Wednesday, July 7, 2010
World Première of GuGu E. Michaels' Unge’s War Thriller at the Eko International Film Festival
World Première of GuGu E. Michaels' Unge’s War Thriller at the Eko International Film Festival
The world première of GuGu E. Michaels' Unge’s War thriller will be at the Eko International Film Festival (EKOIFF) tomorrow July 8, 2010, at the Genesis Deluxe Cinemas, The Palms, Lekki, Lagos, Nigeria.
SYNOPSIS
Unge’s war is a story about Ukah (M.J. Mathias) the greatest warrior of his generation who needed his son Unge (Five times world martial arts champion, Leo U’ Che) to carry on his blood line. Unge being a puny man amongst giant warriors, have to prove that it’s not the size of a man that makes a great warrior. When Unge goes to war he’s woman Adani (Matilda Godson) befriends the prince (Eric Anderson) of her villages. Unge leads his army against the most skillful warrior of his time Kwamme (Hoomsuk) Get ready for masterful fight sequences that will leave audiences at the edge of their seats. Directed by international action director GuGu E. Michaels. Unge’s War is an epic-action adventure, that will leave you breathless.
About the Director
GuGu E. Michaels is an International Action Director that has written and directed over 6 feature length pictures. GuGu E. Michaels’ vision is to improve Nigerian movies and their style, to an international standard, in order that Nigeria can truly be recognized for quality international movies. It is his belief that with solid scripts, good directing, professional cinematography, good acting, good audio, good sound design, good editing, professional music score and color grading Nigeria will be able to show the world that Nigeria has truly arrived in the world of international movie making.
GuGu E. Michaels aim to use this picture “Unge’s War” to garner the attention of major global studios into investing in the Nigerian market. That is what prompted him to open a production house “Gu International Pictures (G.I.P)” along with his partner Christian Nwankpa, the due plans to shake the world with Nigerian movies.
Features Directed by GuGu E. Michaels:
Thugz (1998)
Dangerous County (2002)
Urban Killaz (2004)
Repentance (2007)
Best Served Cold (2008)
Pastor’s Wife (2008)
Dangerous Men (2009)
Unge’s War (2010)
Prestigious US$350,000 Africa Entrepreneurship Prize Launched
6 Jul 2010 16:18 Africa/Lagos
Prestigious US$350,000 Africa Entrepreneurship Prize Launched
DUBAI, UAE, July 6, 2010/PRNewswire/ --
- 2010 Legatum Africa Awards to Recognise and Reward Africa's Entrepreneurial Business Leaders. Awards Ceremony to be Hosted in Accra, Ghana
Legatum, a privately owned international investment group, and Omidyar Network, a philanthropic investment firm, today announced the launch of the 2010 Legatum Africa Awards for Entrepreneurship, one of the continent's most prestigious business awards.
The Legatum Africa Awards programme recognises and rewards African business leaders who embody the entrepreneurial spirit and demonstrate the qualities required to succeed in business - determination, a commitment to excellence, innovation and profitability. Leaders of small and medium sized enterprises (annual revenues between US$2 - 25 million) have the opportunity to submit online entries at http://www.africaawards.com until 31st August 2010. Applicants will be evaluated across a unique set of criteria to determine the winner.
"This is the third year that Legatum has offered an award for Entrepreneurship in Africa," said Alan McCormick, Managing Director of Legatum. "And over that time we have found many dynamic entrepreneurs across the continent, whose businesses are building prosperity for their communities."
Mr. McCormick continued, "The Legatum Africa Awards celebrates the very best businesses from across Africa and showcases their leadership, which through hard work, determination and a creative approach, are the foundation for their nation's wealth and well-being. Our goal is to encourage the next generation of aspiring business people and pave the way for increased investment in Africa, a continent teeming with opportunity."
The 2010 Africa Awards programme builds upon similar competitions in 2007 and 2008, and is expected to attract 1,500 entries from fifteen countries. This year, submissions will be accepted from Botswana, Cameroon, Cote d'Ivoire, Ethiopia, Ghana, Kenya, Mozambique, Namibia, Nigeria, Rwanda, Sierra Leone, South Africa, Tanzania, Uganda, and Zambia. A total of US$350,000 will be awarded to the winners, and the funds directed towards growth and strategic re-investment in their companies. Winners will be selected based on a rigorous and transparent selection process by an international panel of leading business experts.
"Omidyar Network and Legatum share the conviction that entrepreneurs are vital to creating new opportunities in Africa", said Matt Bannick, Managing Partner of Omidyar Network. "With the expanded reach of this year's awards, we will identify and support the dynamic business leaders who are driving innovation, economic growth and terrific new opportunities across the continent."
The 2010 Legatum Africa Awards will conclude with a Gala Awards Banquet in early December 2010 in Accra, Ghana. Finalists and winners will be honoured in the presence of an international audience of leading businesspeople, policymakers, and entrepreneurs.
APPENDIX
Winners will be selected on their ability to operate truly sustainable and innovative businesses and demonstrated excellence in:
- Profitability, return on investment and growth
- Investment in employees
- Making a contribution to the community
- Long-term business strategy
- Innovative and effective marketing
- Leadership, culture and values
This competition is open to all businesses meeting the following criteria:
- For-profit entity in existence for three years or more
- Located in Botswana, Cameroon, Cote d'Ivoire, Ethiopia, Ghana,
Kenya, Mozambique, Namibia, Nigeria, Rwanda, Sierra Leone, South
Africa, Tanzania, Uganda or Zambia
- Annual revenues of between US $2 - $25 million
Applications may only be submitted online at http://www.africaawards.com; the deadline for submission of applications is 31st August 2010. For more information, please contact info@africaawards.com.
ABOUT LEGATUM
Legatum is a privately owned international investment group whose primary focus is commercial investment, and which also applies its investor's expertise to a long- standing involvement in the sustainable development of communities around the globe.
For more information, please visit Legatum's website at http://www.legatum.com
ABOUT OMIDYAR NETWORK
Omidyar Network is a philanthropic investment firm dedicated to harnessing the power of markets to create opportunity for people to improve their lives. Established in 2004 by eBay founder Pierre Omidyar and his wife Pam, the organization invests in and helps scale innovative organizations to catalyze economic and social change.
To date, Omidyar Network has committed more than $370 million to for-profit companies and non-profit organizations that foster economic advancement and encourage individual participation across multiple investment areas, including microfinance, property rights, government transparency, and social media. To learn more, visit http://www.omidyar.com.
MEDIA CONTACTS
Hamish Banks
Legatum
Dubai
Tel: +971-4-317-5800
hamish.banks@legatum.com
Kelly Mason
Omidyar Network
Redwood City, CA
Tel: +1-650-482-2566
kelly@omidyar.com
PROGRAMME MANAGEMENT
Alex Cudaback
Jamestown Exploration Company
Middleburg, VA
Tel. +1-540-687-8690
alex@jamestownexploration.com
Source: 2010 Legatum Africa Awards for Entrepreneurship
Hamish Banks, Legatum, Dubai, Tel: +971-4-317-5800, hamish.banks@legatum.com; Kelly Mason, Omidyar Network, Redwood City, CA, Tel: +1-650-482-2566, kelly@omidyar.com; PROGRAMME MANAGEMENT, Alex Cudaback, Jamestown Exploration Company, Middleburg, VA, Tel. +1-540-687-8690, alex@jamestownexploration.com
Releases displayed in Africa/Lagos time
6 Jul 2010
16:52
Lancement du prix prestigieux Legatum pour l'entreprenariat en Afrique d'un montant de 350,000 US$.
16:18
Prestigious US$350,000 Africa Entrepreneurship Prize Launched
16:12
Continental Airlines Announces New Daily Service From New York Hub To Cairo, Egypt
13:00
QIAGEN Announces CE Marking of its careHPV Test for Developing Countries
5 Jul 2010
20:46
Darfur / UNAMID JSR honoured
13:46
The week ahead at the United Nations: the European perspective (26/10)3-9 July 2010 (and beyond)
Prestigious US$350,000 Africa Entrepreneurship Prize Launched
DUBAI, UAE, July 6, 2010/PRNewswire/ --
- 2010 Legatum Africa Awards to Recognise and Reward Africa's Entrepreneurial Business Leaders. Awards Ceremony to be Hosted in Accra, Ghana
Legatum, a privately owned international investment group, and Omidyar Network, a philanthropic investment firm, today announced the launch of the 2010 Legatum Africa Awards for Entrepreneurship, one of the continent's most prestigious business awards.
The Legatum Africa Awards programme recognises and rewards African business leaders who embody the entrepreneurial spirit and demonstrate the qualities required to succeed in business - determination, a commitment to excellence, innovation and profitability. Leaders of small and medium sized enterprises (annual revenues between US$2 - 25 million) have the opportunity to submit online entries at http://www.africaawards.com until 31st August 2010. Applicants will be evaluated across a unique set of criteria to determine the winner.
"This is the third year that Legatum has offered an award for Entrepreneurship in Africa," said Alan McCormick, Managing Director of Legatum. "And over that time we have found many dynamic entrepreneurs across the continent, whose businesses are building prosperity for their communities."
Mr. McCormick continued, "The Legatum Africa Awards celebrates the very best businesses from across Africa and showcases their leadership, which through hard work, determination and a creative approach, are the foundation for their nation's wealth and well-being. Our goal is to encourage the next generation of aspiring business people and pave the way for increased investment in Africa, a continent teeming with opportunity."
The 2010 Africa Awards programme builds upon similar competitions in 2007 and 2008, and is expected to attract 1,500 entries from fifteen countries. This year, submissions will be accepted from Botswana, Cameroon, Cote d'Ivoire, Ethiopia, Ghana, Kenya, Mozambique, Namibia, Nigeria, Rwanda, Sierra Leone, South Africa, Tanzania, Uganda, and Zambia. A total of US$350,000 will be awarded to the winners, and the funds directed towards growth and strategic re-investment in their companies. Winners will be selected based on a rigorous and transparent selection process by an international panel of leading business experts.
"Omidyar Network and Legatum share the conviction that entrepreneurs are vital to creating new opportunities in Africa", said Matt Bannick, Managing Partner of Omidyar Network. "With the expanded reach of this year's awards, we will identify and support the dynamic business leaders who are driving innovation, economic growth and terrific new opportunities across the continent."
The 2010 Legatum Africa Awards will conclude with a Gala Awards Banquet in early December 2010 in Accra, Ghana. Finalists and winners will be honoured in the presence of an international audience of leading businesspeople, policymakers, and entrepreneurs.
APPENDIX
Winners will be selected on their ability to operate truly sustainable and innovative businesses and demonstrated excellence in:
- Profitability, return on investment and growth
- Investment in employees
- Making a contribution to the community
- Long-term business strategy
- Innovative and effective marketing
- Leadership, culture and values
This competition is open to all businesses meeting the following criteria:
- For-profit entity in existence for three years or more
- Located in Botswana, Cameroon, Cote d'Ivoire, Ethiopia, Ghana,
Kenya, Mozambique, Namibia, Nigeria, Rwanda, Sierra Leone, South
Africa, Tanzania, Uganda or Zambia
- Annual revenues of between US $2 - $25 million
Applications may only be submitted online at http://www.africaawards.com; the deadline for submission of applications is 31st August 2010. For more information, please contact info@africaawards.com.
ABOUT LEGATUM
Legatum is a privately owned international investment group whose primary focus is commercial investment, and which also applies its investor's expertise to a long- standing involvement in the sustainable development of communities around the globe.
For more information, please visit Legatum's website at http://www.legatum.com
ABOUT OMIDYAR NETWORK
Omidyar Network is a philanthropic investment firm dedicated to harnessing the power of markets to create opportunity for people to improve their lives. Established in 2004 by eBay founder Pierre Omidyar and his wife Pam, the organization invests in and helps scale innovative organizations to catalyze economic and social change.
To date, Omidyar Network has committed more than $370 million to for-profit companies and non-profit organizations that foster economic advancement and encourage individual participation across multiple investment areas, including microfinance, property rights, government transparency, and social media. To learn more, visit http://www.omidyar.com.
MEDIA CONTACTS
Hamish Banks
Legatum
Dubai
Tel: +971-4-317-5800
hamish.banks@legatum.com
Kelly Mason
Omidyar Network
Redwood City, CA
Tel: +1-650-482-2566
kelly@omidyar.com
PROGRAMME MANAGEMENT
Alex Cudaback
Jamestown Exploration Company
Middleburg, VA
Tel. +1-540-687-8690
alex@jamestownexploration.com
Source: 2010 Legatum Africa Awards for Entrepreneurship
Hamish Banks, Legatum, Dubai, Tel: +971-4-317-5800, hamish.banks@legatum.com; Kelly Mason, Omidyar Network, Redwood City, CA, Tel: +1-650-482-2566, kelly@omidyar.com; PROGRAMME MANAGEMENT, Alex Cudaback, Jamestown Exploration Company, Middleburg, VA, Tel. +1-540-687-8690, alex@jamestownexploration.com
Releases displayed in Africa/Lagos time
6 Jul 2010
16:52
Lancement du prix prestigieux Legatum pour l'entreprenariat en Afrique d'un montant de 350,000 US$.
16:18
Prestigious US$350,000 Africa Entrepreneurship Prize Launched
16:12
Continental Airlines Announces New Daily Service From New York Hub To Cairo, Egypt
13:00
QIAGEN Announces CE Marking of its careHPV Test for Developing Countries
5 Jul 2010
20:46
Darfur / UNAMID JSR honoured
13:46
The week ahead at the United Nations: the European perspective (26/10)3-9 July 2010 (and beyond)
Tickets For Ekofest Slashed From N5, 000 To N1, 500
Tuesday, July 6, 2010
Inaugural Eko International Film Festival Opens Wednesday July 7 in Lagos
A scene from Glamrock City, the Opening Film of EKOIFF
Inaugural Eko International Film Festival Opens Wednesday July 7 in Lagos
The inaugural Eko International Film Festival (EKOIF) opens Wednesday July 7 at the prestigious Genesis Deluxe Cinemas at The Palms in Lekki, Lagos.
Award winning filmmakers from Germany, UK, Spain, France, Albania, Kenya and Nigeria are participating in the film fiesta with over 25 films including the thrilling Glamrock City and the King of Palma.
The thrilling tale of the femme fatale, "ART ET DECES aka Glamrock City," written and directed by Christophe Kourdouly and Stéphane Jauny, opens the film festival and to be followed by the screening of other films from Wednesday to the closing day at the weekend.
The following is the list of the selected films.
1. The Man in the Ground
Director:Jesus Risueno
Duration:19minutesSynopsis:winter,every nigh in the city streets, on unknown person is brutally murdered. There is no relation between the victims, no purpose no evidence.
