The author presented his book Igbo Culture in a most convincing way by quoting expert opinions on most of the issues he discussed in the book. Through his carefully researched work and detailed analysis of facts, he showed in the book that Igbo youths working hard like their ancestors can reform Igboland into a new and better civilization by sifting the good aspects of Igbo culture into today's way of life. He started his book by making a brief reference to the possible migration route of Igbo ancestors from their earliest settlements in the forest region of Central Africa to their present-day settlement in Southeastern Nigeria of West Africa. He also made a brief reference to the development of the Igbo civilization through the period covering the Stone Age and Iron Age civilizations (pages 114). He painted a clear picture of the cultural background of the community where he was born and brought up and lived in for more than sixty years before he traveled to the United States of America. He traced the more than twenty-six generations-deep lineages, beliefs, concepts, customs, and history of Ihe Shikeaguma in Ntuegbe clan of Enugu State in Southeastern Nigeria as a sample core Igbo culture community. He also delved into the historical links and social formation of this community, with emphasis on genealogy, religion, settlement, language, government, law enforcement, defense, seasons, festivals, and residential structures (pages 1583). He took his readers to Igbo thought on God, self, family, human life, birth, death, spirit, human mind, and reincarnation (pages 85113). He clearly documented the cultural products of Igbo thought, which can be seen in the formulation of Igbo institutions with special reference to marriage, the extended family system, the social status structure and title system, festivals, informal education, traditional law, community service, religion, divination, and health-care services (pages 114202). He explained that the symbolism of various articles and some spoken words in Igbo culture are products of Igbo thought. He referred to ofo stick, kola nut, alligator pepper, spears, tribal face marks, body paint, white chalk, and the young palm frond as symbols or instruments of Igbo philosophical expressions and concepts (pages 203214). He showed how Igbo culture and philosophy have been affected by the cultures of Igbo neighbors in Nigeria and by other foreign cultures with special references to the following: (a) Ugwuele civilization (a Stone Age culture)1,000,000 BC500,000 BC (b) Nri civilization (a ritualized kingship system)AD 800AD 1700 (c) Aro civilization (slave trade and colonial era)AD 1700AD 1850 (d) Border civilization (slave trade and colonial era)AD 800AD1900 (e) External civilization (slave trade and colonial era)AD 1700AD 2000 (pages 215238) The author concluded his work by making an evaluation of Igbo culture. He carefully examined the oriented values of the Igbo and highlighted those areas of Igbo culture that should be refurbished and reinfused into Igbo life by the Igbo themselves in order to transform Igboland into a big theater of modern civilization (pages 239246).

Doing Ministry in the Igbo Context: Towards an Emerging Model and Method for the Church in Africaarises out of reflection on experience and practice. The volume reflects on the author's own cultural context, religious heritage, and pastoral functioning. In addition, it considers the author's personal experiences in relation to the common experiences of others within the author's cultural and religious traditions and places these experiences and the voices they represent into mutually critical correlation. Thus, commonalities and dissonances in them emerge leading to insights where to go from there in providing ministry to the People of God in the "local church" context and still within the framework of one universal church. This book presents a contextual model of local theology that begins its reflection with the Igbo cultural context. The Igbo or Nigerian or African Church can have a pattern of ministry with a model and a method that are consistent with the peoples' values. To accomplish this goal a local cultural value must be explored and brought into the scene. Since the Igbo society is the heart of Christianity and Catholicism in Africa, the author relies on Igboland as his situational context. The exploration of the indigenous Igbo value of collaboration will be an advantage in ministering to the rest of the African people who have cultural resemblances to Igbos. The African Church has to learn from the Igbo values ofumunna bu ike. Umunnais the basic Igbo unit, and possibly the most powerful missionary force in Igboland, and potentially an Igbo gift to the Church in Nigeria and Africa, and even beyond. -- Back cover.

The Holy Spirit provides access to relationship with and reflection on the Triune God. In West Africa, Christians approach the Triune God in a way that challenges the Jewish-Christian memory. Deeply rooted in their ancestral memory, where living is relationality, they embrace the Trinitarian faith, the economy of the relational God-Christ-Spirit, by expanding and reinventing their indigenous experience of God, deities, spirits, and ancestors. Christian faith-practice is marked by the spectacular dominance of the Holy Spirit, whose charisms reflect the operations of deities. African Initiated Churches (AICs), Protestant and Catholic charismatic movements, experience God-Spirit's liberating and healing hand for the enhancement and realization of communal and individual destiny (what one expects from a concerned providential deity). This book argues that the emergent West African Trinitarian imagination is in harmony with Hebrew insight into the One and Only Yahweh of the patriarchs that assumed the dimensions of Elohim, God--experienced as a sound of sheer silence by Elijah, and proposed in utter weakness as the Only God by Deutero-Isaiah--the God that Jesus called Abba, Father. As Spirit and Life, the Holy Spirit, which is the source of all charisms (Origen), is our link to the Trinity.

