainability (ISDS), Japan; Universal Researchers (UR), United Arab Emirates; and Global Association of Humanities and Social Science Research (GAHSSR), India; Commonwealth Academy of Science, Education and Arts, London and The National Coalition of Independent Scholars, San Antonio, Texas, USA. He is a Fellow of Global Labour Organization, USA; a fellow of the Institute of Policy Management Development (IPMD), and a fellow of the Society for Research and Academic Excellence (SRAE), University of Nigeria, Nsukka (UNN); a fellow, Institute of Management Consultants (FIMC), Nigeria-London; a fellow of Eudoxia Research Centre (FMERC), Eudoxia Educational Centre, India and a fellow of Commonweath Academy of Science, Education and Arts, (FCA), London. Kanu was born on 20th November 1981, and hails from Arondizuogu in Imo State of Nigeria, an ancestral homeland and a centre of ancient civilization.

Professor Kanu: Proponet of Igwebuike Philosophy

As a testament to his intellectual prowess and doggedness in pursuit of knowledge, Professor Kanu has not only distinguished himself as an erudite scholar but has added to the academic environment the philosophy of IGWEBUIKE. This can be understood as a word – Igwebuike or as a sentence – Igwe bu ike. In explaining Igwebuike as a sentence, Professor Kanu (2016) teaches that, "Igwe is a noun which means number or population, usually a large number of population. Bu is a verb, which means is. Ike is a noun, which means strength or power. Put together, it means ‘number is strength’ or number is power’, that is, when human beings come together in solidarity and complementarity, they are powerful or can constitute an insurmountable force" (pp 3-4). Thus, like the old saying, ‘when a young man washes his hands, he can dine with the elders’ is true of Professor Kanu with the monumental contribution of IGWEBUIKE philosophy into the compendium of knowledge. Although Professor Kanu’s Igwebuike’s philosophy is based on solidarity and complementarity, the ideology is inherent in the philosophy of Martin Buber. In this philosophy, Buber’s main proposition is that we may address existence in two ways or twofold attitude. These are the combination I-Thou and the other I-it; wherein, without a change in the primary word, one of the words He and she can replace it (Buber 1958, p19). Firstly, the attitude of the I towards Thou in a relationship is not separated by discrete bounds but in the second, the attitude of the I towards an it, an object is separated in itself which we either use or experience. Simply put, the I-it attitude undermines or objectifies the other person unlike the I-Thou attitude in which there is mutual respect among persons. One of the major themes of Martin Buber thoughts is that human life finds its meaningfulness in relationship which the philosophy of Igwebuike strongly advocates.

Igwebuike Philosophy and Various Aspects of Humanity

The ideology of Igwebuike cuts across every aspects of human life. Professor Kanu has been able to navigate through the socio-economic, cultural, religious, political and philosophical areas of human issues to advance the wisdom of Igwebuike as a guiding principle towards human capacity achievements such as economic empowerment and viability, social rebranding and actualization, cultural fulfilment and pride, sound political engagements, and varied but colourful religious harmony that is garnished with a robust Afro-philosophical thought process. Professor Kanu’s emphasis on the claim to superiority in the scientific community of knowledge as a hinderance to knowledge is apt. there is the urgent need to share knowledge from different areas of human endeavours towards effective progress and development of persons and the environment. Although these claims to ‘superiority of knowledge’ has a positive element in that, it increases the quest for knowledge and discoveries which will provide improved ideas on how best to approach issues that pertains to humanity. But applying the philosophy of Igwebuike that is, openness to other disciplines, would enrich knowledge and thus generate a more wholistic knowledge (Kanu, 2017). At the end, the society becomes a better place since the vast ideas of knowledge are shared and utilized for the common good.