Year:2010
Country: Spain
2. El Forjador De Historias(The Storymaker)
Director: Jose Gomez Gaugo
Duration:15 minutes
Synopsis: For better or worse, Nothing escapes my will.
Year 2009
Country: Spain
3. The Cortege(Elr Cortejo)
Director ;: Marina Sereseky
Duration: 14 minutes
Synopsis:
Cap is the oldest to grave digger in the cemetery. Used to working amidst the suffering of others and the jokes of his colleagues there is only one person capable of taking him out of his daily routine. Every month for the last couple of years he has waited for months to take flowers to the groove of her husband. She is his last hope.
Year:2009
Country :Spain
4.Thunderbolt And The Mermaid
Director: Diego Sanchidrian Rubio
DURATION:11minutes
Synopsis: It is said that dreams are unreachable for they are far away,hiding beyond the stars. But in order to make them come true you do not have to know where they hide, you just do not have to be bold enough to
5. Balcony Boy
Director: Pilar Palomero
Duration: 10 minutes
Synopsis: Balcony Boy, poor balcony boy. His fault?
Having big ears. His bad habit? Putting his head where he shouldn’t have.
Year: 2005
Country: Spain
6. Fearful John (Juan Con Miedo)
Director: Daniel Romero
Duration: 11 minutes
Synopsis: During the holidays at his grandparents village, John meets Mary, a mysterious girl who tells the terrifying legend surrounding the peasant’s old house. John, unlike the character in the tale is fearful, Mary is not.
Year: 2010
Country: Spain
7. Antena
Director: Geatian Rexhep Koci
Duration: 19 minutes
Year: 2010
Country: Albania
8. Jinx in a Jiffy
Director: Geatian Rexhep Koci
Duration: 18 minutes
Year: 2010
Country: Albania
9. Trope Zones
Director: David Macian And Eduardo Molinari
Duration: 6 minutes
Synopsis: He’s crazy about food; she’ll do anything to please him. A perfect romance as long as something is in the fridge.
Year : 2010
Country: Spain
10. La Union
Director: Carlos A. Sambricio
Duration: 18 minutes
Synopsis: Sara encounters her boyfriend Fran, who died in a car crash six months earlier. A mysterious and breathtaking develops as Fran employs a hypnotic seduction game in order to convince Sara that he is real and that they can be together again.
Year: 2008
Country: Spain
11. Out Of Here
Director: Chino Moya
Duration: 8 minutes
Synopsis: After a dispute, a young woman leaves her older boyfriend’s comfortable apartment.
She has nowhere to go, so she wanders the streets aimlessly, eventually ending up in a café where she has a random encounter.
Year: 2010
Country: Spain/UK
12. Weightless
Director: Oliver Krafcht
Duration: 10 minutes
Synopsis: 18th Century: Five children spend the day outside in a mysterious garden. When they try to fly a kite, they discover a tree full of red berries. The oldest girl Elsie warns that these fruits are poisonous, but the children don’t listen and try them. They are sweet, but soon the poison begins to work…
Year: 2010
Country: Germany
13. Dolls
Director: Rosa Marquez
Duration: 14 minutes
Synopsis: Ana wakes up in an old abandoned stable; next to her, there is a mysterious girl who seems to have been there for a long time, but the only thing she can find out about her is her name: Irina. Ana will try desperately to get Irina’s help to escape from their captor.
Year: 2009
Country: Spain
14. Ansiedad (Anxiety)
Director: Eduardo Casanova
Duration: 25 minutes
Synopsis: Violeta Largertija is a great prima donna with social phobia. Violeta can neither speak nor relate by anybody that knows her, with her lovesick character, she survives feeding on tranquillizers.
Bertlo is crazy in love with Violeta, but he knows her problem and has a plan to know her.
Anxiety is a story about tranquillizers, an eccentric story, egocentric, excessive, melodramatic, dark, but especially anxious.
Year:2009
Country: Spain
15. Pumzi – The Outside Dead
Director: Wanuri Katchiu
Duration: 20 minutes
Synopsis: Futuristic Africa, 35 years after World War 3, the water war…. Nature is extinct. The outside is dead. Asha lives and works as a museum curator in one of the indoor communities set up by the Maitu Council. When she receives a box in the mail containing soil, she plants an old seed in it and the seed starts to germinate instantly. Asha appeals to the Council to grant her permission to investigate the possibility of life on the outside but the Council denies her exit visa. Asha breaks out of the inside community to go into the dead and derelict outside to plant the growing seedling and possibly find life on the outside.
Year: 2009
Country: Kenya
16. Bonnie and Clyde
Director: Omoyemi Jolaoso
Synopsis:
Bonnie and Clyde is a short film about two young people looking for survival in a harsh terrain of Lagos city. They engage in stealing mobile phones, gadgets and electronics being the most popular survival tools in Lagos.
Year: 2010
Country: Nigeria
17. Made In Japan
Director: Ciro Altabás
Duration: 6 minutes
Synopsis: Pedro J. Marquez and I grabbed and went to Japan late last year to film a documentary about the culture video games.
Year: 2007
Country: Spain
Film Category : Feature Length :-
1. The King Of Palma
Director: Alix Francois Meier
Duration: 80 minutes
Synopsis: The king of Palma moves like Charlie Chaplin, looks like Mr. Bean and seems an aging film star when he walks his best friend Flocky, a little white dog, through the old part of town in a slightly bent position and with a cigarette in his mouth. When he's excited or happy, he rubs his hands together. His black hair is short and parted with great precision. When he talks to you, his kind blue eyes are both curious and penetrating at the same time.
“My name is Monsieur Bruno Regnault de Maulmin. I live in this street. And I am, maybe I am, how could I say, I might be the King of Palma. One could say: The King of Palma. I don't know if everybody knows. I think that I am the King of Palma, because I am sitting in the café and I go for a walk with my dog. But I am not like the King of Spain. I am the King of Palma, because I behave respectably."
Every day the Frenchman roams his kingdom in the heart of Palma de Mallorca. His quarter has the charm of a small Italian village: Sandstone-colored walls line the narrow, winding streets and alleys, sturdy houses with small doors stand next to venerable palaces and convents. This is his exterior world.
Bruno's inner world is the world of a twelve-year-old boy, one that he perceives in a very personal way. Bruno is a diagnosed schizophrenic. What matters to him are the little things in life, and his everyday encounters. What matters is when God talks to him, when he's helpless because his dog Flocky won’t accept his lead, when he's wondering why the police haven’t arrested him on his walk, when his 10-year old niece puts him into fancy dresses, or when a forgotten jar of mayonnaise runs out in his pocket.
Bruno lived in Paris by himself until 1991. He was all on his own, unable to cope with daily life. He would simply spend money until he had nothing left. In order to avoid sending him to a home for the mentally disabled, his French-Majorcan family decided to take him in. With much love and understanding, they help him to lead a relatively normal life. Bruno is very vital and optimistic. He often discovers new things in his life and is amazed at them. He hates maliciousness, violence, injustice and immoral behaviour.
He could be considered a perfect citizen, if it weren’t for his illness with his changing moods and the fact that even small things can completely disconcert him.
The film accompanies Bruno through his daily routine. The deeper we delve, the more we realize that Bruno’s life isn’t always as easy as it looks. And when his best friend Flocky disappears, his life goes completely out of control.
Year: 2010
Country: Germany
2. Glamrock City aka Art et Décès
Director: Christophe kay Kourdouly, Stephanie Jauny
Duration: 90 minutes
Synopsis: A thrilling tale of the femme fatale, "ART ET DECES aka Glamrock City," written and directed by Christophe Kourdouly and Stéphane Jauny, screened at the Marche on May 19th. Produced by Antetime Production, the film is of two girls who in search of inspiration kill men to capture their last breath of life and create Art from Death for their next painting exhibition. The film showed great emotion and an intriguing plot line that keeps your attention. In a twist, the directors listed above, including the third director, Luc Job, casted themselves into the final scene. An emotional and riveting tale, Glamrock City is a story of love taken to the extreme.
Year: 2010
Country: France/ UK
Documentary
1. Paisajes Interiores (Interior Landscapes)
Director: Gabriel Folgado
Duration: 80 minutes
Synopsis: Interior landscapes tells the story of mining industry in El Bierzo an area located in the Spanish province of León. Three generations of miners from the same family unfold the secrets of what it means to be a miner and live in a mining community. Through their memories, experiences and impressions we glimpse the reality of a group of people who share not only a job, but also a special way of life.
Year: 2008
Country: Spain
2. Hobby
Director: Ciro Altabás
Duration: 50 minutes
Synopsis: Hobby was conceived by director Ciro Altabas as a visual document to witness the release of the Nintendo Wii and the video-game culture in Japan. However, it slowly morphed into a showcase of some of the many ways in which the Japanese spend their leisure time. Watch this brilliant and very funny film over Christmas on RENDERYARD.
Year: 2008
Country: Spain
3. Dundun (Talking Drum)
Director: Kayode Ibisankale
Duration:
Synopsis: A documentary on the Yoruba Talking drum called Dundun.
Year: 2010
Country: Nigeria
Releases displayed in Africa/Lagos time
6 Jul 2010
13:00
QIAGEN Announces CE Marking of its careHPV Test for Developing Countries
5 Jul 2010
20:46
Darfur / UNAMID JSR honoured
13:46
The week ahead at the United Nations: the European perspective (26/10)3-9 July 2010 (and beyond)
Inaugural Eko International Film Festival Opens Wednesday July 7 in Lagos
The inaugural Eko International Film Festival (EKOIF) opens Wednesday July 7 at the prestigious Genesis Deluxe Cinemas at The Palms in Lekki, Lagos.
Award winning filmmakers from Germany, UK, Spain, France, Albania, Kenya and Nigeria are participating in the film fiesta with over 25 films including the thrilling Glamrock City and the King of Palma.
The thrilling tale of the femme fatale, "ART ET DECES aka Glamrock City," written and directed by Christophe Kourdouly and Stéphane Jauny, opens the film festival and to be followed by the screening of other films from Wednesday to the closing day at the weekend.
The following is the list of the selected films.
1. The Man in the Ground
Director:Jesus Risueno
Duration:19minutesSynopsis:winter,every nigh in the city streets, on unknown person is brutally murdered. There is no relation between the victims, no purpose no evidence.
Year:2010
Country: Spain
2. El Forjador De Historias(The Storymaker)
Director: Jose Gomez Gaugo
Duration:15 minutes
Synopsis: For better or worse, Nothing escapes my will.
Year 2009
Country: Spain
3. The Cortege(Elr Cortejo)
Director ;: Marina Sereseky
Duration: 14 minutes
Synopsis:
Cap is the oldest to grave digger in the cemetery. Used to working amidst the suffering of others and the jokes of his colleagues there is only one person capable of taking him out of his daily routine. Every month for the last couple of years he has waited for months to take flowers to the groove of her husband. She is his last hope.
Year:2009
Country :Spain
4.Thunderbolt And The Mermaid
Director: Diego Sanchidrian Rubio
DURATION:11minutes
Synopsis: It is said that dreams are unreachable for they are far away,hiding beyond the stars. But in order to make them come true you do not have to know where they hide, you just do not have to be bold enough to
5. Balcony Boy
Director: Pilar Palomero
Duration: 10 minutes
Synopsis: Balcony Boy, poor balcony boy. His fault?
Having big ears. His bad habit? Putting his head where he shouldn’t have.
Year: 2005
Country: Spain
6. Fearful John (Juan Con Miedo)
Director: Daniel Romero
Duration: 11 minutes
Synopsis: During the holidays at his grandparents village, John meets Mary, a mysterious girl who tells the terrifying legend surrounding the peasant’s old house. John, unlike the character in the tale is fearful, Mary is not.
Year: 2010
Country: Spain
7. Antena
Director: Geatian Rexhep Koci
Duration: 19 minutes
Year: 2010
Country: Albania
8. Jinx in a Jiffy
Director: Geatian Rexhep Koci
Duration: 18 minutes
Year: 2010
Country: Albania
9. Trope Zones
Director: David Macian And Eduardo Molinari
Duration: 6 minutes
Synopsis: He’s crazy about food; she’ll do anything to please him. A perfect romance as long as something is in the fridge.
Year : 2010
Country: Spain
10. La Union
Director: Carlos A. Sambricio
Duration: 18 minutes
Synopsis: Sara encounters her boyfriend Fran, who died in a car crash six months earlier. A mysterious and breathtaking develops as Fran employs a hypnotic seduction game in order to convince Sara that he is real and that they can be together again.
Year: 2008
Country: Spain
11. Out Of Here
Director: Chino Moya
Duration: 8 minutes
Synopsis: After a dispute, a young woman leaves her older boyfriend’s comfortable apartment.
She has nowhere to go, so she wanders the streets aimlessly, eventually ending up in a café where she has a random encounter.
Year: 2010
Country: Spain/UK
12. Weightless
Director: Oliver Krafcht
Duration: 10 minutes
Synopsis: 18th Century: Five children spend the day outside in a mysterious garden. When they try to fly a kite, they discover a tree full of red berries. The oldest girl Elsie warns that these fruits are poisonous, but the children don’t listen and try them. They are sweet, but soon the poison begins to work…
Year: 2010
Country: Germany
13. Dolls
Director: Rosa Marquez
Duration: 14 minutes
Synopsis: Ana wakes up in an old abandoned stable; next to her, there is a mysterious girl who seems to have been there for a long time, but the only thing she can find out about her is her name: Irina. Ana will try desperately to get Irina’s help to escape from their captor.
Year: 2009
Country: Spain
14. Ansiedad (Anxiety)
Director: Eduardo Casanova
Duration: 25 minutes
Synopsis: Violeta Largertija is a great prima donna with social phobia. Violeta can neither speak nor relate by anybody that knows her, with her lovesick character, she survives feeding on tranquillizers.
Bertlo is crazy in love with Violeta, but he knows her problem and has a plan to know her.
Anxiety is a story about tranquillizers, an eccentric story, egocentric, excessive, melodramatic, dark, but especially anxious.
Year:2009
Country: Spain
15. Pumzi – The Outside Dead
Director: Wanuri Katchiu
Duration: 20 minutes
Synopsis: Futuristic Africa, 35 years after World War 3, the water war…. Nature is extinct. The outside is dead. Asha lives and works as a museum curator in one of the indoor communities set up by the Maitu Council. When she receives a box in the mail containing soil, she plants an old seed in it and the seed starts to germinate instantly. Asha appeals to the Council to grant her permission to investigate the possibility of life on the outside but the Council denies her exit visa. Asha breaks out of the inside community to go into the dead and derelict outside to plant the growing seedling and possibly find life on the outside.
