Igwebuike Ontology: an African Philosophy of Humanity Towards the Other: Papers in Honour of Professor Kanu, Ikechukwu Anthony, O.S.A

By Ejikemeuwa J. O. Ndubisi Ph.D, Jude I. Onebunne Ph.D and Paul T. Haaga Ph.D

This book of readings is designed to accomplish two tasks: to philosophize on Igwebuike and to honour Professor KANU, Ikechukwu Anthony, O.S.A. These two tasks or goals go hand in hand because Igwebuike is Professor Kanu’s philosophy. The book clearly demonstrates why Kanu deserves honour as an African philosopher who has introduced a way of doing African philosophy. It is an approach of doing philosophy that takes into account African ontology and cosmology. Igwebuike as a systematic African thought is exploratory in nature. It investigates issues with a view of seeing how they are related. Doing philosophy in this way takes into account not only the African context but the world as a complex entity with myriads of challenges. The myriads of challenges facing humanity have a representation in this book. For this reason the book is bound to have a global impact. In terms of philosophizing, this book demonstrates that Africa is confronted with many discourses. Discourses that are already going on but need a more systematic African philosophical approach. Some of the discourses are on the environment, governance, infrastructure, human and material resource among others.

— Denis Odinga Okiya
Maryknoll Insitute of African Studies, Nairobi, Kenya

• Language: English
• Publisher: AuthorHouse UK
• Release date: Oct 21, 2019
• ISBN: 9781728394848

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© 2019 Jude I. Onebunne, Ph.D; Paul T. Haaga, Ph.D; Ejikemeuwa J. O. Ndubisi, 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 10/21/2019

ISBN: 978-1-7283-9485-5 (sc)

ISBN: 978-1-7283-9484-8 (e)

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CONTENTS

Foreword

Introduction

1. The Rising Sun: An Existential Discourse On Professor Ikechukwu Anthony Kanu

Ejikemeuwa J. O. Ndubisi, PhD

2. The Context Of Igwebuike: What Entrepreneurship Development Systems In Africa Can Learn From The Igbo Apprenticeship System

Catherine Chiugo Kanu, Ph.D

3. Igwebuike: An African Metaphysics Of Communal Strength

Jude I. Onebunne, PhD

4. Philosophical Polemics And Initiatives For African Development: Lessons From Igwebuike As An African Philosophy

Sharkdam Wapmuk, PhD

5. Igwebuike Philosophy In I. A. Kanu Vis-À-Vis The Validity Of Truth-Claim In African Epistemology

Ejikemeuwa J. O. NDUBISI, PhD

6. The Intersection Of Communication In Igwebuike And Trado-Rural Media: A Critical Evaluation

Justine John Dyikuk

7. Igwebuike Philosophy And Native Pastorate Programme: Model In The Face Of Contemporary Neo-Colonialism

Kanayo L. Nwadialor, Ph.D

8. Igwebuike As An Expression Of African Communalism: An Interrogation Of The African Past And Present

ADIDI, Dokpesi Timothy & IRABOR, Benson Peter

9. Igwebuike Philosophy As The Foundational Basis Of Human Intersubjectivity

Dozie Iwuh, OSA

10. Pan Africanism: The Philosophy Of Igwebuike:

Eugene Anowai, Ph.D

11. The Complementarity Of Civil Law And Canon Law: An Igwebuike Perspective

IGBOECHESI, Emeka Stanley

12. Literary Appraisal Of The Application Of Igwebuike Philosophy In Elechi Amadi’s The Concubine

Mary Linda Vivian Onuoha, IHM, PhD

13. Kanu Anthony’s Igwebuike Philosophy And Julius Nyerere’s Ujamaa: A Comparative Study

Peter Sunday Ejem

14. Kanu Anthony’s Igwebuike Philosophy And Tiv-Fulani Crisis In Taraba State

Tyogema Victor Ichiater

15. Igwebuike Philosophy As An African Expression Of Community Life Among Religious Institutes

Omojola I. O. SSMA, Ph.D

16. Naturalistic/Materialistic Approach And Ecological Degradation In Africa: Towards An Igwebuike Theological Perspective

Steve Orseer Akullah

17. Igwebuike As An African Expression Of The Pauline Theology Of Collaboration In Mission

Gesila Nneka Uzukwu, DMMM, Ph.D

18. A Comparative Study Of Igwebuike Philosophy And Ujamaa: Towards A Common Brotherhood

ALIBA, Samuel Ifeanyi

19. Igwebuike And Abraham’s Model Of Dialogue In Genesis 13:5-9: Towards A Paradigm For 21St Century Christainity And Islam

Chukwunonso Egbedike, OSA

20. A Review Of Kanu Ikechukwu Anthony’s Igwebuike As A Hermeneutic Of Personal Autonomy In Igbo-African Ontology

21. A Review Of Prof. Ikechukwu Anthony Kanu’s The Igbo-African Kola Nut As A ‘Type’ Of Holy Communion: Igwebuike And The Missionary Missing Link

Kanayo Nwadialor, Ph.D

22. A Review Of Kanu Ikechukwu Anthony’s Igwebuike As An Igbo-African Philosophy Of Education

Mary Amanda Nwagbo, IHM, Ph.D

23. A Review Of Kanu Ikechukwu Anthony’s Igwebuike Philosophy And Human Rights Violation In Africa

IRABOR, Benson Peter

24. A Review Of Kanu, Ikechukwu Anthony’s Igwebuike And The Logic (Nka) Of African Philosophy

Philip Adah Idachaba, Ph.D

25. A Review Of Igwebuike As The Consumate Foundation Of African Bioethical Principles By Prof. Anthony Ikechukwu Kanu, O.s.a

Jude I. Onebunne, PhD

26. A Review Of Igwebuike And The Question Of Superiority Of The Scientific Community Of Knowledge By Prof. Anthony Ikechukwu Kanu, O.s.a

Jude I. Onebunne, PhD

27. A Review Of Anthony Ikechukwu Kanu’s Igwebuike Research Methodology: Towards A New Trend For Scientific And Wholistic Investigation

ACHOR, Nnennia Chibuzo

Prof. Anthony Kanu’s Curriculum Vitae

FOREWORD

This book of readings is designed to accomplish two tasks: to philosophize on Igwebuike and to honour Professor KANU, Ikechukwu Anthony, O.S.A. These two tasks or goals go hand in hand because Igwebuike is Professor Kanu’s philosophy.

