Tag: CULTURE
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Winner of Culture,Tourism Reality Show
Niger State Governor, Muazu Babangida Aliyu (left), presenting a Key of Honda Accord Car to the winner of Nigeria’s First Culture and Tourism Reality Show “Heroes Back to Root” Happiness Ododung from Akwa Ibom State in Minna Niger State on Thursday. With them is the Associate Producer of the Project , Joe Onyeabor. -
Waging the culture war
In many higher institutions, students have established indigenous associations to promote local dialects. Will their efforts save Nigerian culture and languages from the threat of civilisation and technology? DAVID AJAYI (400-Level Pharmacy) writes.
To preserve culture in higher institutions, students established various indigenous organisations, which are known in many schools as parapo (cultural clubs).
In many schools, it is not strange to hear of Oodua Students Association, Federation of Igbo Students Union and Arewa Students Association. They are socio-cultural groups, representing the major ethnic groups making up the country. Under these apex organisations, there are many distinct sub-cultural groups representing ethnic groups formed to promote culture and heritage of the concerned people.
In the University of Benin (UNIBEN), for instance, there are such groups as National Association of Benin Students (NUBS), National Association of Delta State Students (NADESTU) and National Association of Etuno Students (NAES). There is no ethnic group without an active association.
These associations are seen as symbol of unity for students that share the same traditions, beliefs and languages. During their cultural celebrations, members turn out in traditional attires, dancing to their local music to showcase their rich cultures.
But the motivation for setting up the indigenous clubs is becoming weak, with many students preferring to wear ‘alien’ garments to the cultural events. Even in many cultural functions, hip-hop songs are played to entertain participants, rather than normal traditional music. The excitement that always trailed cultural dance has been replaced by pleasure of Azonto, Skelewu and Alanta, which many culture-orientated students see as alien.
In most of the parapos, activities are conducted in English, a trend, which many said endangers local dialects. “Our mother tongue is being relegated to the background,” Osarenren Osunbor, a NUBS founding member, said.
He added: “This is a threat to our culture. We are not supposed to be speaking any language except our local dialect in parapo meeting. How will strangers respect our language and tradition when the custodians of the culture are either ashamed of it or don’t want to project it?”
For Matthew Odion, who can barely speak his Bini dialect, joining parapo in his first year as undergraduate was a home-coming. But he was disappointed when members of his indigenous organization conducted the affairs of the group in English.
He said: “I thought coming to the University of Benin would finally help me to speak and understand Bini, my language, which I never had the opportunity to learn because I was not brought up with it. But in my three years of study, I am yet to understand the language because members of NUBS always hold the affairs of the union in English. When I made to associate with students, who could speak the dialect, I found out that a host did not have deep understanding of the language.”
Aloofness of students from their ethnic group on campus is another factor contributing to the waning influence of tribal associations. Some students prefer to stay away from traditional activities or gatherings on campus.
Kara Ufuoma, a graduate of Chemical Engineering at UNIBEN and a Corps member in Abia State, is Urhobo but he was born in Lagos State and brought up in Kaduna. Kara had only visited his village in Delta State once and is unable to speak his dialect.
As an undergraduate, Kara did not participated in parapo but he admitted that he missed the opportunity to learn his culture because of his indifference to Urhobo students’ activities.
Ezekiel Efeobhokhan, a 400-Level Pharmacy student of UNIBEN, is an Esan but he is a resident in Benin City. He can neither speak Bini nor Esan, his dialect. Although he said he understands the dialect in when spoken to him.
There are many cases cultural disconnection among students, which are affecting preservation local languages.
Some parents’ attitude towards their children who speak local dialects has been identified to erode cultural values. In many homes, it is a taboo to speak any language apart from English.
Is there a remedy? Kayode Oseh, 300-Level Biochemistry student and NAES president in UNIBEN, strongly believes leadership of parapo groups has important role to play in redeeming the lost values. He said emphasis must be placed on local dialects as the official language in indigenous associations.
He said: “When I was elected, I discovered there were many members who could not speak Etuno dialect. These students can now pick a few words in the dialect because we always hold the affairs of the association in Etuno. Many could master the language before their graduation.”