As an African scholar, Professor Kanu’s ability to illustrate that African logic is dialectical and relies on the contradictions is classic. By clarity of thoughts using the philosophy of Igwebuike that is based on solidarity and complementarity, he avers that, the contradictory dialectics is not negative but affirms the functionality of differences so essential and incomplete dimensions of the whole (Kanu, 2017, p.16). It follows then that African philosophy is based on African logic which is central to the clarity enjoyed when philosophies are discussed or presented. Our way of life as Africans is not separated from our philosophies and it defines who we are. Thus, Kanu (2017) posit that "Igwebuike provides an ontological horizon that presents being as that which possess a relational character of mutual relations (p.14). A prior discourse on African logic by Jaja and Badey (2012) agrees with Kanu (2017) that African logic is as old as African philosophy. Jaja and Badey assert that, logic in Africa is organic to African culture and performs the task of helping such culture to attain higher levels (p.101). Hence, African logic as a practical science or pattern of thinking or thought beautifies African philosophy using language and the way of life of a people. Since interdependence is at the heart of African logic and philosophy, the ideology of Igwebuike is indispensable is achieving it. More so, it is this dialectical approach that kanu (2017) deploys using once again the philosophy of Igwebuike to elucidate on the Igbo-African ethics of reciprocity. This is not just a moral principle as Professor Kanu stressed but a moral obligation one must have towards the other (p.158). Although this moral obligation enjoys Biblical authority in Matthew 7:2 So in everything, do to others what you would have them do to you…, the African traditional ethics teaches and practices this moral obligation, though not satisfactorily, but it is at the center of a very ancient but ever new code of African lifestyle. It is also an obligation to self to see that every human person is accorded with the love and respect that is he/her right. If effectively used, Igwebuike philosophy would be a panacea for the increasing global Human Rights abuses, socio-economic neglect by those in governance, conflicts and wars, gender disparity issues and white elephant programs which affects the growth, development and future of children especially of the poor. For instance, Pogge (2005) lamented that despite a high and growing global average income, billions of human beings are still condemned to lifelong severe poverty, with all its attendant evils of low life expectancy, social exclusion, ill health, illiteracy, dependency, and effective enslavement. Such a trend will continue unabated until people are treated fairly through the distribution of resources and opportunities, and respect of their human rights. Hence, Igwebuike philosophy provides a platform that will close the gap between the rich and poor, leaders and followers based on its principle of solidarity because to violate the human lights of the other is to violate yourself. Preservation of human rights is a responsibility of all (Kanu, 2017).

Solidarity and complementarity which characterizes Igwebuike philosophy has a unique place not just in national development but also globally. For instance, the post-World War II events redefined the dynamism of our society. It saw the creation of alliances and interest groups from different countries, anti-colonial movements and decolonization were beginning to take root (Craggs, 2014). The United Nations was one of the creations after WWII whose purpose and principles covered all member States. It aims, similar with Igwebuike philosophy, include, To achieve international co-operation in solving international problems of an economic, social, cultural or humanitarian character and in promoting and encouraging respect for human rights and for fundamental freedoms….in the attainment of these common ends (UN Charter, Article 1). Thus, drawing inspiration from these principles and mandate of UN, Igwebuike philosophy seeks a complementary approach to the issue of development in bringing about an enormous transformation of Africa. It is in this light that the African Union (AU) is a commendable organization in its efforts to promote and development Africa (Montage Africa). To achieve this, time is of the essence since, every generation that mismanages time, creates a vacuum that becomes a burden to the next generation (Kanu, 2017). In May 2019, the African Continental Free Trade Area (ACFTA) came into force with a wide market of 1.2 billion people worth $2.5 trillion. It is a historical bold step towards Africa’s revival in global economy. This is a wonderful conviviality will yield enormous socio-economic and political benefits for Africa if properly implemented using the enabling laws (arbitration laws) and infrastructures. It is unfortunate that when 52 out of 55 countries in the continent have signed into the ACFTA, notable exceptions are Nigeria, Ethiopia and Sudan. These countries risk being excluded in this mega-trade agreement which will have consequences on their economies. But with Igwebuike philosophy, every African country should oblige its signature to savour the benefits of this big market. However, development is dependent on effective leadership and when that is lacking, then development planning and its execution becomes a mirage. The leader must see himself or herself as part of the group who is called to serve and not for seeking power. The leader is not a separate entity but leading from among the people (Kanu, 2017). Nigeria, Ethiopia and Sudan (in political turmoil at the moment) must do the needful to join other African countries in this vital co-operation in order to increase and create wealth for their citizens. A robust and development-oriented leadership is required to evaluate the importance of being part of the ACFTA but sadly, this seem to be elusive to the current government of Nigeria. In this situation, the principle of Igwebuike has been broken and as such Nigeria, Ethiopia and Sudan will be isolated in this wide and profitable market.