The book clearly demonstrates why Kanu deserves honour as an African philosopher who has introduced a way of doing African philosophy. It is an approach of doing philosophy that takes into account African ontology and cosmology. Igwebuike as a systematic African thought is exploratory in nature. It investigates issues with a view of seeing how they are related. Doing philosophy in this way takes into account not only the African context but the world as a complex entity with myriads of challenges. The myriads of challenges facing humanity have a representation in this book. For this reason the book is bound to have a global impact.

In terms of philosophizing, this book demonstrates that Africa is confronted with many discourses. Discourses that are already going on but need a more systematic African philosophical approach. Some of the discourses are on the environment, governance, infrastructure, human and material resource among others.

Philosophy as research and inquiry is a key player in these discourses. Igwebuike philosophy: Contemporary Discourses in African Philosophy has demonstrated how some of these discourses can proceed. The book serves as a major contribution to Africana philosophy and African studies. It captures diverse philosophical inspirations which are all under the umbrella of Igwebuike philosophy.

Kanu, the person behind the philosophy, is multidisciplinary and interdisciplinary in his approach to scholarship. This book, in his honour, articulates this aspect of Kanu in a very unique way. Kanu’s approach to scholarship embraces an aspect of philosophy that emphasizes African indigenous knowledge as a springboard to prosperity. The indigenous knowledge approach to development and prosperity has been hailed by John Mary Waliggo in the forward to Laurenti Magesa’s book African Religion: The Moral Traditions of Abundant Life, thus:

One of the root causes…and problems in Black Africa has been [the] failure to embark on the movement of re-awakening [Africa’s] own moral and religious values and to construct the future on them. No sane society chooses to build its future on foreign cultures, values, or systems. Every society is obliged to search deep in its own history, culture, religion, and morality in order to discover the values upon which its development and liberation, its civilization, and its identity should be based. To do otherwise is nothing less than communal suicide.

The twenty two chapters presented in Igwebuike Philosophy: Contemporary Discourses in African Philosophy, articulate a way of doing philosophy that has been described by Kanu himself as multidimensional. The themes presented reveal that Igwebuike is both a methodology in philosophy and a way of identifying and interpreting issues of African indigenous ontology and cosmology for the benefit of humanity. More so, these articles underline the wealth that is inherent in African indigenous knowledge. They do so in a way that embraces fundamental aspects of life that see the human person in a cosmological context.

Denis Odinga Okiya

Maryknoll Insitute of African Studies

Nairobi, Kenya

[e-mail]

INTRODUCTION

This book of great and unalloyed honour is to celebrate Rev. Fr. Prof. Anthony Ik. Kanu OSA., a rare personality with resonating clout of a sort. Meeting Prof. Kanu remains a reserved and revered privileged of great reminiscence. Prof. is marking just 10 years of Sacerdos in Aeternum Secundum Ordinem Melchizedek as a catholic priest, a member of the Order of St. Augustine. This publication is in line with the spirit of celebration for a young enterprising mind that has cleanly washed his hand early enough to dine with reputable academic elders. 10 years seem to be a good beginning and Prof. Kanu’s indefatigable academic prowess has made his 10years to look like a chronicle of decades of achievement. Indeed Prof. Kanu’s achievements within just 10 years as a priest and administrator in different spheres and walks of life are overwhelmingly compelling, persuasively intimidating and awesomely unique. Prof. Kanu’s integral-developmental progress within 10 years is phenomenally matchless.

This deserving publication, titled Igwebuike Ontology: An African Philosophy of Humanity Towards the Other, through more than 24 papers from other budding and promising scholars secretly admiring the personality of this young-towering-Iroko, is meant to concretely appreciate this gifted enterprising spirit in Prof. Fr. Kanu. The choice of this theme is in line with Prof’s general ideology on Igwebuike. Prof. Kanu specifically identifies Igwebuike as a being-with. Igwebuike means there is strength in unity. The concept of Igwebuike is all about harnessing the group or community effort. There is no isolation of being from the other, it is a form of belongingness, a form of sharedness otherwise there is alienation. Equally, the Igbo people normally talk of power as something that belongs to the multitude (Igwe-bu-Ike). In fact, the very concept of the multitude is in itself understood as a source of power and authority. Igwebuike is an Igbo word, which is a combination of three words. Thus, it can be understood as a word and as a sentence: as a word, it is written thus, Igwebuike, and as a sentence, it is written as, Igwe bu ike, with the component words enjoying some independence in terms of space. For Prof. kanu, Igwe is a noun which means number or population, usually a large number or 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.

More so, the concept of Ontology is, however, the study of being. It derives from the Greek onto (being) and logia (written or spoken discourse). Ontology, therefore, is a branch of metaphysics, the study of first principles or the essence of things, as well as the philosophical study of the nature of being, becoming, existence, or reality. It is part of the major branch of philosophy known as metaphysics. Ontology nevertheless deals with questions about what things exist or can be said to exist, and how such entities can be grouped according to similarities and differences.

Igwebuike Ontology is all about Igwebuike Being. The question of being as what is or that which exists is very central and very proper to the area of Metaphysics. Ontology, therefore, studies the structure, meaning and principle of whatever is in so far as it exists. Metaphysics, however, studies and investigates the network as well as the nexus of interrelatedness of realities as such in their deepest ontological sense. From the verb to be, the nomenclature being presents itself as something knowable. If man knows being at all, he knows being as such. Igwebuike is the modality of being in African Philosophical Ontology. At this level, no task is beyond this collective capability. To this point there is an ontological perspective that presents being as that which possesses a relational character of mutual relations.

The Philosophy of Integrative humanism is a contemporary African philosophy that was borne out of deep meaningful reflection on the existential human problematiques and quagmires of life. Oblivious of the divergent and vagaries of views about reality, Integrative Humanism seeks for ways of integrating and harmonizing these perspectives for a profound and comprehensive appreciation and representation of reality.