Year: 2009
Country: Kenya
16. Bonnie and Clyde
Director: Omoyemi Jolaoso
Synopsis:
Bonnie and Clyde is a short film about two young people looking for survival in a harsh terrain of Lagos city. They engage in stealing mobile phones, gadgets and electronics being the most popular survival tools in Lagos.
Year: 2010
Country: Nigeria
17. Made In Japan
Director: Ciro Altabás
Duration: 6 minutes
Synopsis: Pedro J. Marquez and I grabbed and went to Japan late last year to film a documentary about the culture video games.
Year: 2007
Country: Spain
Film Category : Feature Length :-
1. The King Of Palma
Director: Alix Francois Meier
Duration: 80 minutes
Synopsis: The king of Palma moves like Charlie Chaplin, looks like Mr. Bean and seems an aging film star when he walks his best friend Flocky, a little white dog, through the old part of town in a slightly bent position and with a cigarette in his mouth. When he's excited or happy, he rubs his hands together. His black hair is short and parted with great precision. When he talks to you, his kind blue eyes are both curious and penetrating at the same time.
“My name is Monsieur Bruno Regnault de Maulmin. I live in this street. And I am, maybe I am, how could I say, I might be the King of Palma. One could say: The King of Palma. I don't know if everybody knows. I think that I am the King of Palma, because I am sitting in the café and I go for a walk with my dog. But I am not like the King of Spain. I am the King of Palma, because I behave respectably."
Every day the Frenchman roams his kingdom in the heart of Palma de Mallorca. His quarter has the charm of a small Italian village: Sandstone-colored walls line the narrow, winding streets and alleys, sturdy houses with small doors stand next to venerable palaces and convents. This is his exterior world.
Bruno's inner world is the world of a twelve-year-old boy, one that he perceives in a very personal way. Bruno is a diagnosed schizophrenic. What matters to him are the little things in life, and his everyday encounters. What matters is when God talks to him, when he's helpless because his dog Flocky won’t accept his lead, when he's wondering why the police haven’t arrested him on his walk, when his 10-year old niece puts him into fancy dresses, or when a forgotten jar of mayonnaise runs out in his pocket.
Bruno lived in Paris by himself until 1991. He was all on his own, unable to cope with daily life. He would simply spend money until he had nothing left. In order to avoid sending him to a home for the mentally disabled, his French-Majorcan family decided to take him in. With much love and understanding, they help him to lead a relatively normal life. Bruno is very vital and optimistic. He often discovers new things in his life and is amazed at them. He hates maliciousness, violence, injustice and immoral behaviour.
He could be considered a perfect citizen, if it weren’t for his illness with his changing moods and the fact that even small things can completely disconcert him.
The film accompanies Bruno through his daily routine. The deeper we delve, the more we realize that Bruno’s life isn’t always as easy as it looks. And when his best friend Flocky disappears, his life goes completely out of control.
Year: 2010
Country: Germany
2. Glamrock City aka Art et Décès
Director: Christophe kay Kourdouly, Stephanie Jauny
Duration: 90 minutes
Synopsis: A thrilling tale of the femme fatale, "ART ET DECES aka Glamrock City," written and directed by Christophe Kourdouly and Stéphane Jauny, screened at the Marche on May 19th. Produced by Antetime Production, the film is of two girls who in search of inspiration kill men to capture their last breath of life and create Art from Death for their next painting exhibition. The film showed great emotion and an intriguing plot line that keeps your attention. In a twist, the directors listed above, including the third director, Luc Job, casted themselves into the final scene. An emotional and riveting tale, Glamrock City is a story of love taken to the extreme.
Year: 2010
Country: France/ UK
Documentary
1. Paisajes Interiores (Interior Landscapes)
Director: Gabriel Folgado
Duration: 80 minutes
Synopsis: Interior landscapes tells the story of mining industry in El Bierzo an area located in the Spanish province of León. Three generations of miners from the same family unfold the secrets of what it means to be a miner and live in a mining community. Through their memories, experiences and impressions we glimpse the reality of a group of people who share not only a job, but also a special way of life.
Year: 2008
Country: Spain
2. Hobby
Director: Ciro Altabás
Duration: 50 minutes
Synopsis: Hobby was conceived by director Ciro Altabas as a visual document to witness the release of the Nintendo Wii and the video-game culture in Japan. However, it slowly morphed into a showcase of some of the many ways in which the Japanese spend their leisure time. Watch this brilliant and very funny film over Christmas on RENDERYARD.
Year: 2008
Country: Spain
3. Dundun (Talking Drum)
Director: Kayode Ibisankale
Duration:
Synopsis: A documentary on the Yoruba Talking drum called Dundun.
Year: 2010
Country: Nigeria
Releases displayed in Africa/Lagos time
6 Jul 2010
13:00
QIAGEN Announces CE Marking of its careHPV Test for Developing Countries
5 Jul 2010
20:46
Darfur / UNAMID JSR honoured
13:46
The week ahead at the United Nations: the European perspective (26/10)3-9 July 2010 (and beyond)
Transparency And Accountability Therapy is Needed in Nigeria
Transparency And Accountability Therapy is Needed in Nigeria
Dr. Jonathan, in your role as the Nigerian President, you appear to be trying to figure out if the gift of tolerance, patience, equanimity and coolness which seemed to have guided you through out your educational and political life will work for you at this time, on a national level.
The answer is No. The country is yearning for an impatient leader.
It appears you have come with a very different purpose to help the Nation renew itself. This is a good thing.
Nevertheless, the national mindset is so damaged, that as a result, it is rapidly acquiring the international reputation of being simply politically crazy.
In this regard, you are trying to figure out what is going on inside the national psyche, and what characterizes the wounds that are apparent in the politics and economy of Nigeria.
It appears that you are doing this through slow but strategic interventions which will extend the recovery time in a society like Nigeria. Why? Because the floodgates of one stressor or another continue to open up incessantly.
Nigeria has long since turned its mental and psycho-political alliance away from Britain to America. In the last six months, through the advocacy of persons like Nuhu Ribadu and yourself, the passive approach to issues has been replaced with a more urgent type of readiness. There is no going back.
Racing Against the Clock
Remember, Nigeria recently established a Bi-National Commission with the United States of America to promote high-quality political and economic governance.
Politically, and under your watchful eyes and lens, Nigeria is racing against the clock of internal and external pressure. For the good and protection of the common man and woman, the U.S., as part of its strategic framework, will continue to apply mounting pressure on you. They do this with other problematic countries by such means as inspiring praise, diplomatic pressure, the open smile, and of course, by way of scare tactics.
America, sometimes works in an unusual manner, and as long they have signed the agreement of shared responsibility with Nigeria, they will work to protect the common people of Nigeria, and as such they will keep up the political and diplomatic pressure on you, even if it makes you uncomfortable.
This is the reason Nigeria needs a quick dose of a form of political therapy, which I call Transparency and Accountability Therapy (TAAT). Mr. President, this is something you could pass on to many in the leadership.
Here is why this type of therapy is crucial at this time. You cannot receive special attention as evident by your recent White House visit, utter promises of change in terms of fighting corruption and not demonstrate a nerveless and a very strong approach to repairing the traumatic atmosphere that now marks the Nigerian society. No one will be convinced.
Traumatic events in Nigeria have brought significant abuse and neglect to the people and to almost every institution. Nuhu Ribadu, a man trusted by Nigerians at home and abroad, and by the sole remaining superpower – America – remains a great Nigerian Hope, and you, Sir, have yet to boldly and publicly put him to any public use since his recent return to the country. Mr. President, what and who are you waiting for?
As a reminder, the U.S. recently gave you a personal audience and a mouthful of advice as well as many Nigerians in diaspora who saw much hope in you. They are all waiting on this delicate matter.
Every reasonable person and America will continue to observe your next actions, but meanwhile, the political pressure on you will continue indirectly and directly.
Transparency International and UNODC Reports
Just a few days ago, a report from a Berlin-based organization, Transparency International, reminded America that Nigeria, one of their major African partners, remains among the top six most corrupt nations out of a list of 180 nations. Again, that is, Nigeria.
There is also a new statement reportedly supported by the United Nations Office on Drugs and Crime (UNODC) which concluded that the most corrupt institution in Nigeria is the Police Force. Now, these issues must be a matter of great urgency for you and your administration.
Mr. President, these security issues are detrimental to the internal economic development and international investment in the country, matters you need to comment upon soon.
As usually expected in a Presidential Democracy, your personal and direct comments on these issues remain essential. You can communicate with the people in many ways. It is time to start reaching the people directly, by radio, television and the Internet, assuming there will be sustainable electricity.
Sir, this brings up another point, that is the manner by you and other senior Executive officials frequently speak through a representative. Could you please put a stop to this invisible style of communication?
As donor nations like the U.S. watch your leadership approach with regard to high levels of corruption such as the Halliburton and Siemens scandals, Nigerians at home and abroad are also watching. One realistic and rapid way you can prove to these observers the gravity of these matters to you is to publicly order your Ministry of Justice to fully act on them and bring a report on your desk on a set date.
For every day that passes without your open comment on these matters, leaves room for you to be viewed with a sense of political mistrust.
This could result in a state of political despair, on your part, something you certainly don’t want as you may be already experiencing a sense of disgust over these current and mounting problems.
Mr. President, here is another realization, this Nigerian mentality of foot-dragging on every issue must stop. It is time to develop a new mindset, now that timing is very important to the nation’s overall functioning, and please do not say you are working on African time!
Your place in this anti-corruption war is to openly come before the people and the world, and stand between the Chief Prosecutor Mrs. Farida Waziri, the Head of the Economic and Financial Crimes Commission, and Justice Emmanuel Ayoola, the Head of the Independent Corrupt Practices and other related Offences Commission.
It is time you openly recognize the efforts they are making towards the nation’s sanity. It is time for you to openly come out and express your support for the risks they take , stand with their personnel and assure them of your maximum support, and your stand of neutrality and as well as those of your officials on every investigative outcome.
It is not enough to say the investigative bodies do not report to you; you are not a ceremonial Head of State!
Sir, in an Executive Presidency, every enforcement matter and all executive agencies are under your command. Sir, be more careful about how you or your representatives make these unusual comments to the public, and let’s hope you are defining your political growth through the study of past and current executive presidencies.
There is no doubt that you are aware of these matters, as evident by your higher level of schooling. All you need is to show a diligent approach to issues that matters to the nation and a protective mindset on behalf of the people.
The 2011 Election – A ‘Yes’ or ‘No’ is Needed
In an extraordinary country like Nigeria, at least election-wise, it is essential for you to know that there is very limited time left to objectively engage in the 2011 electoral planning, as it relates to collaboration, preparation, and debate.
Sir, by the way, what is delaying a ‘yes or no’ answer from you with regard to your potential candidacy?
Dr. Jonathan, it is OK to fantasize about this great position, but it is time to confront your self on this issue of whether ‘Jonathan will run or not run’. There is no reasonable excuse so far why you are defying democratic expectations and realities like this type of decision, none.
Sir, only you can put a finishing thought on this issue. Particularly, at a time when the spiritual and sectarian elements of a Tribal Democracy seem to be at war with the libertarian and autonomous tenets of any Political Democracy.
Nonetheless, it very therapeutic for every Nigerian and the international funding sources to Nigeria to know the President’s priorities on this matter, in order for the country to know if it is going forward or backwards. Sir, how about telling everyone today?
Even a little hint from you is every bit as important in order to ensure that there is no apprehension of extraordinary havoc like the North and South zoning/rotational adversity, inflaming the country into a state of political divide and instability with possible consequences as a civil war or military intervention. God Forbid!
Dr. Jonathan, please promise to all of your aficionados or admirers that the therapy of transparency and accountability as noted here, will be put to use. Hopefully, the country will be on the road to permanent healing. Sir, this can only occur by initiating this therapy on yourself, and paving the way for it to be absorbed by the people.
Sir, you have to use these therapies in an on-the-spot way and aggressively, as well as in an unwavering manner in order to show healthy breakthroughs for the people and help better the nation’s image in front of your international supporters.
Mr. President, this is the time to use the two edged combination therapy, as the country is in need at this time. You need to vigorously become proactive on these matters not in the manner of sensitively extending your hands as if you are reaching into a freshwater of fishes; but in an explosively and out rightly manner since anything about Nigeria requires a daring move. This will to enable you elevate the depressed state of the people, and bring closer all those who currently identify with you.
Mr. President, as you are quite aware of a few days ago, a Presidential Proclamation 7750 that was signed into law in 2004 by former President George W. Bush is now in full view in
Nigeria, at a time when you are occupy the Presidency.
The Proclamation is for the purpose of denying foreign corrupt leaders and their families’ entry into the United States of America.
Recently, it was invoked by President Barack Obama on your former Attorney General and Minister of Justice, Michael Aondoakaa. This new stand must be very relieving to the people especially coming from their African son, at least partly.
There is more to come, a promise he made to the African people during his visit last year. Sir, you ought to personally comment on this important occurrence, then good faith Nigerians and America will openly know you are in the same mindset with them.
As you may be aware of the Proclamation law was reportedly once used on a co-former Governor, Joshua Dariye of Plateau State.
One would have wished that summary judgments like these are coming directly from you on a frequent basis towards those Nigerian Leaders with known histories of corruption.
Accounting for Undue Wealth
These corrupt elements are seen freely using their blemished or tainted monies, and openly moving in and out of Nigeria, with convoys of police as security protection. Also, many of their children and families resident overseas enjoying better residences, good air and adequate schools.
Sir, by the way it is time for the Nigerian ‘big’ or rich person to stop using members of the Nigerian Police Force as private guards and start using security officers from private companies, as guard. Sir, please stop this absurd practice!
Also, another task, Sir, is for you to issue an executive order which will show to the public the general or the basic annual or monthly salary of a senior official like a President, a Vice President, a Minister, a Governor, a Judge, a Director General, a Military Head, a Law Enforcement Chief (in the Police, Immigration, Customs, etc), including the allowances for newspapers, drivers and domestic servants (things that you should put a stop to).
Sir, the release of this information on compensation is essential in order to judge their overly expansive lifestyles compared to their salary.
In order words, where did the money come from especially if their annual income is basic as expected in an emerging or developing nation like Nigeria?
As you know, many of these characters are doing their best to delay their so called court cases in order to weaken the court proceedings and devalue the case(s).
Sir, the Nigerian leadership is mired in corruption and must be seen for what it is. You need to really go after it with workable and drastic solutions. This is because without a swift, open, and short and long term problem-solving type treatment, just talking, or using a spokesperson as you often do, will do nothing to solve these problems.