Ajayi Onaivi, 600-Level Optometry student, thinks the regular payment of bursary by governments could draw students back to their indigenous association. “If students are assured that they will get constant bursary, nobody would want to be left out of the indigenous association,” he said.
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Nigerian culture: Why dry bones must rise again
Christian folks will be familiar with the story of the dry bones that sprang back to life like a corpse sent to haunt its killer. It is an epic experience that anyone would like to witness. And, say for instance, one was given the opportunity to pronounce life to any cadaver of one’s choice, a plethora of options will flood into one’s heart: the imperative of having one’s granny back to life; the quest to fill the vacuum left by the demise of one’s parent; the need to have a dear sibling back; the pinch to save the helpless carcass of one’s spouse or the thirst of wrapping one’s arms around a deceased child. They will keep rushing in like edgy commuters on Nnamdi Azikwe Lane in Lagos.
And needless to dwell on the feeling of ecstasy that will emanate should such request be acceded to, the merriment will surely exceed that on the day of the prodigal son’s return. Duties will be put on hold. Holidays will begin. It will not only remind one of the gone good days, it will give one an ample opportunity to experience them again. Indeed, even the staunchest of sadists will rejoice at such development.
Like we cherish our loved ones, it is expedient that we cherish our dwindling culture. It is sad to discover that a large number of the purported leaders of tomorrow are so estranged from the tenets of the nation they are to supposed to lead. If the words of the Yoruba be true, that doom looms for a deity that young folks know nothing about, then, tragedy lurks in the corners.
A visit to various schools will reveal the hopeless state of our local dialects. Severe punishments dangle on anyone found speaking such languages within the school environs. I remember the N10 fine we paid if we faltered in keeping that directive. Parents are helping matters, as they start training their kids in the whiteman’s ways, from a very early stage – keeping to the catch –them – young principle. A child that speaks thorough English is considered precocious and that whose grammar is not as sound is not presentable. A recent report on Silverbird Television reveals the dearth of Nigerian languages, even among the celebrities – some of whom were unable to speak their local dialects without infusing a bit of the English language. We have forgotten that the proverbial river that forgets its source is predisposed to draught. Our languages are as important as our existence as a society.
Even the America that we sheepishly revere and follow, in its diversity, refutes any servility to foreign language, hence the invention of American English.
According to Olusanya in his work, Introduction to Sociology, our education system is run as a means of propagating the colonialists’ culture. It divorces the kid from its native culture. And, sadly, that is the kind of system Nigerian parents extol and pray their kids epitomise. It is ponder-worthy the raison d’être of school’s expeditions. What drives such excursions? Are they truly another form of lessons or a mere way of making students have fun? If the former, do the students see it that way, or do their instructors make them see it from that angle?
Nigerian history is no longer taught in secondary schools. Those that teach it relegate it to the Art students – and even there, unfortunately, it is optional. In a society like ours, it is yet cataclysmal that youths are alienated from their history. In an insightful publication, fiery Nigerian columnist, Sam Omatseye, noted: “Most secondary schools in the country are doing away with the study of history, and the universities are diluting it, making history major study a lost cause.” History is a congruent tool for tackling topical problems in any society. He who knows little about history lacks the bedrock for tackling contemporary issues. Hence, Omatseye submits that: “If our young know history, they know their country. Tragically, the old, including our leaders, know little about our past, except the ones they experienced. If they know our history, they would know that some things happening today hark back to our past.” Little wonder our leaders find it herculean to solve our problems.
It is therefore quintessential that we help our culture recuperate from its current state of comatose and our heritage be upheld against colonial underpinning. It is expedient that the entirety of the citizenry rise to the clarion call to salvage our culture. We indict the government of post-colonialism and its imperialist leanings– that they are yet under the shackles of the colonialists. Yet, we promote the very sermons of the colonial leaders. We are predisposed to the Western culture at the expense of our native culture – dressing, eating, lifestyle, etc. In the words of Governor Babatunde Fashola, “it is regrettable that culture and tradition may go into extinction if something urgent is not done by relevant stakeholders, including the government, to revive the state of our culture.” Indeed, if holistic measures are not taken towards resuscitating the dry bones of our socio-cultural heritage, like a rootless tree, we may be extirpated by the winds of time.