The papers published herein are well articulated to give a scholarly touch to the theme of this book of great tribute. Our collective effort is simply trying to participate in the best with the best. Prof. Kanu is just starting his productive years in the academe. This presentation, therefore, is a show of our supporting-love filled with great hope in him for things to come. This book should nonetheless motivate Prof. Kanu unto greater heights. I, therefore, salute all who have shown great confidence in our man, the Prof., and have contributed meaningfully to this academic cause. In admirable addition, at 10 years, beyond the rhetoric of academics, the contributions here silently and speechlessly remind Prof. who he has been and ought to be with this befitting ancient but traditional hallowed hymn for Catholic priests thus:

TU ES SACERDOS

THE RISING SUN: AN EXISTENTIAL DISCOURSE ON PROFESSOR IKECHUKWU ANTHONY KANU

Ejikemeuwa J. O. Ndubisi, PhD

Department of Philosophy & Religious Studies

Tansian University, Umunya, Anambra State, Nigeria

E-mail: [e-mail]

Introductory Remarks

Our knowledge of metaphysics shows that one of the transcendental properties of being is truth. It follows to say that whatever is insofar as it is, is true. This is a metaphysical reality. Without mincing words, one can say that Ikechukwu Anthony Kanu is true to his being. He has manifested his true nature in the pastoral field and more especially in the academic world. He became a professor at 35 (in 2016) and for that, there is no better way to describe him other than the Rising Sun. It is characteristic and natural for the Sun to rise every morning. Experience has shown that no matter the darkness of the night the Sun has to rise in the morning. When the sun rises, it shines. But one thing to note is that the sun rises early in the morning and gradually begins to radiate its light. The few lines that follow is an attempt to bring to limelight some important features in the life of the philosopher-theologian, Prof. Ikechukwu Anthony Kanu. His life, so far, can be described as the Rising Sun.

Birth and Early Education

Rev. Fr. Prof. Ikechukwu Anthony Kanu, OSA, was born on 20th November, 1981 to the family of Sir Emmanuel Nwafor Kanu and Lady Cecilia Menwa Kanu of Arondizuogu in Ideato North Local Government Area, Imo State, Nigeria. He is the last child among the six children of his parents. At a very tender age, Ikechukwu developed interest in education. He received his first formal education at the Command Children Nursery and Primary School, Jimeta – Yola, Adamawa State from 1984 – 1986. Between 1987 – 1992, he was at the Demonstration Primary School, Jimeta – Yola, Adamawa State for his primary school education.

Vocation to the Roman Catholic Priesthood

Having proved himself a genius and burning with the zeal to offer himself entirely to God, Ikechukwu decided to enroll for his secondary school education at St. Peter’s Minor Seminary, Jimeta – Yola, Adamawa State from 1995 – 1999. In 2001, he attended the Order of St. Augustine’s interview for admission into the senior seminary and came out very successful. That same year, he began his philosophical studies at St. Thomas Aquinas Major Seminary Makurdi (an affiliate of Urban University, Rome). At the end of his philosophical studies in 2004, Ikechukwu came out with First Class honours. What a show of rare intelligence! Between 2004–2005, he underwent Augustinian Novitiate experience where he spent one uninterrupted year of spiritual formation and development. At the end of the Novitiate, the Order of St. Augustine found him worthy for theological studies and so he was sent to St. Augustine’s Major Seminary, Jos (an affiliate of the University of Jos, Plateau state). As a confirmation of his natural and unique intelligence, Ikechukwu completed his theological studies in 2009 with another First Class honours – a true confirmation of the nature of the Rising Sun! He was ordained a Roman Catholic priest by Late Bishop Christopher Abba on 4th July, 2009.

Pastoral Responsibilities

Shortly after his priestly ordination, Fr. Kanu was posted to Augustinian community Nkwo Nike, Enugu State. Among other things, he served as the procurator of the Augustinian community between 2010 – 2012. In 2012, Fr. Kanu ministered as the Parish Priest of Assumption Parish Nkwo Nike and later Parish Priest of Ibagwa-Nike both in Enugu state. His landmarks in both parishes within his short period speak volumes as can be testified by the parishioners and admirers of the parish. In 2012 also, the Order of St. Augustine, Province of Nigeria elected Fr. Kanu as the Province Secretary. This is an exalted and respected position in the Augustinian Province. This is also a typical manifestation of the Rising Sun – the Sun has to rise! He served in this capacity between 2012 – 2016. He brought to bear his First Class brain to the administration of the Religious Order within his period as the Province Secretary. Fr. Kanu also distinguished himself as the Procurator of St. Monica’s Priory, Rantya, Jos within the period of 2012 – 2015 while residing at the Augustinian Provincial House.

In 2015, the obedient and humble priest of God, Fr. Kanu, was transferred from Jos to St. Vincent Catholic Church, Olodi-Apapa, Lagos, to shepherd the people of God as the Parish Priest. Following his distinct qualities and track records, the Archbishop of the Metropolitan See of Lagos, His Grace, Most Rev. Dr. Alfred Adewale Martins appointed him his Censor Deputatis in 2016. The truth is that the golden fish has no hiding place – the Sun has to rise. Fr. Kanu’s pastoral zeal and engagements as an Augustinian priest are very remarkable. It is pertinent to note here that from 2011 to date, Fr. Kanu has served as the National Executive secretary, Conference of Major Superiors (Men) of Nigeria; member, National Missionary Council of Nigeria (A subsidiary of the Catholic Secretariat of Nigeria, Abuja); and member pastoral agents (A subsidiary of the Catholic Secretariat of Nigeria, Abuja). His pastoral experience and achievements as a young priest cut across the shores of Nigeria. Since 2014, he has served as a member of the International Commission for the Laity, Order of St. Augustine, Rome.

Further Studies

Despite his pastoral engagements and responsibilities, Fr. Kanu continued to add to his academic and intellectual development. He was not satisfied with having first degrees in philosophy and theology as it is customary for priestly formation; he wanted something more. And so, in 2010 he enrolled for a Master’s degree programme in the Department of Religion and Human Relations, Nnamdi Azikiwe University, Awka. Having specialized in African Traditional Religion, he completed his Master of Arts Degree in Religion and Human Relations in 2012 with distinction. As a man who is very studious and who knows how to do many things at the same time with ease and excellent results, he enrolled for another Master’s degree in Philosophy in the University of Nigeria, Nsukka in 2010 specializing in metaphysics. The Rising Sun – Fr. Kanu – completed his Master of Arts Degree in philosophy from the University of Nigeria in 2015 with distinction. As a serious academic who will not accept to be a ‘second class citizen’, he aimed for the highest academic degree – PhD. Between 2012 – 2015, Fr. Kanu obtained his Doctor of Philosophy Degree in Religion and Human Relations (with specialization in African Traditional Religion) from the Nnamdi Azikiwe University, Awka, Nigeria.