Summary

The merits of solidarity and complementarity cannot be contested. Over the years and even at present, alliances in politics, economy or culture have yielded positive results. For instance, the introduction of the ECOWAS passport eased the movement of people within West African countries. This has boosted business relationships and social interaction across the region (Adepoju, et al, 2010). A similar arrangement has been successful in the European Union (EU). But in recent past, the political somersault with BREXIT proves that the principle of Igwebuike is vital to any socio-economic growth and development. The United Kingdom (UK) has a 31 October 2019 date to formally exit the European Union (EU) and this has caused anxiety and uncertainties in the political, economic and social aspects of the UK. The prize for excluding oneself from a group that has profitable objectives is indeed high. Although there might be different rules of engagements with regards to growth and development of a country or regional bloc, the bottom line is that inclusiveness and solidarity is paramount. It in this light that Prof Kanu advocates for Igwebuike philosophy as a common denominator for meaningful development and peaceful co-existence of a people.

Having explored Igwebuike philosophy and how it relates to human endeavours, it must be added that law is an intrinsic requirement for the success of this ideology. From entrenching Human Rights and socio-economic development realizations, laws are required to guide the processes of solidarity and complementarity among people. These laws must be obeyed and frequently reviewed to meet up with new trends. The concepts of law and development, like complex Siamese twins, are hard to understand in isolation but make more sense when analyzed together. For instance, in the state of nature as opined by Thomas Hobbes, life was nasty, short and brutish which precludes a state of anarchy and disorder (Kolak, 2016). But with the ordering of society, Jacque-Jean Rousseau advocated for a reciprocal trust from the state to the citizens having entrusted the former with the right to govern, this reciprocity must be demonstrated in the provision of welfare for the people (Griffifth ed, 1998) and respecting the Human Rights of people must be primary (D’Souza, 2014).

Conclusion

The common good of a community should be seen as the temporal welfare of the community avoiding collectivism and individualism (Onaulogho, 1994). Igwebuike philosophy like Martin Buber’s thoughts seek to emphasize the I-Thou relationship were the common good is achieved only by the cooperation of individuals who in turn benefit from the good. By and large, Prof Kanu should be commended for his ingenuity and time in advancing the philosophy of Igwebuike which touches on every facets of mankind. It is hope that this scholarship will be used for the growth and development of humanity.

References

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Baker, J. (1996). Arguing for Equality. London: Verso.

Buber, M. (1958). I AND THOU. New York: Scribner Classics.

Craggs, R. (2014). ‘Development in a Global-historical context’ in Vandana Desai and Robert b. Potter (eds), The Companion to Development Studies. London: Routledge.

D’Souza, R. (2014). ‘Is There A Legal Right to Development?’ in Vandana Desai and Robert B Potter (eds), The Companion to Development Studies, 3rd edition. London: Routledge.

Hodes, A. (1972). Encounter with Martin Buber. London: Penguin Books.

Jaja, M.J and Badey, P.P. (2012). Logic in African Philosophy: Examples from two Niger-Delta Societies. International Journal of Academic Research in Business and Social Sciences. 2. 4. 95-102.

Kanu, I. A. (2016). Igwebuike as an Igbo-African Hermeneutic of Globalization. An African Journal of Arts and Humanities. 2.1. 1-7.

Kanu, I. A. (2017). Igwebuike and the Question of Superiority in the Scientific Community of Knowledge. An African Journal of Arts and Humanities. 3.1. 103-110.

Kanu, I. A. (2017). Igwebuike as an Igbo-African Ethic of Reciprocity. An African Journal of Arts and Humanities. 3.2. 153-160.

Kanu, I. A. (2017). Igwebuike Philosophy and the Issue of National Development. An African Journal of Arts and Humanities. 3.6. 16-50.

Kanu, I. A. (2017). Igwebuike Philosophy and Human Rights Violation in Africa. An African Journal of Arts and Humanities. 3.7. 113-131.

Kanu, I. A. (2017). Igwebuike as an Igbo-African Philosophy od Inclusive Leadership. Igwebuike: An African Journal of Arts and Humanities. 3.7. 165-183.

Kolak, D. (2016). Thomas Hobbes: Leviathan. Marshall Missner ed. London: Routledge.

Onaulogbo, M. (1997). The Equality of Mankind according to John Locke, Dissertatio Ad Doctoratum in Facultate Philosophiae Pontificiae Universitatis Gregoriana: Roma.

Pogge, T. (2005). World Poverty and Human Rights. Ethics and International Affiars. 19. 1. 1-7.

Rousseau, J.J. (1998). The Social Contract. Tom Griffifth ed. London: Wordsworth.

Witschge, L. African Continental Free Trade Area: What you need to know. Aljazeera News. https://www.aljazeera.com/news/2018/03/african-continental-free-trade-area-afcfta-180317191954318.html (accessed 13 June 2019).