Oyindolapo, 200-Level Law, UNILAG
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Carnival of culture
The Federal Polytechnic, Nekede (NEKEDE POLY) management has organised a cultural carnival for staff and students. EKENE AHANEKU (300-Level Medicine and Surgery, Imo State University) and CONFIDENCE EWUZIE (ND II Mass Communication, NEKEDE POLY) report.
The Federal Polytechnic, Nekede (NEKEDE POLY) in Imo State was a sight to behold last week. Students came out in different shades of armour-like vests made of soft wood thread. They looked resplendent. They moved round the campus, singing and dancing according to their departments.
It was the maiden edition of Carnival of Arts and the Culture organised by the Office of Polytechnic Development. The event is to promote peaceful coexistence and harmony on the campus.
Setting the tone for the ceremony, the Rector, Mrs Ugochi Njoku, said it was a rare privilege for her to organise such an event since the school was established.
The school stadium, where the event was held, was filled to capacity as students trooped into the facility to catch a glimpse of the carnival. A traditional troupe added colour to the show through its stunts.
Each department came out with its team of revellers for performance. Members of staff were not left out.
Students of Faculty of Engineering brought their ingenuity to bear with the display of building architecture and various engineering masterpiece. The Department of Architecture used wood and aluminum sheet to design a replica of the polytechnic’s school gate.
Female students of the Department of Arts and Design used cement sack and wood thread to cover their bodies as they performed their dance steps. The Fishery Department brought a canoe they designed for the occasion.
Pupils of the polytechnic’s staff school were not left out. They displayed breathtaking acrobatics.
Speaking to CAMPUS LIFE, Mrs Njoku said: “The event is organised to ease the academic tension on campus. Students are having fun with their lecturers. This will promote understanding, which will in turn engender excellence. We have made all efforts to ensure the event is successful and I believe after this, students would return to their classroom refreshed and rejuvenated.”
Students, who spoke to our correspondents, hailed the management for the event, describing the carnival as the biggest social event on the campus.
Chidera Ogbonna, a ND II Food Technology student, said: “I am happy to witness this carnival. This is the first of its kind and I must say that the management led by the Rector has done a wonderful job putting the event together. It is the biggest social event on campus this year.”
Describing the event as successful, Uche Felix, a ND 1 Mass Communication, said: “I enjoyed every bit of the performance, especially the one rendered by students of Arts and Design Department. For me, it was all fun. I can’t wait to witness next year’s edition.”
Students of the Architecture Department were adjudged the best in acrobatic performance. They were given the sum of N50,000 as reward for their innovation. Department of Fishery got the Most Creative Department award, while Arts and Design Department got Best Costume award.
Dignitaries at the event include Eze Godwin Onyewuchi Nmerenin Dibia 1 of Umudibia Nekede, Deputy Rector, Mrs Florence Eleke, Librarian, Mr Christian Enyia, Bursar, Mr Adolphus Obi, Registrar, Mr Matthew Aligbe and Dean of Students’ Affairs, Dr S.N. Ohakwe, among others.
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The attendant evils of free, checked culture
Book review
Title: Diverse But Not Broken
Author: Iyorwuese Hagher
In his fourth publication, Diverse But Not Broken: Wake Up Calls For Nigeria, Dr. IyorwueseHagher examines the pervading culture of our society, Nigeria. What should be and what should not be. As the ‘what should be’ had been turned inside out while its reversetakes center stage.
The author broaches the evils of certain culture practices in the nation that has reduced Nigeria to its current state, an eagle with broken wings. Likewise, he expands on the shackled cultures that would have made a difference.
Literary icon, Chinua Achebe said, the problem with Nigeria is her leaders or lack thereof. The author emphasizes, the Nigerian leadership culture, wallowing in lies and grand corruption. These endemic qualities ensure that leaders, no matter how honest or will powered, cannot change that culture. Since those mired in that culture are more dominant than the ideologies of the leader.
Once he is successfully sitted at the Aso Rock, the reader inherits the Neo-patrimonial crowd that ensured his rigged ascent. The leader’s fear of penchants of office tenants, those who manage to outlast governments; and the undecided voters is less than the pacification of his excessive lovers and the opposition prepared to oust him at all means.