Dr. Kanu believes that education is a continuous process and so his unquenchable thirst to add more feathers to his academic cap. The First Class brain – Dr. Kanu – obtained course certificates in Professional Studies in Research Methods, Dissertation Writing and New Trends in Education from London Graduate School, London (2019); Advanced Negotiation Strategies: Mastering the Art and Science of Negotiation from Harvard University, Boston, USA (2018); Foundations of Everyday Leadership from University of Illinois, Urbana Champaign, USA (2018); Building Your Leadership Skills from HEC Paris, International Business School, Paris, France (2018); and Creative Writing: The Craft of Plot from Wesleyan University, USA (2018). In 2017, he obtained certificate courses from Young African Leaders Initiative Network, U. S. Department of State, USA, in Basics of Public-Private Partnership; Understanding Elections and Civic Responsibilities; Understanding the Rights of Women and Girls; Management Strategies for People and Resources; and Strategies for Personal Growth and Development. The Rising Sun also obtained certificates from Young African Leaders Initiative Network, U. S. Department of State, USA, Certification in Servant Leadership (2016); Community Organization for Action (2016); Understanding Climate Change (2016); Workforce Collaboration and Development (2016); and Understanding Human Rights (2016). The sun is still rising!

Academic and Administrative Responsibilities

Dr. Kanu’s interest is not only in pastoral activities but also in academic activities, hence, his numerous academic responsibilities. As a senior seminarian, he served as a member of literary committee, Augustinian House of Philosophy, Makurdi; 2001 – 2004. Between 2008 – 2009, he was the Student’s Sub-Dean and also chairman Literary and Debating Committee, Augustinian House of Theology, Augustinian Monastery, Jos. A man of academic prowess, Kanu served as the group coordinator, Second International Conference of the Department of Philosophy, University of Nigeria, Nsukka in 2011. He took up a lecturing job in 2011 with the International Bio-Research Institute, Ugwogo Nike, Enugu state. While at the institute, Dr. Kanu served as the Dean of Studies in 2012. Also since 2012, he has lectured both at St. Augustine’s Major Seminary, Jos and Augustinian Institute of Philosophy, Makurdi.

Dr. Kanu has served in different capacities in the academic world. Since 2013, he has served as the General Secretary, Association of African Traditional Religion and Philosophy Scholars. He has also proved his worth and integrity as the treasurer of the Executive Board of African Congress on Philosophy and Religion since 2013. He was the Chairman, Augustinian publication commission, Province of Nigeria; 2014-2015. ln 2016, Dr. Kanu was appointed the Rector of Augustinian Institute, Makurdi. This is one of the essential features of the Rising Sun. In that same 2016, the academic guru, Dr. Kanu, received an appointment as a Senior Lecturer to the Department of Philosophy, Veritas University of Nigeria. Later in the same year, he was appointed a lecturer in the Department of Philosophy and Religious Studies, Tansian University, Umunya, Anambra State, Nigeria. Following his antecedents, Tansian University appraised him for professorial position and consequently, after all the rigorous assessments, Dr. Kanu was appointed a Professor of Religion and Cultural Studies at the age 35 – the Sun cannot but rise! His professorial position at such a young age in 2016 shows that academic excellence and resilience can be very rewarding.

Since it is in the nature of the sun to rise and shine, Prof. Kanu was not deterred by his academic achievements. He continued to accept further academic responsibilities. He is currently the Chairman, Augustinian Commission on Tertiary Institution and also a member, Reviewer Committee, International Conference on Education, E-Governance, Law and Business, Universite du Quebec a Montréal. It is important to note here that since 2013 till date, Prof. Kanu has worked as a co-organizer of the annual international conferences of the Association of African Traditional Religion and Philosophy Scholars both within and outside Nigeria. He has convened and organized international conferences for the Association for the Promotion of African Studies (APAS). Prof. Kanu became the Rector, Villanova Polytechnic, Isimi-Ile, Oshogbo, Osun State, Nigeria in 2018. He also served as a Member of the Association of Private Polytechnic Proprietors of Nigeria (2018); Member of the Association of the Heads of Institutions in Osun State, Nigeria (2018); Member of the National Association of Rectors in Nigeria; Member, Programme Committee, World Conference on Humanities and Social Sciences, Paris, France (2018); Consultant Researcher, Nnadiebube Research Institute, Awka, Anambra State (2018); among many other academic and administrative responsibilities. In fact, the Rising Sun has continued to shine even at the moment of writing this paper.

Academic Publications

Prof. Kanu is a renowned and respected academic. He has created an indelible landmark in the history of philosophy and religion. He is a prolific writer. He has over fifty quality books to his credit. Some of his books include: African Bioethics: An Indigenous Humanistic Perspective for Integrative Global Bioethical Discourse (2016); African Philosophy: An Ontologico-Existential Hermeneutic Approach to Classical and Contemporary Issues (2015); A Hermeneutic Approach to African Traditional Religion, Theology and Philosophy (2015); Igbo-African Christology: A Cultural Christology Construct in Post-Missionary African (2016) among many others. Prof. Kanu has published more than 170 journal articles, over 50 chapters in books and more than 50 papers in referred books of proceedings. His works are centered on African philosophy (with more emphasis on Igwebuike philosophy), Metaphysics, Religion, Spirituality and Public affairs.

Editorial Responsibilities

As an ardent researcher and an erudite scholar, Prof. Kanu has served in various capacities for the growth and development of research within and outside Nigeria. He is the Editor-in-Chief, IGWEBUIKEPEDIA: Internet Encyclopedia of African Philosophy (2015 – date); the Editor-in-Chief, Igwebuike: An African Journal of Arts and Humanities (2015 – date); Editor-in-Chief, Journal of African Studies and Sustainable Development (2017 -). The Rising Sun – Prof. Kanu – is an Editorial Consultant to varied reputable journals, namely, Oracle of Wisdom Journal of Philosophy and Public Affairs (A publication of the Department of Philosophy and Religious Studies, Tansian University Umunya); Journal of African Traditional Religion and Philosophy; Journal of Moral Education in Africa (A publication of the Association of Moral Education in Africa); Nnadiebube Journal of Philosophy (A publication of Nnadiebube Pan-African Academy of Philosophy, Religion and Cultural Research – NPAAPRCR); Nnadiebube Journal of African Culture (A publication of NPAAPRCR); Nnadiebube Journal of Humanities (A publication of NPAAPRCR); and Nnadiebube Journal of Education in Africa (A publication of NPAAPRCR).