Sir, it is time for a blended type of public service personnel and leadership. You will agree that the present multi-layered problems have been handled by the same people and the same old methods.
The use of the same people and methods, and expecting a different result is nothing short of self delusion on the part of every one.
Nigerians in Diaspora
Sir, you should make an appeal for the return of Nigerians in diaspora serving as career and public service workers across various areas of local, State and federal offices in advanced countries, America especially.
This is how you create blended leadership, bringing in en masse, individuals familiar with the type of governmental system now adopted in Nigeria, the American executive, political and economic type of governance.
They will be joining others already deep in the old Nigerian way of administration, who should not be in fear of been replaced from their comfortable positions.
The only change is that these in coming professionals and experts will come in with experienced and up-to-date skills in relevant areas like: Procurement, Military, Police, Waste Management, Emergency Management, Objective Journalism, pollution Control, Disaster Management, , Erosion Control, Office Management, Housing Management, Road Management, Aircraft operation, Behavioral health, Correctional Management, Building Management, Banking, University Management, Clinical Nursing, Postal Management, Hospital Management, etc.
They should not come in a singular manner as the goal is for you to get them into the country in large numbers, and let them flood the public service.
As long as you have adopted an Executive-styled system by virtue of the Nigerian 1999 Constitutional Government, you should acquire people who are already experienced in this type of governance.
Sir, as you may know, they will need some flexibility on your part in terms of age limitations as some of them are already in their late 30s, 40s, 50s and even 60s. Special modification in the Nigerian civil service rules could accommodate some who want to apply for transfer of service from their documented career positions for the purpose of continuity or retirement.
Some may need very little money to move back with their families and settle. This has been done before in the 1960s and 1970s, and every one saw the great strides the country made on till the Armed Forces took their different turns in annihilating many civil advancements.
Sir, also put into your head, that these Diasporan Nigerians will save the country from great cost as they are used to doing many things on their own. They will be driving their own private cars, and ironing their own clothes. They will rent their own residences, dust/clean their homes, and do the baby sitting of their children. They will be guarding their own homes as they are likely to seek and procure licensed guns when they reach home.
Sir, as long as Nigeria is a part of the global networked world, linked by communication networks, social networks, trade and banking, you must address these issues forcefully, using the therapies of transparency and accountability.
If not be ready to face a forceful-type of global treatment usually administered to societies where awful leadership is greeted with impunity and people are ruled with the spirit and acts of indifference.
All in all, it is time for an up-to-the-present system of engagement and to achieve this let’s put to use the Transparency and Accountability therapy.
~ By John Egbeazien Oshodi, Ph.D, DABPS, FACFE
John Egbeazien Oshodi, Ph.D, DABPS, FACFE is a Clinical/Forensic Psychologist, and the Associate Dean of Behavioral Science , North Campus, Broward College, Coconut Creek Florida. joshodi@browad.edu
Dr. Jonathan, in your role as the Nigerian President, you appear to be trying to figure out if the gift of tolerance, patience, equanimity and coolness which seemed to have guided you through out your educational and political life will work for you at this time, on a national level.
The answer is No. The country is yearning for an impatient leader.
It appears you have come with a very different purpose to help the Nation renew itself. This is a good thing.
Nevertheless, the national mindset is so damaged, that as a result, it is rapidly acquiring the international reputation of being simply politically crazy.
In this regard, you are trying to figure out what is going on inside the national psyche, and what characterizes the wounds that are apparent in the politics and economy of Nigeria.
It appears that you are doing this through slow but strategic interventions which will extend the recovery time in a society like Nigeria. Why? Because the floodgates of one stressor or another continue to open up incessantly.
Nigeria has long since turned its mental and psycho-political alliance away from Britain to America. In the last six months, through the advocacy of persons like Nuhu Ribadu and yourself, the passive approach to issues has been replaced with a more urgent type of readiness. There is no going back.
Racing Against the Clock
Remember, Nigeria recently established a Bi-National Commission with the United States of America to promote high-quality political and economic governance.
Politically, and under your watchful eyes and lens, Nigeria is racing against the clock of internal and external pressure. For the good and protection of the common man and woman, the U.S., as part of its strategic framework, will continue to apply mounting pressure on you. They do this with other problematic countries by such means as inspiring praise, diplomatic pressure, the open smile, and of course, by way of scare tactics.
America, sometimes works in an unusual manner, and as long they have signed the agreement of shared responsibility with Nigeria, they will work to protect the common people of Nigeria, and as such they will keep up the political and diplomatic pressure on you, even if it makes you uncomfortable.
This is the reason Nigeria needs a quick dose of a form of political therapy, which I call Transparency and Accountability Therapy (TAAT). Mr. President, this is something you could pass on to many in the leadership.
Here is why this type of therapy is crucial at this time. You cannot receive special attention as evident by your recent White House visit, utter promises of change in terms of fighting corruption and not demonstrate a nerveless and a very strong approach to repairing the traumatic atmosphere that now marks the Nigerian society. No one will be convinced.
Traumatic events in Nigeria have brought significant abuse and neglect to the people and to almost every institution. Nuhu Ribadu, a man trusted by Nigerians at home and abroad, and by the sole remaining superpower – America – remains a great Nigerian Hope, and you, Sir, have yet to boldly and publicly put him to any public use since his recent return to the country. Mr. President, what and who are you waiting for?
As a reminder, the U.S. recently gave you a personal audience and a mouthful of advice as well as many Nigerians in diaspora who saw much hope in you. They are all waiting on this delicate matter.
Every reasonable person and America will continue to observe your next actions, but meanwhile, the political pressure on you will continue indirectly and directly.
Transparency International and UNODC Reports
Just a few days ago, a report from a Berlin-based organization, Transparency International, reminded America that Nigeria, one of their major African partners, remains among the top six most corrupt nations out of a list of 180 nations. Again, that is, Nigeria.
There is also a new statement reportedly supported by the United Nations Office on Drugs and Crime (UNODC) which concluded that the most corrupt institution in Nigeria is the Police Force. Now, these issues must be a matter of great urgency for you and your administration.
Mr. President, these security issues are detrimental to the internal economic development and international investment in the country, matters you need to comment upon soon.
As usually expected in a Presidential Democracy, your personal and direct comments on these issues remain essential. You can communicate with the people in many ways. It is time to start reaching the people directly, by radio, television and the Internet, assuming there will be sustainable electricity.
Sir, this brings up another point, that is the manner by you and other senior Executive officials frequently speak through a representative. Could you please put a stop to this invisible style of communication?
As donor nations like the U.S. watch your leadership approach with regard to high levels of corruption such as the Halliburton and Siemens scandals, Nigerians at home and abroad are also watching. One realistic and rapid way you can prove to these observers the gravity of these matters to you is to publicly order your Ministry of Justice to fully act on them and bring a report on your desk on a set date.
For every day that passes without your open comment on these matters, leaves room for you to be viewed with a sense of political mistrust.
This could result in a state of political despair, on your part, something you certainly don’t want as you may be already experiencing a sense of disgust over these current and mounting problems.
Mr. President, here is another realization, this Nigerian mentality of foot-dragging on every issue must stop. It is time to develop a new mindset, now that timing is very important to the nation’s overall functioning, and please do not say you are working on African time!
Your place in this anti-corruption war is to openly come before the people and the world, and stand between the Chief Prosecutor Mrs. Farida Waziri, the Head of the Economic and Financial Crimes Commission, and Justice Emmanuel Ayoola, the Head of the Independent Corrupt Practices and other related Offences Commission.
It is time you openly recognize the efforts they are making towards the nation’s sanity. It is time for you to openly come out and express your support for the risks they take , stand with their personnel and assure them of your maximum support, and your stand of neutrality and as well as those of your officials on every investigative outcome.
It is not enough to say the investigative bodies do not report to you; you are not a ceremonial Head of State!
Sir, in an Executive Presidency, every enforcement matter and all executive agencies are under your command. Sir, be more careful about how you or your representatives make these unusual comments to the public, and let’s hope you are defining your political growth through the study of past and current executive presidencies.
There is no doubt that you are aware of these matters, as evident by your higher level of schooling. All you need is to show a diligent approach to issues that matters to the nation and a protective mindset on behalf of the people.
The 2011 Election – A ‘Yes’ or ‘No’ is Needed
In an extraordinary country like Nigeria, at least election-wise, it is essential for you to know that there is very limited time left to objectively engage in the 2011 electoral planning, as it relates to collaboration, preparation, and debate.
Sir, by the way, what is delaying a ‘yes or no’ answer from you with regard to your potential candidacy?
Dr. Jonathan, it is OK to fantasize about this great position, but it is time to confront your self on this issue of whether ‘Jonathan will run or not run’. There is no reasonable excuse so far why you are defying democratic expectations and realities like this type of decision, none.
Sir, only you can put a finishing thought on this issue. Particularly, at a time when the spiritual and sectarian elements of a Tribal Democracy seem to be at war with the libertarian and autonomous tenets of any Political Democracy.
Nonetheless, it very therapeutic for every Nigerian and the international funding sources to Nigeria to know the President’s priorities on this matter, in order for the country to know if it is going forward or backwards. Sir, how about telling everyone today?
Even a little hint from you is every bit as important in order to ensure that there is no apprehension of extraordinary havoc like the North and South zoning/rotational adversity, inflaming the country into a state of political divide and instability with possible consequences as a civil war or military intervention. God Forbid!
Dr. Jonathan, please promise to all of your aficionados or admirers that the therapy of transparency and accountability as noted here, will be put to use. Hopefully, the country will be on the road to permanent healing. Sir, this can only occur by initiating this therapy on yourself, and paving the way for it to be absorbed by the people.
Sir, you have to use these therapies in an on-the-spot way and aggressively, as well as in an unwavering manner in order to show healthy breakthroughs for the people and help better the nation’s image in front of your international supporters.
Mr. President, this is the time to use the two edged combination therapy, as the country is in need at this time. You need to vigorously become proactive on these matters not in the manner of sensitively extending your hands as if you are reaching into a freshwater of fishes; but in an explosively and out rightly manner since anything about Nigeria requires a daring move. This will to enable you elevate the depressed state of the people, and bring closer all those who currently identify with you.
Mr. President, as you are quite aware of a few days ago, a Presidential Proclamation 7750 that was signed into law in 2004 by former President George W. Bush is now in full view in
Nigeria, at a time when you are occupy the Presidency.
The Proclamation is for the purpose of denying foreign corrupt leaders and their families’ entry into the United States of America.
Recently, it was invoked by President Barack Obama on your former Attorney General and Minister of Justice, Michael Aondoakaa. This new stand must be very relieving to the people especially coming from their African son, at least partly.
There is more to come, a promise he made to the African people during his visit last year. Sir, you ought to personally comment on this important occurrence, then good faith Nigerians and America will openly know you are in the same mindset with them.
As you may be aware of the Proclamation law was reportedly once used on a co-former Governor, Joshua Dariye of Plateau State.
One would have wished that summary judgments like these are coming directly from you on a frequent basis towards those Nigerian Leaders with known histories of corruption.
Accounting for Undue Wealth
These corrupt elements are seen freely using their blemished or tainted monies, and openly moving in and out of Nigeria, with convoys of police as security protection. Also, many of their children and families resident overseas enjoying better residences, good air and adequate schools.
Sir, by the way it is time for the Nigerian ‘big’ or rich person to stop using members of the Nigerian Police Force as private guards and start using security officers from private companies, as guard. Sir, please stop this absurd practice!
Also, another task, Sir, is for you to issue an executive order which will show to the public the general or the basic annual or monthly salary of a senior official like a President, a Vice President, a Minister, a Governor, a Judge, a Director General, a Military Head, a Law Enforcement Chief (in the Police, Immigration, Customs, etc), including the allowances for newspapers, drivers and domestic servants (things that you should put a stop to).
Sir, the release of this information on compensation is essential in order to judge their overly expansive lifestyles compared to their salary.
In order words, where did the money come from especially if their annual income is basic as expected in an emerging or developing nation like Nigeria?
As you know, many of these characters are doing their best to delay their so called court cases in order to weaken the court proceedings and devalue the case(s).
Sir, the Nigerian leadership is mired in corruption and must be seen for what it is. You need to really go after it with workable and drastic solutions. This is because without a swift, open, and short and long term problem-solving type treatment, just talking, or using a spokesperson as you often do, will do nothing to solve these problems.
Sir, it is time for a blended type of public service personnel and leadership. You will agree that the present multi-layered problems have been handled by the same people and the same old methods.
The use of the same people and methods, and expecting a different result is nothing short of self delusion on the part of every one.
Nigerians in Diaspora
Sir, you should make an appeal for the return of Nigerians in diaspora serving as career and public service workers across various areas of local, State and federal offices in advanced countries, America especially.
This is how you create blended leadership, bringing in en masse, individuals familiar with the type of governmental system now adopted in Nigeria, the American executive, political and economic type of governance.
They will be joining others already deep in the old Nigerian way of administration, who should not be in fear of been replaced from their comfortable positions.
The only change is that these in coming professionals and experts will come in with experienced and up-to-date skills in relevant areas like: Procurement, Military, Police, Waste Management, Emergency Management, Objective Journalism, pollution Control, Disaster Management, , Erosion Control, Office Management, Housing Management, Road Management, Aircraft operation, Behavioral health, Correctional Management, Building Management, Banking, University Management, Clinical Nursing, Postal Management, Hospital Management, etc.
They should not come in a singular manner as the goal is for you to get them into the country in large numbers, and let them flood the public service.
As long as you have adopted an Executive-styled system by virtue of the Nigerian 1999 Constitutional Government, you should acquire people who are already experienced in this type of governance.
Sir, as you may know, they will need some flexibility on your part in terms of age limitations as some of them are already in their late 30s, 40s, 50s and even 60s. Special modification in the Nigerian civil service rules could accommodate some who want to apply for transfer of service from their documented career positions for the purpose of continuity or retirement.
Some may need very little money to move back with their families and settle. This has been done before in the 1960s and 1970s, and every one saw the great strides the country made on till the Armed Forces took their different turns in annihilating many civil advancements.
Sir, also put into your head, that these Diasporan Nigerians will save the country from great cost as they are used to doing many things on their own. They will be driving their own private cars, and ironing their own clothes. They will rent their own residences, dust/clean their homes, and do the baby sitting of their children. They will be guarding their own homes as they are likely to seek and procure licensed guns when they reach home.
Sir, as long as Nigeria is a part of the global networked world, linked by communication networks, social networks, trade and banking, you must address these issues forcefully, using the therapies of transparency and accountability.