These excessive lovers must be appeased lest they turn into excessive haters. To avoid this pendulumic swing of votes, leadership turns a blind eye on their antics; of amassing wealth, turning personal celebration into state affairs, collecting traditional titles and taking medical jaunts abroad. All these further widen the gap between the supposedly poor electorates. It hardens the capillaries of the haves and embitters the hopeless have-nots.
On the lower rungs of power, there is no exception. The writer calls attention to developments in Benue community sometime ago, the creation of ten traditional chiefs, where there was none before. According to him, there was no need to create more liability for Benue people, for a few who play advisory roles to the government. This capacity the Tor Tivas well as the existing wards represent. The new bill shows contempt to the 1999 constitution, by seeking to confer powers on traditional chiefs. It is a return to feudalism where some traditional leaders believe they have the divine rights to rule and would do anything to hold power. Also, it is retrogressive to the efforts of its ancestors who knew better to install the Tor Tiv. They had with care ensured that any Tiv would inherit the title. Thus at the death of the Tor Tiv, his children are the least likely to inherit.
The icy fingers of the free yet damaging culture trickles down to the education system. Among politics being played in higher institutions, the endemic culture of cultism, drug addiction, fallen standards, ill-facilitation, indigenization of admissions and strikes has devalued education. Unknown to leadership its lofty ideals of meeting 2015 MDGs and the 20.2020 vision is unrealistic, owing to the dearth of intellectuals and lack of research in universities.
Further crippling progress is the western ideologies that African needs more scientists than arts graduates. The Intellectual whom the author describes as one who refuses to be confined to his designated specialization, foliage elsewhere and everywhere. This is contrary tothe academic, a specialist who has disciplined his curiosity to operate largely within designated area. Intellectuals are the bearers of change in a society. Through their canvass, books, ideas, music and humane outlook, they reflect to the society, truths it fails to see or heed. They foresee the self destruction it’s racing towards. In similar manner of individuals like Galileo, Socrates, Aquinas, John Locke, Descartes, Leonardo Da Vinci, Picasso, Van Gogh did, Fela. Problems exist in society like ours where the intellectuals distance themselves from national discourses today.
The artist’s admiration of Achebe is expanded as he describes the man’s contribution as an intellect to the nation. Achebe without mincing words writes to cause headaches to those who have”refused to hear one another, especially the anguished voices of those undergoing oppression”, the underdogs at any point in time. In Things Fall Apart, it was against the western world that he defined the humanity of Africa. In No Longer At Ease and Man of The People, he stood with the victims, the poor, against predatory leaders who has failed their post independence expectations.
Hagher ends the 287 pages of lectures, essays and tribute collection with poetic reminisces of his intellectual residence, Canada. The poems rich in imagery, allusion, rhetoric, personification, euphemism, irony and satire explore the plundered depths of Dawson city, the true descendants of Canada, the Inuits and the Yukon. It also champions the minority in Canada, and the simplicity lost in the vast diplomatic games of leaders and the led.
The author’s tone conveys his emotions, from unpleasant awe and despair of leadership culture, to pity for Nigeria’s Failed Code of Shame. The tone veered to outrage in the Chieftaincy Institution and Constitutionality in Nigeria, then advocatory to Artists as Intellectuals in the society, and admiration in his tribute to Achebe.
The reader is swept along with tides of emotion evoked. Few exceptions appear in technical terms and couched words in chapter 13, and the author’s prolonged citations to prove a point.
Some points were also not properly nuanced, his marshaled points on Nigeria’s utilization of her soft power, enlightening, does not clearly reveal, the idle nature of Nigerian embassies in their host countries, which contributes to her negative image abroad. In countries like South Korea, UAE, Czech, Russia, what have those countries done for Nigerian residents much more in the projection of our unique cultures.
Indeed, the Nigeria creative industry is an active propagator of Nigerian culture; selling Nigerian languages to the world. It has however, been over run by western identification. It is skimpily clad, bottom-shaking dancer, offensive and nude. The greater avenues of exporting unadulterated (the least unchanged at the most) culture, the moving theatre and literature lack the financial clout and policy to thrive. Both have the capacity to resurrect the Nigerian textile industries and fashion, values and African leadership ideologies to gain louder reception. This is precisely what the Korean music, film and fashion industry wields smoothly. Persuasive power.