More so, Prof. Kanu has served as an editorial member to so many local and international journals. He is an editorial member of The Catholic Voyage (A publication of the conference of Major Superiors of Nigeria, 2012 -); Filosofia Theoretica (Journal of African Philosophy, Culture and Religion, University of Calabar, 2013 -); Augustinian Publications, (2014 -); API Journal of Applied Research, India, (2015 -); Pyrex Journal of African Studies and Development, (2016 -); Pyrex Journal of History and Culture, (2016 -); Professor Bassey Andah Journal of Cultural Studies, University of Calabar, (2016 -); International Journal of Theology and Reformed Tradition, University of Nigeria Nsukka, (2016 -); International Journal of Research in Arts and Social Sciences, University of Nigeria Nsukka, (2016 -); Integrity Journal of Education and Training (2017 -); Journal of Advances in Social Science Humanities (2017 -); and Innovative Journal of Social Sciences and Education, (2017 -). Prof. Kanu’s impact in the academic world has earned him constant admirations from colleagues and friends. His is a case of the Rising Sun!

Membership of Learned Societies / Governing Boards

It is an existential fact that the human person is a being-with-others. In this regard, Prof. Kanu is not a loner in the academic field; he belongs to so many reputable and learned societies. He is a member of Igbo Studies Association, USA; Nigerian Philosophical Association; Association for the Promotion of African Studies (APAS); Association of African Traditional Religion and Philosophy Scholars (AATREPS); Society for Research and Academic Excellence (SRAE), University of Nigeria; International Research and Development Institute (IRDI), Uyo; International Society for Development and Sustainability, Japan; Association for Promoting Nigerian Languages and Culture (APNILAC); Catholic Theological Association of Nigeria (CATHAN); International Centre for Economics, Humanities and Management (ICEHM), Canada. He is also a member of the following learned groups: Alternative Perspectives and Global Concerns (APGC), United States of America; Emirates Association of Arts and Management Professionals (EAAMP), Canada; Young African Leaders Initiative Network, U.S.A; Universal Researchers, UAE; International Association of Humanities, Social Sciences and Management Researchers (HSSMR); Honour Society, Washington D. C.; Association for Development of Teaching, Education and Learning (ADTEL), India; Global Psychology and Language Research Association (GPLRA) India; Global Association of Humanities and Social Science Research (GAHSSR) India; among others.

Prof. Kanu is also a governing board member of International Bio-Research Institute (IBI), Ugwogo Nike, Enugu State, (2011 -); APURIMAC ONLUS (NGO), Jos, Plateau State, (2012-2015); Member, Board of Trustee, Association of African Traditional Religion and Philosophy Scholars (2012 -); Member, Board of Trustee, African Congress on Philosophy and Religion (2012-2013); Member, Governing Board, St Monica’s Academy (SMA), Jos, Rantya, (2012-2015); Member, Board of Trustee, Conference of Major Superiors of Nigeria (Men), (2011 -); Member, Board of Trustee, Order of Saint Augustine, Province of Nigeria (2013); Scientific Board of Arts, Literature and Social Sciences (2015) and International Advisory Board, Alternative Perspectives and Global Concern (2015).

Academic Foundations

The special interest of Prof. Kanu in bringing about academic growth and development prompted him to think of establishing a channel through which researchers and scholars can develop themselves and contribute to human knowledge. In 2015, The Rising Sun founded Igwebuike: An African Journal of Arts and Humanities. This international journal has proved its worth with enormous impact factor. Imbued with the zeal of academic development, he founded IGWEBUIKEPEDIA: Internet Encyclopedia of African Philosophy in 2016. This internet encyclopedia has been a source of help to so many who desire to deepen their knowledge on issues relating to African studies. Also in 2016, our revered Professor founded the Association for the Promotion of African Studies (APAS). The Journal of African Studies and Sustainable Development is the brainchild of Prof. Kanu founded by him in 2017. In 2019, Prof. Kanu founded Villanova Journal of Science, Technology and Management (VJSTM) (A Publication of Villanova Polytechnic, Imesi-Ile, Osun State); Villanova Journal of Social Sciences, Arts and Humanities (VJSSAH) (A Publication of Villanova Polytechnic, Imesi-Ile, Osun State) and TOLLE LEGE: An Augustinian Journal of Philosophy and Theology (TLAAJPT) (A Publication of the Augustinian Institute, Makurdi). These foundations manifest Prof. Kanu’s ingenuity and also his concern for academic excellence.

Award of Honours / Excellence

Prof. Kanu has received several awards in recognition for his contribution to knowledge and human development. In 2013, he received the Best Paper Award for American Journals of Contemporary Research (A publication of the Centre for Promoting Ideas, Louisville, USA). The Lagos Archdiocesan Council of the Catholic Women Organization, Apapa Deanery honoured him in 2016 with an Award of Excellence. He received another Award of Excellence in 2017 from St. Vincent’s Catholic Church, Olodi- Apapa, Lagos. In recognition of his contribution towards religious research, the African Watch Orator honoured him with the 2017 Gold Merit Award. The Society for Research and Academic Excellence (SRAE), University of Nigeria, Nsukka (UNN) awarded him the Distinguished Academic of the Year Award in 2018, in recognition and appreciation of his contribution towards academic research and development. Prof. Kanu received Oracle of Wisdom Award of Excellence in 2018 from the Department of Philosophy, Tansian University Umunya, in recognition and appreciation of his outstanding contribution towards research in Nigeria. It was very remarkable and worthy of special note to state that the entire Faculty of Arts, Nnamdi Azikiwe University, Awka found Prof. Kanu worthy to receive an Award of Excellence as Patron of the Arts in 2018. There are other numerous awards received by Prof. Kanu in recognition and appreciation of his qualitative and excellent contributions to research development, human and societal development, and nation building. The Rising Sun is truly a man of many colours as can be attested to by the various awards received from different organizations.