If not be ready to face a forceful-type of global treatment usually administered to societies where awful leadership is greeted with impunity and people are ruled with the spirit and acts of indifference.
All in all, it is time for an up-to-the-present system of engagement and to achieve this let’s put to use the Transparency and Accountability therapy.
~ By John Egbeazien Oshodi, Ph.D, DABPS, FACFE
John Egbeazien Oshodi, Ph.D, DABPS, FACFE is a Clinical/Forensic Psychologist, and the Associate Dean of Behavioral Science , North Campus, Broward College, Coconut Creek Florida. joshodi@browad.edu
Sunday, July 4, 2010
Happy 4th of July to all the citizens of the United States of America
A new book chronicles circumstances of the emergence of Barack Obama
Happy 4th of July to all the citizens of the United States of America.
Let me share the following message from President Barack Obama.
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African Marriages Have Strayed From Traditional Values: Established Author Explains Why Modern Marriages Must Return to Old Morals and Virtues
Happy 4th of July to all the citizens of the United States of America.
Let me share the following message from President Barack Obama.
Michael Chima --
The Fourth of July is especially dear to my family. For us, it is not just our nation's birthday. It is the day Michelle and I became parents 12 years ago. And I can't wait to watch the fireworks with Malia on her birthday tonight, as we do every year.
As we celebrate the profound pride of being American, today is a time to honor the women and men in our armed forces, whose immeasurable bravery and sacrifice have made our country what it is today.
That sacrifice is shared with husbands and wives, with sons and daughters, with fathers and mothers, who are asked to wait at home as their loved ones protect our nation. Their heroism, too, has helped pave the path of our freedom.
Even before we moved into the White House, Michelle was a champion for those military families. She has witnessed their struggles, and she has made it her personal mission to fight for them. On this Fourth of July, she recorded a personal message, commemorating our nation's birthday and paying tribute to these families.
Please take a minute to watch Michelle's video -- and join us as we honor our military families here and abroad:
http://my.barackobama.com/July4th
From all of us, happy Independence Day.
Thank you, and may God bless America.
~ President Barack Obama
July 4th, 2010
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05:52
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1 Jul 2010
23:02
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17:55
Violaine Beix, Chargée de communication de Africa Progress Panel, rejoint le Comité Consultatif International de l'APO
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Violaine Beix, Africa Progress Panel's Communications Officer to join APO's International Advisory Board
12:50
African Marriages Have Strayed From Traditional Values: Established Author Explains Why Modern Marriages Must Return to Old Morals and Virtues
Friday, July 2, 2010
The Origin of the Igbos: Past, Present and Future
THE ORIGIN OF IGBO PEOPLE
Igbo people came into existence through a man called Ukeneme the son of Nwachukwu (Ishmael in Hebrew). Nwachukwu, Ukeneme’s father, was called God’s son because his earthly father abandoned him few years after he was born. An angel of the Lord was sent from heaven to adopt him on behalf of God. He was however to inhabit the forest, fight nature and wilderness in order to become a strong man. He eventually conquered the forest and his descendants became forest people where kings and queens emerged to rule the ancient world at various times.
Ukeneme (Hebrew Kedema) was actually the last son of Nwachukwu. He founded the settlement of Asaba-Igbo near Ethiopia and married an Ethiopian princess. His great grand daughter called Ada (Ethiopian Adwa) became the queen of Asaba (Hebrew Sheba). Her son became the Menelik 1, an emperor of unified Ethiopia while her other generations ruled at Aksum, Unubi-Igbo, Cush, and even Egypt. These kings created im-portant cities such as Maarib, Aksum, Adwa, Meroe, Ahiaragu, Enugu etc., on their way to their promised land. There may have been about 44 Ukeneme dynasties that ruled the world of Igbo people.
Arufo
1.0 Introduction:
In this Chapter, Ojemba would try to answer an expected question; Who is the Igbos? The book will try to provide the answer by developing a theory based on Ojemba’s Tales. Igbo people are therefore the generation of people that developed Aksum, Cush, Nubia and Sheba. Etc., originating from the horn of Africa (North East of the Sub Continent). They had moved to the Central and then to West Africa because these various kingdoms and empires declined and because they remained strangers among indigenous people whom they had ruled. They encountered several revolts because they were strangers and some of such revolts often became catastrophic, necessitating relocation. They were therefore able to establishment several communities in many regions. This book also tried to imply that some of such movements were really ordained in order that they fi-nally find the promised land, i.e. where they are today.
TRADITIONS, RELIGION AND CULTURE OF IGBO PEOPLE
OJEMBA TALES:
There are many things that constitute abomination in Igbo Land. People are forbidden from committing abomination such as killing not only of a fellow human being but some sacred animals in designated places. Because they have been through a lot and traveled so far to their present settlement, they became their own brother’s keepers. They were no pagans as far as their believe in one God is concerned even before the coming of Irish Catholicism and other European Christianity. Their religion was the Coptic Christianity accepted about 50 AD and adopted as the state religion in Nubia. They were not allowed to kill a royal python or fish in certain rivers. The observation of this law started when a queen of Egypt called Iputu committed abominations by killing her half brother who was the Pharaoh of Egypt as well as her sister. A king of Rome aided and abetted these abominations and God punished them both by turning Iputu into a beautifully colored snake called ‘Eke Iputu’ while the king of Rome was turned into a fish. Because these involved kings and queens, these animals became royal animals.
Arufo
IGBO PEOPLES WAY OF LIFE
Although as they arrived at the promised land, they did not set out to create an empire similar to that of Nubia and did not maintain a centralized government. They lived in numerous autonomous villages, with strict laws and customs for about 1000 years. The villages were organized into clans while each clan operated their government based on their special believe and ways of worships. Each clan therefore made and enforced codes of conduct commonly referred to as the traditions. In general, the occupation of the peo-ple, their traditions as well as their culture suggest strong relationship to the majority of tribes existing in modern day Zambia, Kenya, Southern Sudan, Uganda, Eritrea and Ethiopia, all in North East of Africa. Oral history also suggested that the traditions com-monly practiced by these tribes are similar to the practices of the ancient Jewish people as revealed by the Holy Bible (see books of Genesis, Exodus, and Leviticus). After Nigeria was created in 1900 and its attendant independence in 1960, Igbo tradition went into sev-eral transformations.
In this Chapter, Ojemba tried to show some of the culture that made the Igbo people unique in their present West African location. The account in this Chapter would explain how the people lived before the advent of Christianity, a factor that had much influence in the transformation of the culture of Igbo people. They have in recent time embraced European Christianity simply because their way of life as well as their belief had always been for one God. In accepting the European Christianity Igbo people renewed their faith in the supremacy of one God, the God of Abraham and Ishmael, their accepted forefa-thers.
2.1 The Culture in Perspective:
Like in the ancient Hebrew kingdoms of Israel and Judah, Igbo people manifests their culture in arts, literature, dance, music, drama, clothing, architecture and other esthetic designs. Story telling, proverbs, idioms, riddles, myths and folklore. All these play prominent role in the life of the Igbo people. Story telling for instance, serve to docu-ment actual events, entertain, teach morals and stimulate the imagination of the listener. Some stories also provide commentary on peoples lives in a given period. Myths are used to explain events especially the recurrent ones. Proverbs and idioms serve to com-municate the wisdom of the past generation. There is a proverb for every situation in life, typically formulated from home experiences and reflections throughout ages.
2.2 Socialization:
In the Igbo homeland, every person-man or woman- had a role assigned to him by the society. He or she learned the ways of the society and the tasks expected of him/she. It is usual for individuals to belong to groups other than family groups within the general society, such as hunters club, Ozo, Nze, Ekpe, Okonko, Oba, and other artisan guilds etc. These various organizations were meant to complement the family role and they exist also to perform certain traditional functions, sometimes in ritualistic ways. Igbo tradition offers two kinds of securities to the people, ‘Social and Psychological’.
In their villages, they were always assured of what to eat, in so far as the village had enough. They were assured of work. When they grow old, the kit and kin would provide for them. That was their social securities. They had to learn a single set of behavior. They know what was expected of them and what to expect from others. They know that when they were married or children are born, or a member of family died, the whole vil-lage could participate in an appropriate ceremony to mark the occasion. These were the psychological securities.
2.3 Oral Communications:
Igbo people speak ‘Ibo’ which is classified as the Niger-Congo language groups. Ibo belong to ‘Kwa’ sub family of such language groups. In terms of Igbo people’s popula-tion, Ibo is the largest linguistic stock of Negro Africa. Olauda Ekwiano was said to have been the pioneer of written language of Ibo. He, in fact, created the first set of Ibo alpha-bets as he translated his autobiography (1789), to the language, which he wrote under the pseudonym of Gustavus Vassa. He was kidnapped from Onicha-Ugbo in the former Be-nin Kingdom, and sold into slavery to the New World. He lived in England as a free man from where he wrote several articles including his life as Igbo boy. In the 20th century, many writers including the legendary F.C. Ogbalu produced Ibo grammar books and Ibo language had since been studied and used as medium of instruction in schools and col-leges in Nigeria and some institutions abroad.
Ibo language has a lot of dialects. The language changes as the location of Igbo people’s settlements changed. Going from the extreme south of Ikwere clan of the present day Rivers State of Nigeria to the extreme north of Igbo-Eze at the borders of Benue State, Ibo language has more than 66 variations. In fact sometimes more than a dialect exists in a province (collection of clans). This is perhaps one reason why non-Igbos can hardly learn the language. However, the complexities of Ibo language had made other neigh-boring languages very simple and Igbo people had learn to speak more than their own vernacular in every environment outside Igbo land. The progress Igbo people made in commerce especially had been their ability to speak Hausa, Yoruba and other languages spoken by smaller tribes such as Tiv, Igala etc. This has given them edge over other Ni-gerians in their ability to conduct business in the multiethnic Nigeria. They can commu-nicate and interact very effectively in every tongue in Nigeria and other West African lo-cations.
The complexities of the language are also manifested in various ways items were named. Some items are named differently in different clans and they are generally accepted as Ibo language. Most widely traveled Igbo people understand all of them. A word, Uri for instance could mean dance in Owerri province, or one of the tradition cosmetic herbs used by women to decorate their body during festivals. However, Onitsha or Awka per-son of Igbo origin may call the same word Uli having relatively the same meaning. While Igbo people traditionally know who speak what and how, it will be extremely dif-ficult for a non Igbo person or children born in Diaspora by Igbo parents to know what is what. In fact, several words in Ibo language have more than one meaning which led some people to suggest that Ibo language is incomplete. Also different words mean the same thing and it is understandable too. Drinking cup for instance, may be called obele, okuku or iko depending on the settlement. Ibo language has a few more alphabets than English language. Letters such as n, y, w, k, p, g, b, are combined in various forms to create extra Ibo alphabets such as nw, kp, gb, kw, gw etc.
2.4 Proverbs and Idioms:
Although Igbo people are excellent communicators but the practice of interjecting most sentences with Idiom or Proverbs had always confused most non-Igbos. Conversations are rarely concluded without an interjection of idiomatic expressions or parables (Ilu). There is a proverb for every situation in Igbo life. Those who can not follow conversions because of the added ‘Ilu’ are said to be less knowledgeable, while those who can effec-tively understand and follow conversations are said to be wise. That is, at all times, the elders had the expectations that the young ones could reason out events by themselves and the only responsibility of the elders was to give hints. This they believed would cre-ate wisdom because the idioms and proverbs as they are being used serve to communicate the wisdom of the past generations. They are typically formulated through home experi-ences and reflections throughout ages.
The difference between proverb and idioms is not distinctly clear. Ibo idioms still sounded like proverbs but they are actually figure of speech, which are common in other world languages. The beauty of both Idioms and proverbs are shown when they are written and spoken in Ibo. A phrase, ‘Our people said; or my father told; or the elders of our clan said in a proverb…’ usually start proverbs. However, for purposes of the reader-ship of this book, all the proverbs would be translated into English.
IDIOMS:
1.0 A child can not grow beyond his destiny.
2.0 A child can not pay for his mother’s milk.
3.0 A clan is like a lizard, if it lost its tail, it soon grew another.
4.0 A hunter’s dog can suddenly go mad and turn to his master.
5.0 A man is judged by his handwork.
6.0 A man who has sipped the spirit waters can not be revived.
7.0 A man who will not lend his knife to cut dog meat because that was a taboo but will offer his teeth for the same job.
8.0 A proud heart can survive a general failure, because such does not prick its pride.
9.0 Age is respected but experience is revered.
10.0 An outsider who weeps louder that the bereaved.
11.0 Every thing is possible but everything in not expedient.
12.0 God will not agree.
13.0 He is like small flying bird that so far forgot himself after a heavy meal, and then he challenged his personal spirit or Chi.
14.0 He tapped my palm trees to death.
15.0 He who brings kola brings life.
16.0 His worth and not that of his father judge a man.
17.0 I can not find the mouth to tell the story.
18.0 I owe them no yam and no cocoyams.
19.0 It is like pouring grain of corn into a bag full of holes.
20.0 Like a man in a song who had ten wives and not enough soup for his foo foo.
21.0 May bullet crack his head?
22.0 Never let a handshake pass elbow.
23.0 Nothing puzzles God.
24.0 Opposing him is like a proverbial fly trying to move a dunghill.
25.0 Proverbs are the palm oil with which words are eaten.
26.0 The man is as slippery as fish in water.
27.0 Those, whose kernels are cracked by their benevolent spirit, should try to be humble.
28.0 We are God’s flock, sometimes He chooses a young one to eat, and other times, the older ones may be chosen.
29.0 We must bale this water now that its is only ankle deep.
30.0 We should never fight a fight of blame.
31.0 You have put a knife on the thing that held us together and we have fallen apart.
PROVERBS:
1.0
2.0 A chick that will grow into a cock can be spotted the very day it hatched.
3.0 A child on its mother’s back does not know that the way is long.
4.0 A child’s finger is not scalded by a piece of hot yam, which its mother put into its palm.
5.0 A man who calls his kinsmen to a feast does not do so to save them from starva-tion.
6.0 A person who decided to chase after a chicken in the day light, for him is a con-stant fall.
7.0 An old woman is always uneasy when dry bones are mentioned in the proverb.
8.0 As a man danced so the drums were beaten for him.
9.0 As dog said if I fall for you and fall for me, it is a play.
10.0 As the elders said, if one finger brought oil it soiled the rest.
11.0 Eneke, the bird said that since men have learned to shoot without missing, he has learned to fly without perching.
12.0 I cannot live on the bank of a river and wash my hand with spittle.
13.0 I have climbed the iroko tree today; therefore I must come down with as much firewood as I can find.
14.0 If a child washed his hands well, he could eat with the kings.
15.0 Looking at king’s mouth, it may seem he never sucked at his mother’s breast.
16.0 Madness may indeed depart, but never with all his clamorous train which haunt the eyelid.
17.0 Sun will shine on those who stood, before it could reach on those who knelt under them.
18.0 The belly does not bulge out only with food and drinks; it might be the abomina-ble disease.
19.0 The lizard that jumped from high iroko tree to the ground said he would praise himself if no one else noticed.
20.0 Those who gather ant-infested faggot must be prepared for the visit of lizards.
21.0 When a man says yes, his personal spirit or Chi will always concur.
22.0 When a mother cow is chewing grass its young ones watch its mouth.
23.0 Whenever I see the dead man’s mouth, I see the folly of not eating what one has in one’s life.
24.0 Whenever you see a toad jumping in broad daylight, then know that someone is after his life.
25.0 Who will leave an Ozo feast to attend to poor ritual meals?
26.0 You can tell a ripe corn by its looks.
2.5 How Persons and Places are Named by Igbo People:
Igbo names are words and phrases used to identify and set people and place apart. Spe-cific names sometimes reflected parent’s experiences in life as well as described the cir-cumstances leading to the birth of such child. Such words or phrases can be descriptive adjectives turned into nouns or they may be substantive nouns. Majority of names of Igbo people often has a lot to do with the people’s belief in the theory of creation. The understanding was that children are direct gift from God (Seed of Stomach). Certain names are traditionally used to designate men while others are given to women. A num-ber of Igbo names can however be used for either sex. Today, in addition to the tradi-tional names given to children, Christian or baptismal names are common especially among Catholics. This came into existence when the Irish priests predominated the churches in Igbo land. Igbo people were then told that only names of Saints can be used during the baptism. However, Christian influence on first names, which was strong in the early times of colonialism, has began to be less important as some Igbo people began to embrace priesthood. The vernacular names are now being accepted universally as bap-tismal names or first names.