It is with pride and shame that we must embrace the lessons, challenges and criticism bound in this book and work as leaders and followers to uproot the harmful cultures that is yet to break Nigeria.
-
The attendant evils of free, checked culture
Book review
Title: Diverse But Not Broken
Author: Iyorwuese Hagher
In his fourth publication, Diverse But Not Broken: Wake Up Calls For Nigeria, Dr. IyorwueseHagher examines the pervading culture of our society, Nigeria. What should be and what should not be. As the ‘what should be’ had been turned inside out while its reversetakes center stage.
The author broaches the evils of certain culture practices in the nation that has reduced Nigeria to its current state, an eagle with broken wings. Likewise, he expands on the shackled cultures that would have made a difference.
Literary icon, Chinua Achebe said, the problem with Nigeria is her leaders or lack thereof. The author emphasizes, the Nigerian leadership culture, wallowing in lies and grand corruption. These endemic qualities ensure that leaders, no matter how honest or will powered, cannot change that culture. Since those mired in that culture are more dominant than the ideologies of the leader.
Once he is successfully sitted at the Aso Rock, the reader inherits the Neo-patrimonial crowd that ensured his rigged ascent. The leader’s fear of penchants of office tenants, those who manage to outlast governments; and the undecided voters is less than the pacification of his excessive lovers and the opposition prepared to oust him at all means.
These excessive lovers must be appeased lest they turn into excessive haters. To avoid this pendulumic swing of votes, leadership turns a blind eye on their antics; of amassing wealth, turning personal celebration into state affairs, collecting traditional titles and taking medical jaunts abroad. All these further widen the gap between the supposedly poor electorates. It hardens the capillaries of the haves and embitters the hopeless have-nots.
On the lower rungs of power, there is no exception. The writer calls attention to developments in Benue community sometime ago, the creation of ten traditional chiefs, where there was none before. According to him, there was no need to create more liability for Benue people, for a few who play advisory roles to the government. This capacity the Tor Tivas well as the existing wards represent. The new bill shows contempt to the 1999 constitution, by seeking to confer powers on traditional chiefs. It is a return to feudalism where some traditional leaders believe they have the divine rights to rule and would do anything to hold power. Also, it is retrogressive to the efforts of its ancestors who knew better to install the Tor Tiv. They had with care ensured that any Tiv would inherit the title. Thus at the death of the Tor Tiv, his children are the least likely to inherit.
The icy fingers of the free yet damaging culture trickles down to the education system. Among politics being played in higher institutions, the endemic culture of cultism, drug addiction, fallen standards, ill-facilitation, indigenization of admissions and strikes has devalued education. Unknown to leadership its lofty ideals of meeting 2015 MDGs and the 20.2020 vision is unrealistic, owing to the dearth of intellectuals and lack of research in universities.
Further crippling progress is the western ideologies that African needs more scientists than arts graduates. The Intellectual whom the author describes as one who refuses to be confined to his designated specialization, foliage elsewhere and everywhere. This is contrary tothe academic, a specialist who has disciplined his curiosity to operate largely within designated area. Intellectuals are the bearers of change in a society. Through their canvass, books, ideas, music and humane outlook, they reflect to the society, truths it fails to see or heed. They foresee the self destruction it’s racing towards. In similar manner of individuals like Galileo, Socrates, Aquinas, John Locke, Descartes, Leonardo Da Vinci, Picasso, Van Gogh did, Fela. Problems exist in society like ours where the intellectuals distance themselves from national discourses today.
The artist’s admiration of Achebe is expanded as he describes the man’s contribution as an intellect to the nation. Achebe without mincing words writes to cause headaches to those who have”refused to hear one another, especially the anguished voices of those undergoing oppression”, the underdogs at any point in time. In Things Fall Apart, it was against the western world that he defined the humanity of Africa. In No Longer At Ease and Man of The People, he stood with the victims, the poor, against predatory leaders who has failed their post independence expectations.
Hagher ends the 287 pages of lectures, essays and tribute collection with poetic reminisces of his intellectual residence, Canada. The poems rich in imagery, allusion, rhetoric, personification, euphemism, irony and satire explore the plundered depths of Dawson city, the true descendants of Canada, the Inuits and the Yukon. It also champions the minority in Canada, and the simplicity lost in the vast diplomatic games of leaders and the led.