Kanu: The Igwebuike Philosopher

One thing that is remarkable about Prof. Kanu is his originality and ability to make novel contributions to human knowledge. Today, the name Kanu is identified with Igwebuike philosophy. Igwebuike philosophy captures his philosophical and theological enterprise. In his understanding, Igwebuike, as an ideology, is anchored on African principles of solidarity and complementarity. For him, Igwebuike is the underlying principle and unity of African Traditional Religious and Philosophical experience. Kanu has presented papers in both local and international conferences to buttress his arguments on Igwebuike philosophy. He has also written volumes* on Igwebuike as an ideology. Some of his works on Igwebuike philosophy include: Igwebuike as an Igbo-African Hermeneutic of Globalization; Igwebuike as a Trend in African Philosophy; Igwebuike as the Consummate Foundation of African Bioethical Principles; Igwebuikecracy: The Igbo-African Participatory Socio-political system of Governance; Igwebuike as the Expressive Modality of Being in Igbo Ontology; Igwebuike and the Question of Superiority in the Scientific Community of Knowledge; Igwebuike and the Logic (Nka) of African Philosophy; Igwebuike as a Complementary Approach to the Issue of Girl-Child Education; Igwebuike as an Igbo-African Philosophy for the Protection of the Environment; Igwebuike as a Wholistic Response to the Problem of Evil and Human Suffering; Igwebuike as an Igbo-African Ethic of Reciprocity; Igwebuike as an Igbo-African Philosophy for Christian – Muslim Relations in Northern Nigeria; etc.

One important thing to note is that Igwebuike philosophy is all-embracing. It cuts across logical, metaphysical, epistemological, ethical, socio-political and religious bents. Igwebuike philosophy, in the nature of the Rising Sun, is gradually making waves in global discourses in philosophy, religion and public affairs.

Concluding Remarks

Without mincing words, one can simply say that excellence is in the nature of Rev. Fr. Prof. Ikechukwu Anthony Kanu, OSA. Posterity will never forget his landmark contributions both locally and internationally. He has touched many lives positively and has equally brought smiles and happiness to the lives of many. It will be superfluous to say that Kanu is a philanthropist – he is a man with a soft heart for the needy. At his late thirties, Prof. Kanu has already written his name on the sands of time. This is to say that now is the early morning of his life. In fact, the sun is still rising in a remarkable and diverse ways. As it is at the moment, who knows what will happen when the day breaks very well?

The life of Rev. Fr. Prof. Kanu stands as an inspiration to many. The present author earnestly admires Prof. Kanu’s zeal, courage, resilience and approach to issues of life. To be a professor under 40 years in Nigeria is not an easy feat. Only very few have achieved that such as Prof. Charles Esimone, who became a Professor at 37 (in 2007) and is currently the incumbent Vice Chancellor of Nnamdi Azikiwe University, Awka. Hopefully, who knows, the Sun may so rise that one day, the setting would be in the Comity and League of Nations.

*Selected Works on Igwebuike Philosophy

1. Kanu, Ikechukwu, A. (2014). Igwebuikology as an Igbo-African Philosophy for Catholic-Pentecostal Relations. Published in the Jos Studies. Volume. 22. pp. 87-98. A publication of Saint Augustine’s Major Seminary, Jos. An affiliate of the University of Jos.

2. Kanu, Ikechukwu A. (2016). Igwebuike as an Igbo-African Philosophy of Inclusive Leadership. Published in the International Journal of Philosophy and Public Affairs. Vol. 4. December. pp. 25-46. A publication of the Claretian Institute of Philosophy, Maryland.

3. Kanu, Ikechukwu A. (2016). Igwebuike as an Igbo-African Modality Of Peace And Conflict Resolution. Published in the Journal of African Traditional Religion and Philosophy. Vol. 1. No. 1. pp. 35-44. A publication of the Association of African Traditional Religion and Philosophy Scholars.

4. Kanu, Ikechukwu A. (2016). "Igwebuike as a Trend in African Philosophy". Published in the Journal of African Traditional Religion and Philosophy. Vol. 1. No. 1. pp. 89-93. A publication of the Association of African Traditional Religion and Philosophy Scholars.

5. Kanu, Ikechukwu A. (2016). "Igwebuike as the Consummate Foundation of African Bioethical Principles". Published by Nnadiebube Journal of Philosophy. Vol. 1. No. 1. pp. 1-13. Department of Philosophy, Nnamdi Azikiwe University, Awka

6. Kanu, Ikechukwu A. (2017). Igwebuike as a Complementary Approach to the Issue of Girl-Child Education. Published in Nightingale International Journal of Contemporary Education and Research. Vol. 3. No. 6. pp. 11-17. Centre for African Development Studies, Abuja.

7. Kanu, Ikechukwu A. (2017). Igwebuike as an Igbo-African Philosophy for the Protection of the Environment. Published in Nightingale International Journal of Humanities and Social Sciences. Vol. 3. No. 4. pp. 28-38. Centre for African Development Studies, Abuja.

8. Kanu, Ikechukwu A. (2017). Igwebuike as a Wholistic Response to the Problem of Evil and Human Suffering. Published in Berkeley International Journal of Contemporary Education Research. Vol. 3.no. 6. pp. 56-72. Berkeley Research and Publications International, Bayero University, Kano.

9. Kanu, Ikechukwu A. (2017). Igwebuike as an Igbo-African Ethic of Reciprocity. pp. 115-124. Published in Berkeley Journal of Humanities and Social Sciences. Berkeley Research and Publications International, Bayero University, Kano.

10. Kanu, Ikechukwu A. (2017). Igwebuike Philosophy and Human Rights Violation in Africa. Published in IGWEBUIKE: An African Journal of Arts and Humanities. Vol. 3. No. 7. pp. 117-136. A publication of the Department of Philosophy and Religious Studies, Tansian University, Umunya, Anambra State.

11. Kanu, Ikechukwu A. (2017). Igwebuike as an Igbo-African modality of peace and conflict resolution. Published in the Journal of African Traditional Religion and Philosophy Scholars. Vol. 1. No. 1. pp. 31-40. A publication of the Association of African Traditional Religion and Philosophy Scholars.