In the early times, before colonialism, Igbo people did not commonly adopt surnames and last names. People are known by the specific places they came from. However, after colonialism and the introduction of civil service systems, it became necessary to intro-duce consistent surnames or last names. It was mainly for purposes of taxation and for other administrative exigencies. Once introduced, Igbo people adopted it as they assume that it made for immortality. Succeeding generations used it venerate the family name as a symbol of permanence. Christianity, in its part, made Igbo people to adopt a threefold pattern of given, middle and surname or family name. Specific motivation for choosing names can be itemized below.
(a) Special relationship between persons can be object for naming children e.g. Azikiwe.
(b) When female children are produced while couples desired at least a male child, they can formulate names such as Nwanyibunwa or Nkechinyere etc.
(c) The people also recognize the limitation imposed by environment for their wishes and desires. Such natural hazards as wars, poverty, death and accidents etc., have influenced Igbo peoples choices of names of their children e.g. Balogu.
(d) Death (Onwu) and life (Ndu) are known to be mysteries of creation. The people therefore did not waist time to unravel them but expresses their faith in God’s domination of such mysteries. Names such as Agbapuruonwu, Onwudiwe etc., have therefore been formulated from those mysteries.
(e) Igbo market days and calendar consist of Afo, Nkwo, Eke and Orie. Children have been given names of those days especially when they are born in any one of the days. The names could be Nwafo, Nwankwo, Nweke, and Nworie for male children, Mgborie, Mgbafo and Mgbeke for female children.
(f) Children are also recognized as precious gift from God almighty and when they are born praise names are often given to them. There is also in recognition that, as precious gift from God, they are much more important than any material wealth or possession. . Example of such names includes Ibuaku, Nwakaego, Madukaeji-aka etc.
(g) Names such as Chukwumaeze, Chukwuemeka, Nnaemeka etc., are used to ex-press human faith in God almighty.
(h) Materials, Rivers, articles of household etc., can be used to name children in Igbo land e.g. Ofo, Aziza, Orji, Uzuh etc.
(i) Children names have been formulated based on the order for which children were born such as ‘Okpara’ for the first male children; Ada for the first female child etc.
Igbo villages bear names of mostly the founders. A town can bear a name as follows; Umuobom, Ndi-Izuogu, Ogwu, Nkerefi etc. In the first one, Umu means children and Obom may perhaps be the first settler or the ancestral father of all the inhabitants the par-ticular place. In the second name, Ndi means people of Izuogu probably because it in-cluded both his own children and his slaves. The prefix, Ndi is mostly used in the settle-ments created by former slave merchants mostly from Arochukwu. Some communities are named descriptively to signify the circumstances of its existence or the terrain and physical features of the specific location such as Ikpa and/or Ikpa-Okoli etc. Ikpa means a free range and probably located by Okoli who was the ancestral father or first settler in the location.
A place can also bear names used for the commemoration of a significant clan figure, historical event, or named after towns and cities of the ancient Cush and Nubia where the people originated. For instance, Asaba town across the Niger River was named after the original country of Igbo people, Saba, after one of the sons of Ham, the son of Noah in the bible. Unubi was also named after Nubia, one of the most powerful ancient empires created by the Saba people out of the land of Cushites, who were also the descendants of Ham (Gen. 10:6-8; Isa. 18:1; Jer. 13:22). RELIGION AND SACRED BELIEFS OF IGBO PEOPLE
3.0 Introduction
This chapter is designed to answer the question; “What is the people’s philosophy of life in general?’ Igbo people believed that religious faith and philosophical understanding are complementary. They combined ethical and supernatural beliefs into a spiritualistic way of life based on the belief that the soul is a prisoner of the body. The soul would be freed at death and reincarnated in a higher or lower form of life, depending on the degree of virtues achieved. Religion therefore, is a way of life while it controlled all aspect of Igbo culture and tradition. In general, Igbo belief system revolved around one God “Chukwu” who rule heaven and earth. Their God is omnipotent and omnipresent spirit. However, they also believed that to reach this mighty spirit, intermediary agents are necessary. One of the greatest agents was the spirit called “Ala “. It was said to be the same angel that guided Ishmael to the land of gold called Havilar/Shur at the eastern part of Egypt after he left his father’s country. Ala, the superior guiding angel of Igbo people was responsi-ble for morality, fertility and general conduct of the people. It was also their belief that more than Ala, God almighty appointed several other spirits to work for the general guid-ance of His creation including “Chi” generally accepted as personal spirit of individual Igbo person. Every other spirit reported to Ala, who ultimately reports to Chukwu who resides in heaven.
3.1 Origin of Igbo Religion
The belief system adopted by Igbo people came from their last empire, Nubia. The re-ligion was identified as Coptic Christianity. Fundamentally, the religion was closely in-tertwined with every thing else, from the daily task to the most exalted rituals. In the an-cient city of Aksum, there was a very powerful emperor called Ezana who was converted to Christianity by two Syrians, Frumentus and Adessius. After accepting the faith, he made it the state religion. While in Aksum, Frumentius played very important role in the emperor’s court. After the fall of Aksum and subsequently, Nubia or Cush, the people scattered to various locations in Africa. Igbo people were part of those who left with this belief into their present homeland in West Africa. .
When Europeans arrived in West Africa in the 19th century AD, they were able to con-vince the people that Coptic Christianity was equivalent to paganism, especially as they were looking for foothold to colonize the people. How could a people who believe in one indivisible almighty God be pagans? As far as history can tell, Igbo people had always been religious. However, Coptic Christianity may appropriately be described as primi-tive religion rather the paganism. This is because it lacked the body of sacred scriptures and formal written body of theology equivalent to the Bible of the European Christianity. Igbo religion therefore, was an integral piece within the rest of the people’s culture.
HIGHLY RECOMMENDED:
They Lived Before Adam ((Prehistoric Origins of the Igbo The Never Been Ruled)) ~ Catherine Acholonu
Murder at Montpelier: Igbo Africans in Virginia ~ Douglas B. Chambers
Migration And The Economy: Igbo Migrants And The Nigerian Economy 1900 To 1975 ~ Mathias Mgbeafulu
Ndi Ichie Akwa mythology and folklore origins of the Igbos ~ I. N. C Nwosu
African Christianity Rises Volume Two: Eucharistic Inculturation in Igbo Catholicism ~ David Asonye Ihenacho
Overcoming Women's Subordination in the Igbo African Culture and in the Catholic Church: Envisioning an Inclusive Theology With Reference to Women ~ Rose N. Uchem
Igbo-English English-Igbo Dictionary and Phrasebook (Hippocrene Dictionary & Phrasebook) ~ Nicholas Awde
Traditions of Igbo Origin: A Study of Pre-Colonial Population Movements in Afric ~ John N. Oriji
African Christianity Rises Volume One: A Critical Study of the Catholicism of the Igbo People of Nigeria ~ David Asonye Ihenacho
Law and Justice in Post-British Nigeria: Conflicts and Interactions Between Native and Foreign Systems of Social Control in Igbo (Contributions in Comparative Colonial Studies) ~ Nonso Okereafoezeke
Igbo Women and Economic Transformation in Southeastern Nigeria, 1900-1960 (African Studies) ~ Gloria Chuku
African Cultural Values: Igbo Political Leadership in Colonial Nigeria, 19001996 (African Studies) ~ Raphael Chijioke Njoku
Igbo people came into existence through a man called Ukeneme the son of Nwachukwu (Ishmael in Hebrew). Nwachukwu, Ukeneme’s father, was called God’s son because his earthly father abandoned him few years after he was born. An angel of the Lord was sent from heaven to adopt him on behalf of God. He was however to inhabit the forest, fight nature and wilderness in order to become a strong man. He eventually conquered the forest and his descendants became forest people where kings and queens emerged to rule the ancient world at various times.
Ukeneme (Hebrew Kedema) was actually the last son of Nwachukwu. He founded the settlement of Asaba-Igbo near Ethiopia and married an Ethiopian princess. His great grand daughter called Ada (Ethiopian Adwa) became the queen of Asaba (Hebrew Sheba). Her son became the Menelik 1, an emperor of unified Ethiopia while her other generations ruled at Aksum, Unubi-Igbo, Cush, and even Egypt. These kings created im-portant cities such as Maarib, Aksum, Adwa, Meroe, Ahiaragu, Enugu etc., on their way to their promised land. There may have been about 44 Ukeneme dynasties that ruled the world of Igbo people.
Arufo
1.0 Introduction:
In this Chapter, Ojemba would try to answer an expected question; Who is the Igbos? The book will try to provide the answer by developing a theory based on Ojemba’s Tales. Igbo people are therefore the generation of people that developed Aksum, Cush, Nubia and Sheba. Etc., originating from the horn of Africa (North East of the Sub Continent). They had moved to the Central and then to West Africa because these various kingdoms and empires declined and because they remained strangers among indigenous people whom they had ruled. They encountered several revolts because they were strangers and some of such revolts often became catastrophic, necessitating relocation. They were therefore able to establishment several communities in many regions. This book also tried to imply that some of such movements were really ordained in order that they fi-nally find the promised land, i.e. where they are today.
TRADITIONS, RELIGION AND CULTURE OF IGBO PEOPLE
OJEMBA TALES:
There are many things that constitute abomination in Igbo Land. People are forbidden from committing abomination such as killing not only of a fellow human being but some sacred animals in designated places. Because they have been through a lot and traveled so far to their present settlement, they became their own brother’s keepers. They were no pagans as far as their believe in one God is concerned even before the coming of Irish Catholicism and other European Christianity. Their religion was the Coptic Christianity accepted about 50 AD and adopted as the state religion in Nubia. They were not allowed to kill a royal python or fish in certain rivers. The observation of this law started when a queen of Egypt called Iputu committed abominations by killing her half brother who was the Pharaoh of Egypt as well as her sister. A king of Rome aided and abetted these abominations and God punished them both by turning Iputu into a beautifully colored snake called ‘Eke Iputu’ while the king of Rome was turned into a fish. Because these involved kings and queens, these animals became royal animals.
Arufo
IGBO PEOPLES WAY OF LIFE
Although as they arrived at the promised land, they did not set out to create an empire similar to that of Nubia and did not maintain a centralized government. They lived in numerous autonomous villages, with strict laws and customs for about 1000 years. The villages were organized into clans while each clan operated their government based on their special believe and ways of worships. Each clan therefore made and enforced codes of conduct commonly referred to as the traditions. In general, the occupation of the peo-ple, their traditions as well as their culture suggest strong relationship to the majority of tribes existing in modern day Zambia, Kenya, Southern Sudan, Uganda, Eritrea and Ethiopia, all in North East of Africa. Oral history also suggested that the traditions com-monly practiced by these tribes are similar to the practices of the ancient Jewish people as revealed by the Holy Bible (see books of Genesis, Exodus, and Leviticus). After Nigeria was created in 1900 and its attendant independence in 1960, Igbo tradition went into sev-eral transformations.
In this Chapter, Ojemba tried to show some of the culture that made the Igbo people unique in their present West African location. The account in this Chapter would explain how the people lived before the advent of Christianity, a factor that had much influence in the transformation of the culture of Igbo people. They have in recent time embraced European Christianity simply because their way of life as well as their belief had always been for one God. In accepting the European Christianity Igbo people renewed their faith in the supremacy of one God, the God of Abraham and Ishmael, their accepted forefa-thers.
2.1 The Culture in Perspective:
Like in the ancient Hebrew kingdoms of Israel and Judah, Igbo people manifests their culture in arts, literature, dance, music, drama, clothing, architecture and other esthetic designs. Story telling, proverbs, idioms, riddles, myths and folklore. All these play prominent role in the life of the Igbo people. Story telling for instance, serve to docu-ment actual events, entertain, teach morals and stimulate the imagination of the listener. Some stories also provide commentary on peoples lives in a given period. Myths are used to explain events especially the recurrent ones. Proverbs and idioms serve to com-municate the wisdom of the past generation. There is a proverb for every situation in life, typically formulated from home experiences and reflections throughout ages.
2.2 Socialization:
In the Igbo homeland, every person-man or woman- had a role assigned to him by the society. He or she learned the ways of the society and the tasks expected of him/she. It is usual for individuals to belong to groups other than family groups within the general society, such as hunters club, Ozo, Nze, Ekpe, Okonko, Oba, and other artisan guilds etc. These various organizations were meant to complement the family role and they exist also to perform certain traditional functions, sometimes in ritualistic ways. Igbo tradition offers two kinds of securities to the people, ‘Social and Psychological’.
In their villages, they were always assured of what to eat, in so far as the village had enough. They were assured of work. When they grow old, the kit and kin would provide for them. That was their social securities. They had to learn a single set of behavior. They know what was expected of them and what to expect from others. They know that when they were married or children are born, or a member of family died, the whole vil-lage could participate in an appropriate ceremony to mark the occasion. These were the psychological securities.