The author’s tone conveys his emotions, from unpleasant awe and despair of leadership culture, to pity for Nigeria’s Failed Code of Shame. The tone veered to outrage in the Chieftaincy Institution and Constitutionality in Nigeria, then advocatory to Artists as Intellectuals in the society, and admiration in his tribute to Achebe.
The reader is swept along with tides of emotion evoked. Few exceptions appear in technical terms and couched words in chapter 13, and the author’s prolonged citations to prove a point.
Some points were also not properly nuanced, his marshaled points on Nigeria’s utilization of her soft power, enlightening, does not clearly reveal, the idle nature of Nigerian embassies in their host countries, which contributes to her negative image abroad. In countries like South Korea, UAE, Czech, Russia, what have those countries done for Nigerian residents much more in the projection of our unique cultures.
Indeed, the Nigeria creative industry is an active propagator of Nigerian culture; selling Nigerian languages to the world. It has however, been over run by western identification. It is skimpily clad, bottom-shaking dancer, offensive and nude. The greater avenues of exporting unadulterated (the least unchanged at the most) culture, the moving theatre and literature lack the financial clout and policy to thrive. Both have the capacity to resurrect the Nigerian textile industries and fashion, values and African leadership ideologies to gain louder reception. This is precisely what the Korean music, film and fashion industry wields smoothly. Persuasive power.
It is with pride and shame that we must embrace the lessons, challenges and criticism bound in this book and work as leaders and followers to uproot the harmful cultures that is yet to break Nigeria.
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Abia students’ day of culture
Students of the University of Benin (UNIBEN) were thrilled by an uncommon display of Igbo culture when the National Association of Abia State Students held its Cultural Day. Despite the approaching semester examination, the students rolled out the drums to mark the day.
The event, which took place at Hall 1 Car Park, attracted dignitaries, including Clement Nwajiobi, who chaired the event; Superintendent David Amanahu and Prof Nnanna Ibeh, among others.
In his lecture titled: The role of culture in nation building, Prof Ibeh advised the Abia students to be law-abiding, praising members of executive of the association for giving Igbo culture a lift on the campus.
“The objectives of the Igbo are towards development and entrepreneurship. Hence, we should all try to make our views and decisions toward positive development and not on frivolities,” she said.
The association’s troupe entertained the guests and audience with cultural dance. Other activities that marked the ceremony included traditional wrestling, award presentation, breaking of kolanuts and drama.
Giving the vote of thanks, the president of the association, Vincent Nwajiobi, thanked the guests for supporting the programmes of the association. He said: “This is the first cultural day organised by this association. I encourage the people coming after us to make it better because cultural values are what keep us together as a nation.”
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Culture as agenda setting
With the appointment of Chief Ferdinand Anikwe as the new Director of the Centre for Black and African Arts and Civilisation, (CBAAC), the coast in now clear for the centre to begin a new era for the continued promotion, projection and protection of African cultural values. In a press briefing last week, Anikwe made it clear that his appointment would not rob the centre of its previous strides. He reiterated that the idea of African cultures and civilization as CBAAC is meant to project is to always ensure that all peoples of African descent anywhere they are in the world should be made to be in touch with their roots, reminiscing on their cultural values and doing all they can do preserve their heritage.
He said: “It is globally believed that the 21st century is the century for African development. Truly, indices from some African countries point to the fact that gradually and steadily, Africa is beginning to take the necessary steps towards growth and development. Therefore, there are also evidences that the leadership and governance of most African and Diaspora countries are becoming more transformational rather than transactional and it is in fact within this content that their growth could be explained,” he said.
Disclosing that deep cultural values can be used to take Africa to the next level if all the peoples of Africa can work assiduously for it, he reminded leaders that time had come to accord due attention to the sector to ensure speedy growth both socially, politically, economically and otherwise. According to Anikwe, “There is no gain-saying the fact that if Africa and its Diaspora are to come to the table of humanity on equal terms with the rest of the human race, she has to move at an accelerated rate. Beyond that however, she has to explore some hitherto neglected resources in her quest for development. One of such resources is her indigenous or traditional ways of life known as culture.”