12. Kanu, Ikechukwu A. (2017). Igwebuike As A Hermeneutic Of Personal Autonomy In African Ontology. Published in the Journal of African Traditional Religion and Philosophy Scholars. Vol. 2. No. 1. pp. 14-22. A publication of the Association of African Traditional Religion and Philosophy Scholars.

13. Kanu, Ikechukwu A. (2017). Igwebuikeconomics: Towards an Inclusive Economy for Economic development. Published in SAPIENTIA: Journal of Philosophy. Vol. 9. pp. 90-108. A publication of the Department of Philosophy, University of Uyo, Akwa Ibom State.

14. Kanu, Ikechukwu A. (2018). Igwebuike and the Question of Superiority in the Scientific Community of Knowledge. Published in Journal of African Studies and Sustainable Development. Vol. 1. No. 1. pp. 131-138. A publication of the Association for the Promotion of African Studies.

15. Kanu, Ikechukwu A. (2018). Igwe Bu Ike as an Igbo-African Hermeneutics of National Development. Published in the Igbo Studies Review. No. 6. pp. 59-83. A publication of Ibo Studies Association, Marquette University, USA.

16. Kanu, Ikechukwu A. (2017). Igwebuike as the Hermeneutic of Individuality and Communality in African Ontology. Publication in NAJOP: Nasara Journal of Philosophy. Vol. 2. No. 1. pp. 162-179. A publication of the Department of Philosophy, Federal University of Lafia.

17. Kanu, Ikechukwu A. (2018). Igwebuike and the Logic (Nka) of African Philosophy. Published in Nnadiebube Journal of Philosophy. Vol. 2. No. 1. pp. 1-13. A publication of the Department of Philosophy, Nnamdi Azikiwe University, Awka, Anambra State.

18. Kanu, Ikechukwu A. (2018). Igwebuike as an African Integrative and Progressive Anthropology. Publication in NAJOP: Nasara Journal of Philosophy. Vol. 2. No. 1. pp. 151-161. A publication of the Department of Philosophy, Federal University of Lafia.

19. Kanu, Ikechukwu A. (2018). "Igwebuike as an Igbo-African Hermeneutic of Globalization". Published in Nnamdi Azikiwe Journal of Philosophy Vol. 10. No. 2. pp. 61-66. A publication of the Department of Philosophy, Nnamdi Azikiwe University, Awka, Anambra State.

20. Kanu, Ikechukwu A. (2017). Igwebuike Philosophy and the Issue of National Development. Published in SAPIENTIA: Journal of Philosophy. Vol. 9. pp. 8-22. A publication of the Department of Philosophy, University of Uyo, Uyo State.

21. Kanu, Ikechukwu A. (2018). Igwebuike as the Expressive Modality of Being in Igbo Ontology. Published in IGWEBUIKE: An African Journal of Arts and Humanities (IAAJAH). 4. 5. pp. 12-21. Department of Philosophy and Religious Studies, Tansian University, Umunya, Anambra State.

22. Kanu, Ikechukwu A. (2019). Igwebuikecracy: The Igbo-African Participatory Socio-Political System of Governance. Published in TOLLE LEGE: An Augustinian Journal of the Philosophy and Theology. 1. 1. pp. 34-45. A publication of the Augustinian Institute of Philosophy, Makurdi, Benue State.

23. Kanu, Ikechukwu A. (2019). Igwebuike and Being in Igbo Ontology. Published in TOLLE LEGE: An Augustinian Journal of the Philosophy and Theology. 1. 1. pp. 11-21. A publication of the Augustinian Institute of Philosophy, Makurdi, Benue State.

THE CONTEXT OF IGWEBUIKE: WHAT ENTREPRENEURSHIP DEVELOPMENT SYSTEMS IN AFRICA CAN LEARN FROM THE IGBO APPRENTICESHIP SYSTEM

Catherine Chiugo Kanu, Ph.D

Department of Business Education

University of Nigeria, Nsukka

Abstract

Many African countries design and implement entrepreneurship development programmes (EDP) to empower their people and save their nations from poverty. These programmes, many of which are modeled after programmes that have succeeded in other parts of the world, often fail to fully realize their objectives as many of the businesses emerging from the programmes do not survive or perform as planned. This study looks inward to an indigenous model – The Igbo apprenticeship system (IAS), a popular model used in Nigeria, especially by people of the South East. The system has been recognized as the most successful business incubation platform in Africa and, arguably, in the world. Analysis of literature on IAS showed that complementarity was the secret behind the success of the IAS. The complementarity features of the IAS were identified and a descriptive survey was used to investigate whether integrating the complementarity features into EDP will be helpful in raising successful entrepreneurs. Subjects for the investigation were 92 entrepreneurs whose businesses emerged or benefited from entrepreneurship development programmes in Nigeria and has operated their businesses for at least one year. The subjects who were selected from South-West Nigeria, responded to a 30-item questionnaire. The questionnaire was validated by 5 experts and pre-tested. The pre-test result produced a Cronbach Alpha Reliability Coefficient of 0.87. Data collected in the study were analysed using frequency, percentage and mean. Results revealed that integrating the complementarity features of the IAS into EDP will be very helpful in creating more successful entrepreneurs. Based on this finding, sponsors and organisers of EDP need better understanding of the IAS and develop capacity to integrate its complementarity features. To facilitate the integration process for organisers of EDP, a framework for the integration was developed (based on the findings) and validated by three management experts.

Introduction

Complementarity, a relationship in which parties combine their strengths to improve each other’s quality, is valuable and inimitable in business. Kanu (2017) refers to complementarity as the English equivalent of Igwebuike, a concept of Igbo origin that literarily means ‘number (or multitude) is powerful’. According to Kanu, complementarity means that when human beings come together in solidarity, they are powerful. Thus, Kanu describes complementarity as a philosophy which understands life as a shared reality; a relationship in which case the two or more coming together makes each of them a complete whole. Integrating complementary resources provides an opportunity for businesses to create competitive advantages, enhance learning, develop new capabilities and provide attractive offerings to achieve longer-term firm performance (Harrison, Hitt, Hoskisson & Ireland, 2000; Majava, Isoherranen & Kess, 2013; The Economist Intelligence Unit, 2018 & Lang, 2019).