2.3 Oral Communications:
Igbo people speak ‘Ibo’ which is classified as the Niger-Congo language groups. Ibo belong to ‘Kwa’ sub family of such language groups. In terms of Igbo people’s popula-tion, Ibo is the largest linguistic stock of Negro Africa. Olauda Ekwiano was said to have been the pioneer of written language of Ibo. He, in fact, created the first set of Ibo alpha-bets as he translated his autobiography (1789), to the language, which he wrote under the pseudonym of Gustavus Vassa. He was kidnapped from Onicha-Ugbo in the former Be-nin Kingdom, and sold into slavery to the New World. He lived in England as a free man from where he wrote several articles including his life as Igbo boy. In the 20th century, many writers including the legendary F.C. Ogbalu produced Ibo grammar books and Ibo language had since been studied and used as medium of instruction in schools and col-leges in Nigeria and some institutions abroad.
Ibo language has a lot of dialects. The language changes as the location of Igbo people’s settlements changed. Going from the extreme south of Ikwere clan of the present day Rivers State of Nigeria to the extreme north of Igbo-Eze at the borders of Benue State, Ibo language has more than 66 variations. In fact sometimes more than a dialect exists in a province (collection of clans). This is perhaps one reason why non-Igbos can hardly learn the language. However, the complexities of Ibo language had made other neigh-boring languages very simple and Igbo people had learn to speak more than their own vernacular in every environment outside Igbo land. The progress Igbo people made in commerce especially had been their ability to speak Hausa, Yoruba and other languages spoken by smaller tribes such as Tiv, Igala etc. This has given them edge over other Ni-gerians in their ability to conduct business in the multiethnic Nigeria. They can commu-nicate and interact very effectively in every tongue in Nigeria and other West African lo-cations.
The complexities of the language are also manifested in various ways items were named. Some items are named differently in different clans and they are generally accepted as Ibo language. Most widely traveled Igbo people understand all of them. A word, Uri for instance could mean dance in Owerri province, or one of the tradition cosmetic herbs used by women to decorate their body during festivals. However, Onitsha or Awka per-son of Igbo origin may call the same word Uli having relatively the same meaning. While Igbo people traditionally know who speak what and how, it will be extremely dif-ficult for a non Igbo person or children born in Diaspora by Igbo parents to know what is what. In fact, several words in Ibo language have more than one meaning which led some people to suggest that Ibo language is incomplete. Also different words mean the same thing and it is understandable too. Drinking cup for instance, may be called obele, okuku or iko depending on the settlement. Ibo language has a few more alphabets than English language. Letters such as n, y, w, k, p, g, b, are combined in various forms to create extra Ibo alphabets such as nw, kp, gb, kw, gw etc.
2.4 Proverbs and Idioms:
Although Igbo people are excellent communicators but the practice of interjecting most sentences with Idiom or Proverbs had always confused most non-Igbos. Conversations are rarely concluded without an interjection of idiomatic expressions or parables (Ilu). There is a proverb for every situation in Igbo life. Those who can not follow conversions because of the added ‘Ilu’ are said to be less knowledgeable, while those who can effec-tively understand and follow conversations are said to be wise. That is, at all times, the elders had the expectations that the young ones could reason out events by themselves and the only responsibility of the elders was to give hints. This they believed would cre-ate wisdom because the idioms and proverbs as they are being used serve to communicate the wisdom of the past generations. They are typically formulated through home experi-ences and reflections throughout ages.
The difference between proverb and idioms is not distinctly clear. Ibo idioms still sounded like proverbs but they are actually figure of speech, which are common in other world languages. The beauty of both Idioms and proverbs are shown when they are written and spoken in Ibo. A phrase, ‘Our people said; or my father told; or the elders of our clan said in a proverb…’ usually start proverbs. However, for purposes of the reader-ship of this book, all the proverbs would be translated into English.
IDIOMS:
1.0 A child can not grow beyond his destiny.
2.0 A child can not pay for his mother’s milk.
3.0 A clan is like a lizard, if it lost its tail, it soon grew another.
4.0 A hunter’s dog can suddenly go mad and turn to his master.
5.0 A man is judged by his handwork.
6.0 A man who has sipped the spirit waters can not be revived.
7.0 A man who will not lend his knife to cut dog meat because that was a taboo but will offer his teeth for the same job.
8.0 A proud heart can survive a general failure, because such does not prick its pride.
9.0 Age is respected but experience is revered.
10.0 An outsider who weeps louder that the bereaved.
11.0 Every thing is possible but everything in not expedient.
12.0 God will not agree.
13.0 He is like small flying bird that so far forgot himself after a heavy meal, and then he challenged his personal spirit or Chi.
14.0 He tapped my palm trees to death.
15.0 He who brings kola brings life.
16.0 His worth and not that of his father judge a man.
17.0 I can not find the mouth to tell the story.
18.0 I owe them no yam and no cocoyams.
19.0 It is like pouring grain of corn into a bag full of holes.
20.0 Like a man in a song who had ten wives and not enough soup for his foo foo.
21.0 May bullet crack his head?
22.0 Never let a handshake pass elbow.
23.0 Nothing puzzles God.
24.0 Opposing him is like a proverbial fly trying to move a dunghill.
25.0 Proverbs are the palm oil with which words are eaten.
26.0 The man is as slippery as fish in water.
27.0 Those, whose kernels are cracked by their benevolent spirit, should try to be humble.
28.0 We are God’s flock, sometimes He chooses a young one to eat, and other times, the older ones may be chosen.
29.0 We must bale this water now that its is only ankle deep.
30.0 We should never fight a fight of blame.
31.0 You have put a knife on the thing that held us together and we have fallen apart.
PROVERBS:
1.0
2.0 A chick that will grow into a cock can be spotted the very day it hatched.
3.0 A child on its mother’s back does not know that the way is long.
4.0 A child’s finger is not scalded by a piece of hot yam, which its mother put into its palm.
5.0 A man who calls his kinsmen to a feast does not do so to save them from starva-tion.
6.0 A person who decided to chase after a chicken in the day light, for him is a con-stant fall.
7.0 An old woman is always uneasy when dry bones are mentioned in the proverb.
8.0 As a man danced so the drums were beaten for him.
9.0 As dog said if I fall for you and fall for me, it is a play.
10.0 As the elders said, if one finger brought oil it soiled the rest.
11.0 Eneke, the bird said that since men have learned to shoot without missing, he has learned to fly without perching.
12.0 I cannot live on the bank of a river and wash my hand with spittle.
13.0 I have climbed the iroko tree today; therefore I must come down with as much firewood as I can find.
14.0 If a child washed his hands well, he could eat with the kings.
15.0 Looking at king’s mouth, it may seem he never sucked at his mother’s breast.
16.0 Madness may indeed depart, but never with all his clamorous train which haunt the eyelid.
17.0 Sun will shine on those who stood, before it could reach on those who knelt under them.
18.0 The belly does not bulge out only with food and drinks; it might be the abomina-ble disease.
19.0 The lizard that jumped from high iroko tree to the ground said he would praise himself if no one else noticed.
20.0 Those who gather ant-infested faggot must be prepared for the visit of lizards.
21.0 When a man says yes, his personal spirit or Chi will always concur.
22.0 When a mother cow is chewing grass its young ones watch its mouth.
23.0 Whenever I see the dead man’s mouth, I see the folly of not eating what one has in one’s life.
24.0 Whenever you see a toad jumping in broad daylight, then know that someone is after his life.
25.0 Who will leave an Ozo feast to attend to poor ritual meals?
26.0 You can tell a ripe corn by its looks.
2.5 How Persons and Places are Named by Igbo People:
Igbo names are words and phrases used to identify and set people and place apart. Spe-cific names sometimes reflected parent’s experiences in life as well as described the cir-cumstances leading to the birth of such child. Such words or phrases can be descriptive adjectives turned into nouns or they may be substantive nouns. Majority of names of Igbo people often has a lot to do with the people’s belief in the theory of creation. The understanding was that children are direct gift from God (Seed of Stomach). Certain names are traditionally used to designate men while others are given to women. A num-ber of Igbo names can however be used for either sex. Today, in addition to the tradi-tional names given to children, Christian or baptismal names are common especially among Catholics. This came into existence when the Irish priests predominated the churches in Igbo land. Igbo people were then told that only names of Saints can be used during the baptism. However, Christian influence on first names, which was strong in the early times of colonialism, has began to be less important as some Igbo people began to embrace priesthood. The vernacular names are now being accepted universally as bap-tismal names or first names.
In the early times, before colonialism, Igbo people did not commonly adopt surnames and last names. People are known by the specific places they came from. However, after colonialism and the introduction of civil service systems, it became necessary to intro-duce consistent surnames or last names. It was mainly for purposes of taxation and for other administrative exigencies. Once introduced, Igbo people adopted it as they assume that it made for immortality. Succeeding generations used it venerate the family name as a symbol of permanence. Christianity, in its part, made Igbo people to adopt a threefold pattern of given, middle and surname or family name. Specific motivation for choosing names can be itemized below.
(a) Special relationship between persons can be object for naming children e.g. Azikiwe.
(b) When female children are produced while couples desired at least a male child, they can formulate names such as Nwanyibunwa or Nkechinyere etc.
(c) The people also recognize the limitation imposed by environment for their wishes and desires. Such natural hazards as wars, poverty, death and accidents etc., have influenced Igbo peoples choices of names of their children e.g. Balogu.
(d) Death (Onwu) and life (Ndu) are known to be mysteries of creation. The people therefore did not waist time to unravel them but expresses their faith in God’s domination of such mysteries. Names such as Agbapuruonwu, Onwudiwe etc., have therefore been formulated from those mysteries.
(e) Igbo market days and calendar consist of Afo, Nkwo, Eke and Orie. Children have been given names of those days especially when they are born in any one of the days. The names could be Nwafo, Nwankwo, Nweke, and Nworie for male children, Mgborie, Mgbafo and Mgbeke for female children.
(f) Children are also recognized as precious gift from God almighty and when they are born praise names are often given to them. There is also in recognition that, as precious gift from God, they are much more important than any material wealth or possession. . Example of such names includes Ibuaku, Nwakaego, Madukaeji-aka etc.
(g) Names such as Chukwumaeze, Chukwuemeka, Nnaemeka etc., are used to ex-press human faith in God almighty.
(h) Materials, Rivers, articles of household etc., can be used to name children in Igbo land e.g. Ofo, Aziza, Orji, Uzuh etc.
(i) Children names have been formulated based on the order for which children were born such as ‘Okpara’ for the first male children; Ada for the first female child etc.
Igbo villages bear names of mostly the founders. A town can bear a name as follows; Umuobom, Ndi-Izuogu, Ogwu, Nkerefi etc. In the first one, Umu means children and Obom may perhaps be the first settler or the ancestral father of all the inhabitants the par-ticular place. In the second name, Ndi means people of Izuogu probably because it in-cluded both his own children and his slaves. The prefix, Ndi is mostly used in the settle-ments created by former slave merchants mostly from Arochukwu. Some communities are named descriptively to signify the circumstances of its existence or the terrain and physical features of the specific location such as Ikpa and/or Ikpa-Okoli etc. Ikpa means a free range and probably located by Okoli who was the ancestral father or first settler in the location.
A place can also bear names used for the commemoration of a significant clan figure, historical event, or named after towns and cities of the ancient Cush and Nubia where the people originated. For instance, Asaba town across the Niger River was named after the original country of Igbo people, Saba, after one of the sons of Ham, the son of Noah in the bible. Unubi was also named after Nubia, one of the most powerful ancient empires created by the Saba people out of the land of Cushites, who were also the descendants of Ham (Gen. 10:6-8; Isa. 18:1; Jer. 13:22). RELIGION AND SACRED BELIEFS OF IGBO PEOPLE
3.0 Introduction
This chapter is designed to answer the question; “What is the people’s philosophy of life in general?’ Igbo people believed that religious faith and philosophical understanding are complementary. They combined ethical and supernatural beliefs into a spiritualistic way of life based on the belief that the soul is a prisoner of the body. The soul would be freed at death and reincarnated in a higher or lower form of life, depending on the degree of virtues achieved. Religion therefore, is a way of life while it controlled all aspect of Igbo culture and tradition. In general, Igbo belief system revolved around one God “Chukwu” who rule heaven and earth. Their God is omnipotent and omnipresent spirit. However, they also believed that to reach this mighty spirit, intermediary agents are necessary. One of the greatest agents was the spirit called “Ala “. It was said to be the same angel that guided Ishmael to the land of gold called Havilar/Shur at the eastern part of Egypt after he left his father’s country. Ala, the superior guiding angel of Igbo people was responsi-ble for morality, fertility and general conduct of the people. It was also their belief that more than Ala, God almighty appointed several other spirits to work for the general guid-ance of His creation including “Chi” generally accepted as personal spirit of individual Igbo person. Every other spirit reported to Ala, who ultimately reports to Chukwu who resides in heaven.
3.1 Origin of Igbo Religion
The belief system adopted by Igbo people came from their last empire, Nubia. The re-ligion was identified as Coptic Christianity. Fundamentally, the religion was closely in-tertwined with every thing else, from the daily task to the most exalted rituals. In the an-cient city of Aksum, there was a very powerful emperor called Ezana who was converted to Christianity by two Syrians, Frumentus and Adessius. After accepting the faith, he made it the state religion. While in Aksum, Frumentius played very important role in the emperor’s court. After the fall of Aksum and subsequently, Nubia or Cush, the people scattered to various locations in Africa. Igbo people were part of those who left with this belief into their present homeland in West Africa. .
When Europeans arrived in West Africa in the 19th century AD, they were able to con-vince the people that Coptic Christianity was equivalent to paganism, especially as they were looking for foothold to colonize the people. How could a people who believe in one indivisible almighty God be pagans? As far as history can tell, Igbo people had always been religious. However, Coptic Christianity may appropriately be described as primi-tive religion rather the paganism. This is because it lacked the body of sacred scriptures and formal written body of theology equivalent to the Bible of the European Christianity. Igbo religion therefore, was an integral piece within the rest of the people’s culture.