AUGUSTINE’S IDEAL OF COMMUNITY VIS-À-VIS THE COMMUNAL DIMENSION OF IGWEBUIKE AFRICAN PHILOSOPHY¹

Kolawole Chabi, O.S.A., PhD

([e-mail])

Abstract

This short article offers on the one hand an exposition of the Augustinian ideal of community as presented in his work, especially in the so-called Rule of Saint Augustine, and as interpreted by some major exponents of Augustinian studies. On the other hand, it presents the Igwebuike African idea of community developed by Prof. I. A. Kanu supported with the concordant views of some other African scholars. It finally attempts to bring forth the common elements of the two viewpoints and to show that Augustine’s understanding of the question of community living does not contradict the African standpoint and that we cannot affirm that the Bishop of Hippo has nothing to do with African approach even though his basic inspiration the Christian Bible and the Trinitarian faith he professes.

Introduction

When speaking of the African-ness of Saint Augustine, some scholars are quick to cast off the possibility of linking him in any way to Black Africa, on the grounds that he belonged to the Roman Africa and was of Roman culture. Sometimes they also tend to ignore the taunts of some of his opponents such as Julian of Eclanum, who would insult him about his African origin and mock his Punic dialectic.² For a specialist of Augustine who is also conversant with the African cultures, to see his African-ness reflected in his work is not difficult. In effect, there are many similarities in Augustine use of language and African oral literature in its various expressions. For example, the use of proverbs³ in Augustine’s homiletic production is markedly African in outlook and makes him seem an African elder in the midst of those to whom he is transmitting wisdom.

Augustine, after his conversion to Christ and his assumption of the ecclesial ministries, opted for a communal life style following the example of the first Christian community in Jerusalem. He founded communities to which he also wrote a Rule of life. This love for life in common, inspired as it is by the Gospel, reflects an aspect of the "Igwebuike" as a modality of being in African thought.⁴ I set out in this article to explore some aspects of Augustine’s ideal of community life in relationship with the major postulates of the Igwebuike philosophy. The methodological approach will be expositive and comparative-synthetic.

The paper will fall into three parts. I will first of all present the Augustinian ideal of community on the basis of his works on the topic. Then I will expose some aspects of the ideal of community in Igwebuike pattern of thought. Finally, I will harmonise the two approaches by bringing up their synthesis with the hope to demonstrate that Augustinian Christian theology of Community is not in disharmony with the Igwebuike African philosophy related to the same question.

1. Augustinian ideal of community

The most important Augustinian document in which his ideal of community shines forth in all its radiance is the Rule.⁵ In this document, the Bishop of Hippo states the characteristics of Community Life as he envisioned it. He regarded love and community as the focus of Christian life, because love was the centre of Jesus’s life and earthly existence, it was the essence of his message and the deepest feature of the Reign of God.⁶ As a consequence, the building-up of community among people becomes the most important motif in Augustine’s spirituality.

The First Chapter of the Rule of Saint Augustine exposes clearly the ideal of its author. As van Bavel observes, the most important sentences of the Rule are the first and the last of the first Chapter.⁷ They indicate the framework of the author’s thought. This Chapter is divided into eight verses of which the first reads: "Before all else, you must live together harmoniously being of one mind and one heart on the way to God… Verse eight reads: You are all to live together, therefore, one in heart and one in mind, and honour God in another. The envelop structure" (bracketing) of the Chapter shows that Augustine places a very great importance on community and fraternal living.

The first verse gives us a good definition of a religious community. It tells us that every community needs harmony, communion, a sharing of the same ideals, a certain consensus. In other words: a community needs love in order to be able to build up a harmonious life. Without that, community life becomes meaningless (chapter 6). This is also true for every group or society; this is true for a family and even for a hobby-club. But what makes some groups religious communities? It is their being together on the way to God with one another. Eating at the same table or living in the same building are not enough for a religious community. Guests in a hotel live in the same building, may eat in the same dining-room, just as prisoners live together in the same environment without for that reason constituting a community in the sense of people journeying together in search of common final goal as does an Augustinian community. There is a need for members to share one another’s deepest life, to share in one another’s faith. Community, in this sense, will only be built up if it touches heart and mind. "You live together only if you are of one heart."⁸ Unity is the meeting point of an Augustinian community which he calls a propositum sanctitatis (a commitment to holiness).⁹

On the basis of this commitment, Augustine calls upon each one those who joined his monastic community to reach