He stated that the total beauty of culture lies in the fact that it can be used to safeguard humanity, put an agenda in place and allow people to live those indices to move on ahead in life. “Culture involves both tangible and intangible ways by which man adapts to his environment in a bid to make the world a better place than he met it. Though Africa has tried so many models in her efforts to drive development, it is clear that her cultures have not been sufficiently incorporated into her quest for development.” And so, it is in his avowed interest to use CBAAC to redraw attention towards total cultural transformation both locally and internationally.
This is why come November, the centre, in collaboration with the University of Port Harcourt, Rivers State, will organize a conference with the theme as Culture in the transformation agenda of Africa and in Diaspora in the new global order. Scholars from different parts of the globe are expected to deliver papers on different themes and sub-themes of the conference. In the words of Anikwe, “this conference shall have scholars and practitioners from Nigeria, Africa and the Diaspora. Institutional representations are also expected from UNESCO, African Union, various African cultural institutes responsible for the promotion of African cultural values, and artists from both local and elsewhere are meant to participate.”
With all these in place, the idea is to use culture to rebuild families, teach the youths what they ought to know, inculcate discipline in them, among other issues.
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Reviving Igbo culture in the Diaspora
Culture is the customs, ideas, values, character, practices, traditions and norms of a people, society or social group. It encompasses the visual art, music, dance forms, attire, cuisine, language, mythology, and festivals through which a distinct ethnic group is identified.
The Igbo, like other ethnic groups, are identified by some cultural traits that distinguish them from others.
Igbo culture or Omenala Ndigbo modifies the people’s thoughts, speech, actions, and behaviour.
One of the revered cultural practices of Ndigbo is the celebration of the new yam festival which has been passed on to generations. They also believe in onuru ube nwanne agbala oso (being their brothers’ keeper).
As a result, they congregate as village associations, town unions, or church associations or societies wherever they reside. This helps them to further propagate their culture. Wherever they reside, Ndigbo celebrate their culture, especially the Iriji (new yam festival).
For this reason, they celebrated the new yam festival in far away Netherlands, during which some notable Igbo sons were recognised and honoured.
The festival was performed by Eze Ndigbo in Lagos, His Royal Highness Dr. Christian Nwachukwu.
The festival was not for those who live in Netherlands alone. Other prominent Igbo traditional rulers travelled to be part of the great cultural festival. Among them was the traditional ruler of Ichida in Anaocha Local Government Area of Anambra State, Igwe Charles Ezeudogu (Obi II of Ichida).
Notable Igbo sons and daughters in attendance were the publisher of Orient Daily Newspapers and Magazines, Sir Godwin Ezeemo; the Director-General of Bureau of Public Enterprises (BPE), Mr. Emeka Eze and High Chief Obiora Okonkwo who was represented by Chief Arinze Okonkwo.
They were given awards of excellence in recognition of their various contributions to the development of Igbo land.
Two of the award recipients, Mr. Eze and Sir Ezeemo, had contributed immensely to the development of Anambra State through philanthropy.
The ceremony also brought together some Igbo daughters in the Diaspora. They included the Minister in Nigeria’s Embassy, Mrs. Nini Okey Uche and the chairperson, Igbo Women Forum in the United Kingdom, Mrs. Megan Adaobi Clement, among others.
Speaking at the event, the President of Igbo Union in Amsterdam, Anthony Okafor, said the ceremony was borne out of the desire to rekindle the Igbo language among the younger generation.
He said the habit of parents and guardians in disregarding their mother tongue in preference to foreign languages and cultures needed to be addressed.
“We have seen our mistakes in discarding our tradition totally for the Whiteman’s culture, while the so-called Whiteman holds to fast theirs.
“Civilisation does not mean abandonment of one’s lineage. Rather, it needs to be propagated. So, we intend to correct that mistake for our children’s future,” Okafor said.
According to Igwe Nwachukwu, the event was to maintain and inculcate Igbo cultural values and traditions in the younger generation so that they would not repeat the mistakes of the past.
“We hope that this year’s new yam festival and celebration of successful Igbo citizens will make a mark in the lives of our children, so as to keep the light aglow when we are gone,” he said.