HIGHLY RECOMMENDED:
They Lived Before Adam ((Prehistoric Origins of the Igbo The Never Been Ruled)) ~ Catherine Acholonu
Murder at Montpelier: Igbo Africans in Virginia ~ Douglas B. Chambers
Migration And The Economy: Igbo Migrants And The Nigerian Economy 1900 To 1975 ~ Mathias Mgbeafulu
Ndi Ichie Akwa mythology and folklore origins of the Igbos ~ I. N. C Nwosu
African Christianity Rises Volume Two: Eucharistic Inculturation in Igbo Catholicism ~ David Asonye Ihenacho
Overcoming Women's Subordination in the Igbo African Culture and in the Catholic Church: Envisioning an Inclusive Theology With Reference to Women ~ Rose N. Uchem
Igbo-English English-Igbo Dictionary and Phrasebook (Hippocrene Dictionary & Phrasebook) ~ Nicholas Awde
Traditions of Igbo Origin: A Study of Pre-Colonial Population Movements in Afric ~ John N. Oriji
African Christianity Rises Volume One: A Critical Study of the Catholicism of the Igbo People of Nigeria ~ David Asonye Ihenacho
Law and Justice in Post-British Nigeria: Conflicts and Interactions Between Native and Foreign Systems of Social Control in Igbo (Contributions in Comparative Colonial Studies) ~ Nonso Okereafoezeke
Igbo Women and Economic Transformation in Southeastern Nigeria, 1900-1960 (African Studies) ~ Gloria Chuku
African Cultural Values: Igbo Political Leadership in Colonial Nigeria, 19001996 (African Studies) ~ Raphael Chijioke Njoku
IMF and World Bank Announce US$12.3 billion in Debt Relief for the Democratic Republic of the Congo
2 Jul 2010 12:20 Africa/Lagos
IMF and World Bank Announce US$12.3 billion in Debt Relief for the Democratic Republic of the Congo
KINSHASA, Dem. Rep. of Congo (DRC) July 2, 2010/African Press Organization (APO)/ -- The International Monetary Fund (IMF) and the World Bank's International Development Association (IDA) have decided to support US$12.3 billion in debt relief to the Democratic Republic of the Congo (DRC).
The decisions by the Board of Directors of both institutions1 will generate total debt service savings of US$12.3 billion, which include US$11.1 billion under the enhanced Heavily Indebted Poor Countries (HIPC) Initiative, and US$1.2 billion under the Multilateral Debt Relief Initiative (MDRI). Debt relief from the IMF will total US$491 million and from the World Bank's IDA US$1,832 million, with the remainder expected to come from bilateral and commercial creditors. As a result of this relief, the DRC will no longer face a heavy debt service burden in relation to its revenue and foreign exchange resources.
The Boards determined that the country has implemented the policy measures (“triggers”) required to reach the completion point, a stage in which debt relief from both the HIPC Initiative and MDRI becomes irrevocable. The triggers included satisfactory implementation of the country's poverty reduction and growth strategy, maintenance of macroeconomic stability, improvements in public expenditure and debt management, and improved governance and service delivery in key social sectors such as health, education and rural development.
“Reaching the HIPC completion point demonstrates the significant progress that the DRC authorities have made over the past several years in strengthening macroeconomic policy management and performance following a devastating decade-long conflict that destroyed the country's economic and social infrastructure,” said the IMF's Mission Chief for the DRC, Brian Ames. “The conditions for reaching the HIPC completion point provided the authorities with a policy reform framework that guided their efforts to enhance macroeconomic stability, address weaknesses in public financial management and economic governance, and reform the social sectors. Progress in each of these areas also sets a solid foundation for advancing the country's development agenda going forward,” he added.
“We recognize the government's huge efforts toward reaching Completion Point. This could be a turning point in DRC's long troubled history,” said Marie-Françoise Marie-Nelly, World Bank Country Director for DRC. "Going forward, strengthening the rule of law, improving governance – especially in the oil and mining sectors – and improving the business climate are essential next steps to benefit the most vulnerable Congolese citizens,” she added.
The Democratic Republic of the Congo becomes the 30th country to reach the completion point under the HIPC Initiative. The completion point marks the end of the HIPC process for the DRC, which started in July 2003 when the Executive Boards of the IMF and the World Bank agreed that it had met the requirements for reaching the decision point, at which countries start receiving debt relief on an interim basis.
Note to Editors
The HIPC Initiative
In 1996, the World Bank and IMF launched the HIPC Initiative to create a framework in which all creditors, including multilateral creditors, can provide debt relief to the world's poorest and most heavily indebted countries to ensure debt sustainability, and thereby reduce the constraints on economic growth and poverty reduction imposed by the unsustainable debt-service burdens in these countries.
To date, 36 HIPC countries have reached their decision points, of which 30, including the Democratic Republic of the Congo, have reached the completion point.
The MDRI
Created in 2005, the aim of the Multilateral Debt Relief Initiative (MDRI) is to reduce further the debt of eligible low-income countries and provide additional resources to help them reach the Millennium Development Goals (MDGs). Under the MDRI, three multilateral institutions—the World Bank's International Development Association, the International Monetary Fund and the African Development Fund—provide 100 percent debt relief on eligible debts to qualifying countries normally at the time they reach the HIPC Initiative completion point.
For more information on the Democratic Republic of the Congo, please visit: http://www.imf.org/external/country/COD/index.htm or www.worldbank.org/drc
For more information on debt relief, click:
http://www.imf.org/external/np/exr/facts/hipc.htm,
http://www.imf.org/external/np/exr/facts/mdri.htm and
http://go.worldbank.org/83PZB7FH80.
Source: International Monetary Fund (IMF)
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IMF and World Bank Announce US$12.3 billion in Debt Relief for the Democratic Republic of the Congo
KINSHASA, Dem. Rep. of Congo (DRC) July 2, 2010/African Press Organization (APO)/ -- The International Monetary Fund (IMF) and the World Bank's International Development Association (IDA) have decided to support US$12.3 billion in debt relief to the Democratic Republic of the Congo (DRC).
The decisions by the Board of Directors of both institutions1 will generate total debt service savings of US$12.3 billion, which include US$11.1 billion under the enhanced Heavily Indebted Poor Countries (HIPC) Initiative, and US$1.2 billion under the Multilateral Debt Relief Initiative (MDRI). Debt relief from the IMF will total US$491 million and from the World Bank's IDA US$1,832 million, with the remainder expected to come from bilateral and commercial creditors. As a result of this relief, the DRC will no longer face a heavy debt service burden in relation to its revenue and foreign exchange resources.
The Boards determined that the country has implemented the policy measures (“triggers”) required to reach the completion point, a stage in which debt relief from both the HIPC Initiative and MDRI becomes irrevocable. The triggers included satisfactory implementation of the country's poverty reduction and growth strategy, maintenance of macroeconomic stability, improvements in public expenditure and debt management, and improved governance and service delivery in key social sectors such as health, education and rural development.
“Reaching the HIPC completion point demonstrates the significant progress that the DRC authorities have made over the past several years in strengthening macroeconomic policy management and performance following a devastating decade-long conflict that destroyed the country's economic and social infrastructure,” said the IMF's Mission Chief for the DRC, Brian Ames. “The conditions for reaching the HIPC completion point provided the authorities with a policy reform framework that guided their efforts to enhance macroeconomic stability, address weaknesses in public financial management and economic governance, and reform the social sectors. Progress in each of these areas also sets a solid foundation for advancing the country's development agenda going forward,” he added.
“We recognize the government's huge efforts toward reaching Completion Point. This could be a turning point in DRC's long troubled history,” said Marie-Françoise Marie-Nelly, World Bank Country Director for DRC. "Going forward, strengthening the rule of law, improving governance – especially in the oil and mining sectors – and improving the business climate are essential next steps to benefit the most vulnerable Congolese citizens,” she added.
The Democratic Republic of the Congo becomes the 30th country to reach the completion point under the HIPC Initiative. The completion point marks the end of the HIPC process for the DRC, which started in July 2003 when the Executive Boards of the IMF and the World Bank agreed that it had met the requirements for reaching the decision point, at which countries start receiving debt relief on an interim basis.
Note to Editors
The HIPC Initiative
In 1996, the World Bank and IMF launched the HIPC Initiative to create a framework in which all creditors, including multilateral creditors, can provide debt relief to the world's poorest and most heavily indebted countries to ensure debt sustainability, and thereby reduce the constraints on economic growth and poverty reduction imposed by the unsustainable debt-service burdens in these countries.
To date, 36 HIPC countries have reached their decision points, of which 30, including the Democratic Republic of the Congo, have reached the completion point.
The MDRI
Created in 2005, the aim of the Multilateral Debt Relief Initiative (MDRI) is to reduce further the debt of eligible low-income countries and provide additional resources to help them reach the Millennium Development Goals (MDGs). Under the MDRI, three multilateral institutions—the World Bank's International Development Association, the International Monetary Fund and the African Development Fund—provide 100 percent debt relief on eligible debts to qualifying countries normally at the time they reach the HIPC Initiative completion point.
For more information on the Democratic Republic of the Congo, please visit: http://www.imf.org/external/country/COD/index.htm or www.worldbank.org/drc
For more information on debt relief, click:
http://www.imf.org/external/np/exr/facts/hipc.htm,
http://www.imf.org/external/np/exr/facts/mdri.htm and
http://go.worldbank.org/83PZB7FH80.
Source: International Monetary Fund (IMF)
Hot Topics
Patterson-UTI Reports Drilling Activity for June 2010
Jonas Brothers Update Tour Schedule With New Latin American and European Dates
IMF and World Bank Announce US$12.3 billion in Debt Relief for the Democratic Republic of the Congo
National Federation of the Blind to Debut Car That Can Be Driven Independently by the Blind at Rolex 24
Berkery Noyes Releases First Half 2010 Media Industry Merger & Acquisition Trends - Multiple Opportunities
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Gulf Oil Spill
2010 World Cup
Summer Health & Safety
Thursday, July 1, 2010
Come And See Glamrock City At The Eko International Film Festival On July 7
Glamrock City: A Love Story
A thrilling tale of the femme fatale, "ART ET DECES aka Glamrock City," written and directed by Christophe Kourdouly and Stéphane Jauny, screened at the Marche on May 19th. Produced by Antetime Production, the film is of two girls who in search of inspiration kill men to capture their last breath of life and create Art from Death for their next painting exhibition. The film showed great emotion and an intriguing plot line that keeps your attention. In a twist, the directors listed above, including the third director, Luc Job, casted themselves into the final scene. An emotional and riveting tale, Glamrock City is a story of love taken to the extreme.
DATE: JULY 7, 2010
VENUE: EKO INTERNATIONAL FILM FESTIVAL, GENESIS DELUXE CINEMAS, THE PALMS, LEKKI, LAGOS, NIGERIA.
TICKET: N5, 000 ONLY
Evangelist to Jump From Plane in Chains
1 Jul 2010 15:42 Africa/Lagos
Evangelist to Jump From Plane in Chains
OTTAWA, Ill., July 1 /PRNewswire/ -- What do the Bible, a parachute and a pair of handcuffs have in common? Escape Artist Anthony Martin...
Martin, a nationally-recognized escape artist turned evangelist, has announced plans to attempt a "Leap of Faith," in Ottawa, Ill., July 13, at 2 p.m. Martin will be handcuffed by an area locksmith before donning a parachute and leaping from an aircraft at 14,000 feet. He will have to free his hands in order to deploy the parachute and save his life. Martin, 44, an escape artist who has been featured four times in Ripley's Believe It or Not, has reserved July 14 as a rain date should weather conditions prohibit the attempt.
The handcuffs for the escape attempt will be supplied by a Joliet locksmith and verified to be legitimate and unaltered before the leap. The escape is being made possible by the sponsorship of Skydive Chicago, which will both prepare Martin and film the attempt at its skydiving facility located at 3215 E 1969th Road in Ottawa, Ill.
The film of the stunt will be shown at Martin's evangelistic outreaches.
Aerial escapes have been a signature stunt for Martin, who has escaped from a locked box thrown from an airplane as well as a similar handcuffed jump over the Snake River Canyon for the Discovery Channel.
Martin, a Christian since childhood, has been using his unusual talents to evangelize and promote his Christian beliefs for the past 12 years. Ambassador In Chains Ministries, founded by Martin, was launched in 1998 as a resource for local churches. Details of the ministry are available on his website at www.anthony-escapes.com. Martin said he uses his escapes as a metaphor for escaping eternal death through repentance and faith in Jesus Christ.
For the moment, Martin will be preoccupied with the prospect of temporal death while he plummets to the Earth at 180 miles per hour. Martin estimates his body position and altitude at the time of the jump should give him between 40 and 50 seconds to free himself if he is to survive.
For more information please visit these helpful websites: www.anthony-escapes.com or www.skydivechicago.com.
Source: Ambassador In Chains Ministries
CONTACT: Skydive Chicago, +1-815-433-0000
Web Site: http://www.anthony-escapes.com/
http://www.skydivechicago.com/
Evangelist to Jump From Plane in Chains
OTTAWA, Ill., July 1 /PRNewswire/ -- What do the Bible, a parachute and a pair of handcuffs have in common? Escape Artist Anthony Martin...
Martin, a nationally-recognized escape artist turned evangelist, has announced plans to attempt a "Leap of Faith," in Ottawa, Ill., July 13, at 2 p.m. Martin will be handcuffed by an area locksmith before donning a parachute and leaping from an aircraft at 14,000 feet. He will have to free his hands in order to deploy the parachute and save his life. Martin, 44, an escape artist who has been featured four times in Ripley's Believe It or Not, has reserved July 14 as a rain date should weather conditions prohibit the attempt.
The handcuffs for the escape attempt will be supplied by a Joliet locksmith and verified to be legitimate and unaltered before the leap. The escape is being made possible by the sponsorship of Skydive Chicago, which will both prepare Martin and film the attempt at its skydiving facility located at 3215 E 1969th Road in Ottawa, Ill.
The film of the stunt will be shown at Martin's evangelistic outreaches.
Aerial escapes have been a signature stunt for Martin, who has escaped from a locked box thrown from an airplane as well as a similar handcuffed jump over the Snake River Canyon for the Discovery Channel.
Martin, a Christian since childhood, has been using his unusual talents to evangelize and promote his Christian beliefs for the past 12 years. Ambassador In Chains Ministries, founded by Martin, was launched in 1998 as a resource for local churches. Details of the ministry are available on his website at www.anthony-escapes.com. Martin said he uses his escapes as a metaphor for escaping eternal death through repentance and faith in Jesus Christ.
For the moment, Martin will be preoccupied with the prospect of temporal death while he plummets to the Earth at 180 miles per hour. Martin estimates his body position and altitude at the time of the jump should give him between 40 and 50 seconds to free himself if he is to survive.
For more information please visit these helpful websites: www.anthony-escapes.com or www.skydivechicago.com.
Source: Ambassador In Chains Ministries
CONTACT: Skydive Chicago, +1-815-433-0000
Web Site: http://www.anthony-escapes.com/
http://www.skydivechicago.com/
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