Healing Insanity: A Study of Igbo Medicine in Contemporary Nigeria is an original and in-depth study on endogenous medical system in an African society. It is craftily written and provides solid insight, through case studies and theory, into how insanity affects patients and the society. Particularly, it explores various collective representations and strategies regarding insanity and healing as it examines the healing institutions, healers, and ritual cults. The central question is, given the patterns of healing, how do the Igbo shape the incidence and symptoms of insanity, define its aetiology, and provide healers with culture-specific resources and skills to address this illness? The focus became increasingly centred on bodily semantics and endogenous knowledge systems and practices. Dr. Patrick Iroegbus work is a very valuable and rare study and has appeared at a desirable time. It is, for an African society, a comprehensive study of the many ways Igbo people, in their practical, routinelike attitudes and body-centred experiences, as well as in their more reflective aetiologic knowledge and healing institutions, relate to the phenomenon of insanity, or ara, in the cultural parlance. As the first of its kind, reminiscent of, and assured by, the various remarks of Igbo scholars and leaders at various meetings and discourses, the task this work has set out to accomplish is a very brave one. The authors account of his fieldwork experiences and adopted techniques illustrates his initiation, revealing him as a genuine ethnographer who is a friend of people and at ease with his field. With both the far-seeing and inspiring analysis of Igbo medicine, life, and culture accounted for in the work, the book stands out for ethnographers, teachers, students, leaders, policymakers, and the general public. This is a book that deserves to be read as it shapes the critical path toward understanding ways of healing insanity in a culture-specific context, crosscutting perspectives for a relationship between indigenous healing and the biomedical sphere. Prof. Ren Devisch (Africa Research Centre, University of Leuven) This book is written with a clear purpose for everyone to readto understand and heal insanityand indeed provides a thick piece of cultural philosophy and vernacular of Igbo medicine in hopes of putting cultural wisdom in pursuit of integral health care development. Prof. Pantaleon Iroegbu (Professor of Philosophy, Major-Seminary, Ekpoma, January 2006) To read this book, as I did, is to get the benefit of Dr. Patrick Iroegbus ethnographic insight for an archetypical African healing system in Igboland. It offers a fascinating theory of symbolic release that speaks of African symbolic action and knowledge system. Dr. Paul Komba, Esq. (University of Cambridge)

In this groundbreaking collection, leading historians, Africanists, and other scholars document the life and work of twelve Igbo intellectuals who, educated within European traditions, came to terms with the dominance of European thought while making significant contributions to African intellectual traditions.

This book presents theoretical and methodical discussions on local knowledge and indigenous knowledge. It examines educational attainment of ethnic minorities, race and politics in educational systems, and the problem of losing indigenous knowledge. It comprises a broad range of case studies about specifics of local knowledge from several regions of the world, reflecting the interdependence of norms, tradition, ethnic and cultural identities, and knowledge. The contributors explore gaps between knowledge and agency, address questions of the social distribution of knowledge, consider its relation to communal activities, and inquire into the relation and intersection of knowledge assemblages at local, national, and global scales. The book highlights the relevance of local and indigenous knowledge and discusses implications for educational and developmental politics. It provides ideas and a cross-disciplinary scientific background for scholars, students, and professionals including NGO activists, and policy-makers.

The Igbo people today find themselves in a transitional context. The papers presented in this book are the outcome of a seminar on the problems of identifying and defining the hero in Igbo life and literature, both traditional and modern. The contributors, leading Igbo scholars in the humanities and literature, review the Igbo tradition and issues crucial to the understanding of the Igbo psyche and survival as a people in a modern and multinational environment. They address whether heroes are the kind experienced in the past, or whether they are copied from their colonial masters. They attempt to identify whether there is any relevance or value in traditional concepts of heroism for modern Igbo society.

This book looks at the trends in the development of the Igbo novel from its antecedents in oral performance, through the emergence of the first published novel, Omenuko, in 1933 by Pita Nwana, to the contemporary Igbo novel. Defining "Igbo literature" as literature in Igbo language, and "Igbo novel" as a novel written in Igbo language, the author argues that oral and written literature in African indigenous languages hold an important foundational position in the history of African literature. Focusing on the contributions of Igbo writers to the development of African literature in African languages, the book examines the evolution, themes, and distinctive features of the Igbo novel, the historical circumstances of the rise of the African novel in the pre-colonial, era and their impact on the contemporary Igbo novel. This book will be of interest to scholars of African literature, literary history, and Igbo studies.