Ezeemo praised the group for honouring him. He said: “Ndigbo always maintained the principle of onuru ube nwanne agbala oso anywhere they reside. They are entrepreneurs of repute and never rely on help that are patronising.”
Ezeemo advised the group to be selfless in serving one another to achieve immeasurable goals. He also urged them to make accountability their watchword; learn from the system so as to bring wealth from the Western world back home for solid and sustainable development of Igbo communities.
Continuing, he said: “The traits which Ndigbo are known for are being brought to bear, whether at home or in the Diaspora. Ndigbo in Amsterdam have made me proud. I have no regret being an Igbo man. Your single initiative to have an Igbo school in a foreign land shows truly that the blood of our ancestors flows in you all.
“I am happy with the development. I will contribute my quota to ensure that our children, no matter where they were born, would be proud of their native language and speak it fluently as well as language is a handmaid of culture.
“The fight to salvage our customs, culture, tradition, values and language is one we must win. We have a very rich cultural heritage which we must preserve and hand over to our children and generations unborn.
“It is heartbreaking to realise that our fathers handed over cultures, traditions and customs to us and we are unable to sustain them. Rather, we tend to allow them to become extinct.
“I grew up with the moonlight tales and plays, folktales, masquerade displays at the village square, new yam festival, kinsmen exchanging visits and meetings to mention but a few. These Igbo cultural values and mores are eroding away fast.
“Let us emulate our Yoruba and Hausa brothers that are so proud of their languages. Even in the Whiteman’s land; let us bring back the culture of brotherhood.”
Ezeemo praised the group for its efforts to ensure that the Igbo language is not extinct in 2025 as predicted by the United Nations Educational Social and Cultural Organisation (UNESCO).
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Group holds creative writing workshop
NIGERIA has abundant young writers, says the President of Women Writers of Nigeria, Mrs Mobolaji Adenubi. The writers, she said, should be mentored to make them win awards.
She spoke at a Creative Writing Workshop aimed at inspiring and nurturing young talented writers.
Mrs Adenubi founded a creative non-profit organisation, Splendid Literature and Culture Foundation (SLCF).
Thirty budding writers between ages 11 and 21 attended event at the King’s College, Lagos, to hone their writing skills.
Mrs Adenubi led five other facilitators to teach the Mechanics of Writing. She taught participants literary terms, such as “plotting”, “character development”, “description” and “points of view”, among others. Other facilitators were co-founder of WriteHouse,”Femi Morgan; full-time writer and editor with years of experience in print and online media and publishing,Adebola Rayo; poet, short story writer and occasional essayist, Dami Ajayi; self-published author of children’s stories, Ndidi Chiazor-Enenmor;award-winning essayist, freelance writer and editor,Temitayo Olofinlua Amogunla and Oyindamola Olofinlua.
“We encourage young people to think imaginatively, and help them develop how to think, not what to think. Older writers have more opportunities to sharpen their writing craft; hence this writing workshop is primarily for younger writers,” Mrs Adenubi said.
Author ofHustlerpreneur,Morgan is optimistic over the growth of creative writing in the continent, saying: “My experience shows that there is hope for the new narratives from Africa. The foundation [not only] waters the creative imagination of potential writers and artists but [also] accompanies it with a realistic bluntness about the creative industry”.
Mrs Amogunla facilitated a session on Online Writing and the Business of Writing. According to her, “Creative people usually have the failing of not being good at transacting business. Writing can and should indeed be big business!” She focused extensively on the opportunities online, how writing and indeed writers can be a “thriving business”.
Rayo shared with participants how to become better writers: how to know whether their manuscripts is indeed ready, while highlighting what to do when one is done writing a manuscript, which she entitled My Manuscript and I, and how to get their works out.
Ajayi and Chiazor-Enenmor shared their publishing stories to inspire. According to Ajayi, he has secured a deal and his soon-to-be published collection of poetry was shortlisted for the prestigious Melita Hume Poetry Prize.
Oyindamola taught Copyediting 101 with focus on how writers can first edit their own writing.
Elated Jamiu Basit,a participant, said: “SLCF Creative Writing Workshop has given me everything, including the sparkling tools to win a Man Booker.”