In this 21st century characterized by hypercompetitive business environments, globalized markets, technological complexity and more sophisticated consumers, it is very hard for a business to grow sustainably alone. Thus, business people need complementary relationships that can help them become locally and gobally competitive. True complementarity requires goals that are clear, unambiguous and inspiring; roles that are well-defined and motivating; norms that align with values of the people and are carefully observed to prevent parties from going out of alignment; characters who have what it takes to perform their roles and who are capable of benefiting from the relationship; and sound relationship – strong bond, effective communication, mutual trust, support, sharing/transferring knowledge and skills.

For a complementary relationship to be effective, goals which describe the targets at which efforts should be directed need to be clear, unambiguous and motivating. Numerous experimental studies conducted across decades show that well-defined goals influence human behaviour and improve performance (Locke, 1968; Ivancevich & Smith. 1981; Locke & Latham, 2002 & Asmus, Karl, Mohen and Reinhart, 2015) On the other hand, inadequately formulated goals can cause confusion and lead individuals, teams or a whole organisation in the wrong direction (Chattered Management Institute, 2014). Lock and Latham (as cited in Yong, 2017) outlined five principles of goal setting which are: challenge, commitment, task complexity and feedback while Moussa, Boyer and Newberry (2016) emphasized that goals should be motivating. Just as in the case of goals, poorly defined roles are barriers to high performance. Team members do better work when their roles are clear - they know how to do their jobs and why they are doing them (Society for Human Resource Management [SHRM], 2019). Thus, roles need to be assigned according to the skills and interest of each person (Meinert, 2017). Interest, hard work, resilience and teachability are critical success factors for business collaboration success. As Maxwell (2007) puts it, if one does not have interest in something, nothing about that thing will be interesting. Hard work is another important factor. This is because running a business (whether successful or not) is hard and requires hardwork (Patel, 2013). Hardwork and interest are not one-off requirements; they need to be sustained until all goals are achieved. For this reason, resilience is vital for weathering entrepreneurial storms. Vaillant (2003) states that resilience reflects individuals who metaphorically resemble a twig with a fresh green living core such that when twisted out of shape, the twig bends but it does not break; instead, it springs back and continues growing.

The goals, roles and other standards agreed by the parties form the norm which according to Meinert (2017), helps in managing decision making, communication and conflict. The norms need to be observed to prevent parties from going out of alignment. There is need to always check for alignment between what has been agreed upon and what is actually being done (Moussa, Boyer & Newberry, 2016; Meinert, 2017). Meinert suggests that an outside onlooker may help those in the relationship to see the gaps between what they are saying and what they are doing. In addition, since complementarity is about improving each other’s quality, the parties need to have a strong bond, effective communication, trust and support each other). Lack of these elements are barriers to high performance (SHRM, 2019). Given the frequent occurrence of these elements– sharing, togetherness, unity, activeness/strength, trust, love, supportiveness and dependability – in African names, proverbs, folk tales, songs, symbols and mythology, Kanu argued that complementarity is not just at the heart of the African Philosophy but it is the inner and underlying principle of African philosophy as well as the manner of being in African Ontology. Given that complementarity is a natural part of Africans, African systems that have strong complementarity features succeed. A typical example of such system is the Igbo Apprenticeship System.

The Igbo apprenticeship Model (IAS) is a platform for informal practical business education and wealth creation. It is a model in which an established businessman takes up an apprentice and nurtures him to contribute to the growth of the business while developing capacity to manage his/her own business and, in the end, gives him start-up capital to start his/her own business (Okoro, 2018; Urugun and Nafiu, 2014; Kanu, 2019; Iwara, Amaechi & Netshandama, 2019). The IAS played a major role in pulling majority of Igbo families out of poverty within 30 months of the Biafra Civil War, in spite of the harsh 20 Pounds policy which said that only £20 be given to every Igbo person to survive on regardless of what they had in the bank before the war (Okoro, 2018 & Kanu, 2019). Considering the general economic status of the Igbo after the Nigeria/Biafra war, the economic achievement of the Igbo is significant (Iwara, Amaechi and Netshandama, 2019). Researchers agree that the Igbo business model is superior to those of other ethnic groups in Nigeria (Olutayo, 1999; Ukaegbu, 2003; Igbo, 2006; Orugun & Nafiu, 2014; Onwuka, 2015; Obunike, 2016, Kanu, 2017 and Neuwirth, 2017) and the system has been recognized as the backbone of the Nigerian Economy (Orugun & Nafiu, 2014). In Lagos which is Nigeria’s economic capital, Igbo businesses accounts for the 74% of all investments according to Maliga (2013) in Iwara et al (2019). Thus, Neuwirth (2017), based on his findings at the Alaba international market, describes the system as the largest business incubation platform in the world.

On the other hand, entrepreneurship programmes that do not have strong complementarity features struggle endlessly. Majority of the entrepreneurship programmes in Africa fall within this category. In the last ten years, Nigerian Government has implemented several entrepreneurship development programmes such as Youth Enterprise with Innovation in Nigeria (YouWIN); Youth Entrepreneurship Support (YES); and TraderMoni. These trends are found in other African countries such as Ethiopia, Tanzania, Zambia and Kenya (Kopf, 2018). African governments spend so much money on these programmes. In Nigeria for example, Federal Government has budgeted and, perhaps, spent about N100 billion in funding entrepreneurship development programmes in the last ten years (Olagunju, 2016, McKenzie, 2015; Premium times, 2018, Nwafor, 2018; TraderMoni, 2018, BOI, 2018, McKenzie, 2019). The Billions were given to Millions of Nigerians as loans or grants to start new businesses or expand existing ones (McKenzie, 2015; Bank of Industry, 2018; Premiumtimes, 2018 & Nwafor, 2018). News sources confirm that Over $20 million will be disbursed to Kenyan entrepreneurs who would emerge from a business plan competition similar to Nigeria’s YouWIN in 2019 (Kopf, 2018, OFA, 2019).

Many of the programmes depend on the quality of business plans submitted in deciding the candidates that are suitable and those that are not. However, a personal observation of some entrepreneurship programmes show that (1) some carriers of excellent business plans did not understand the contents of the plans they carry because they did not participate adequately in writing the plans (2) given that candidates are required to write bankable