Ikechukwu Anthony, Kanu

This paper has studied the dimensions of Igwebuike. As a unifying concept of African thought, especially, Igwebuike is understood as that aspect concerning the human person’s conception of the spiritual and material universe in which they live. It is an explanatory theory or principle that interprets the puzzle of our complex relationship with the non-corporal world and human social life, that is, the major social institutions that ensure social continuity and group identity, and further underpins the epistemological manifestations of the human person’s universe. This piece has studied the dimensions of Igwebuike, which include its place within the theater of being, and its literal and linguistic meanings. It also focused on the anthropological and epistemological foundations of Igwebuike, and also its ontological and cosmological foundations. This work, although it has studied the linguistic and literal senses of Igwebuike, goes further by focusing on the philosophical dimension of the concept. The method of inquiry employed for the purpose of this research is the Igwebuike complementary approach.

Human beings are by nature enshrined in an inescapable world - hood web called language. As a symbolic construction and human agenda setting in semantic space, language ensures the application of social meaning, control, culture and social knowledge. As a re sult of the place that language occupies in the integration, interpretation and internalization of convention for the state of affairs of sociality, it is not surprising that it has always been an attractive area and a fascinating topic for philosophers. T he history of philosophical thinking about language is almost impossible to separate from the history of logic and indeed the entire history of philosophy. This piece argued that human beings do not live in the world without the agency of language which be comes the medium of expression within particular societies. It is based on this understanding (that the real world of a people is based on their language habits) that this paper employed Igwebuike as an ontological toolbox that forms the trajectory system of the Igbo - African world. Within the context of Igbo - African philosophy of language, this piece argued for the necessity of the use of the word “Igwebuike” as it captures and communicates the Igbo - African world. Igwebuike is the form (and symbolic) of the Igbo - African mental being, and thus, the gateway to Igbo - African philosophy. Beyond the literal understanding of Igwebuike (Igwe - number; bu - is; ike - strength) as ‘there is strength in number’, it captures the Igbo philosophy of relationality, complementar ity and interconnectedness of reality. The objective of this work is to discover the centrality of language within philosophy and thus give correct bearing to philosophy. For the purpose of this piece, the Igwebuike holistic approach will be employed.

This work is a search for the basis of intersubjectivity in the African worldview conceptualized in Igwebuike philosophy. This piece found the basis of intersubjectivity of the African reality in Chi, which carries a variety of meanings among the Igbo - Afri can people. However, the nuance of Chi that is employed here is that which understands it as the divinity in every human person or the spark of the divine in created things. It understands Chi as the thumb print or mark of Chukwu in each and every one of u s that places the other in a special place in relation to the self. This piece revealed that although Chi is a religious reality, it is conservative of the social institutions of the Igbo - African people. If I and the other have the thumb print of the same Chukwu, the spark of the Supreme Being, it then means that we relate in a special way that goes deeper than our individualities. This work, therefore, argued that our rootedness in Chukwu through Chi is what makes the other a part of me. To treat the other in a way that is undeserving of the divine mark in him or her not only affects the person(s), but the ontological structure to which I also belong and, thus, myself. The importance of Chi in this study is that the belief in Chi is as universal to the Igbo - speaking people as the belief in Chukwu, and it is a fundamental and outstanding characteristic of Igbo social structure and collective temperament. For the purpose of this study, the Igwebuike holistic approach of inquiry was adopted. Chi provides a cent ral and satisfying framework for the understanding of the interrelatedness and individuality of the Igbo - African reality.

This work is a response to the questions within African philosophy and African traditional religion: the question of the underlying principle in both fields of study. It is a contribution to the ongoing investigations in the areas of African philosophy and African traditional religion in search for the keys to the understanding of both fields. This piece argued , contrary to the positions of Mbiti and Koech, that the key to understanding African traditional religion is Igwebuike. It also argued , in relation to African philosophy , that Igwebuike is the in tricate web of African philosophy . It has remained constant in the midst of the changes in the history of African philosophy, and has continued to persist through changes. It argued that its sense of harmony, community, complementarity and solidarity have been expressed in virtually all the perspectives of African philosophers , from the time of Tempels to the contemporary era. This position was based on the fact that Igwebuike is based on or captures the African worldview which shapes African philosophy an d religion. The method inquiry employed for the purpose of this investigation is the Igwebuike approach, which understands reality within the parameters of complementarity.

Contrary to the opinion of some scholars which holds that science is independent of particular worldviews in its presuppositions and method, this paper argues that although the presuppositions of science have no worldview content, science may provide evidence that has a bearing on a certain worldview . This dependence on a worldview is what gives science some level of political autonomy ; that is, some kind of scientific citizenship in philosophy that gives credence to a form of local knowledge , and thus, gives voice to a group of people. This is very important as science and technology is not just about doing or making by hand ; it involves not only human activities, but also the skills of the crafts- man or woman, which does not leave out the ar t of the human mind that does the manufacturing. It is on this basis that this paper studies Igwebuike as the basis for science and technology in Africa. Igwebuike falls within the parameters of the art of the African mind. It shapes the African thinking a s it is the basis of the African logic. At this point, science and technology become a revelation of the Igwebuike framework. This piece, therefore, studied how Igwebuike impacts on science and technology through its determination of the logic (nka) employ ed in science and technology. It discovered that the African worldview conceptualized in Igwebuike is capable of a science that is anchored on the structure of the African world. For the purpose of this study, the Igwebuike complementary method of inquiry was employed.

The questions that have been looming at the thoughts of many African theologians for years have been: How can the Christian faith be made to be at home in Africa, in such a way that it harmo nizes with African beliefs and practices, thus becoming the religion of the African people? What is the relationship between African traditional religion and culture with the Christian faith? Does being a Christian mean that I should distance myself from m y traditional religious and cultural heritages? It is from this background that Igwebuike theology emerges as an African theology , posting that effort towards evangelization must begin from the understanding of the African worldview and the incorporation of such in the processes of the communication and learning of the Christian faith. This work presented the theology of African typo logy ( u di, meaning type, kind or nature) within the context of Igwebuike theology , with a view to creating a balance in the midst of the conflicts between Christianity and African religion and culture by connecting the events of the New Testament to events and persons in African traditional religion and culture. This connection is such that the events, persons, realities, etc., in African traditional religion and culture find meaning and fulfillment in the New Testament Scriptures. The Igwebuike theology of u di has created an aperture for further dialogue of culture with faith. It provided a deeper meaning and wider capacity for the application of the concept , ‘typology’. It has contributed to the continuous search for better ways of making the Christian fai th feel at home in Africa, and also making it possible for the redemption of the African culture through its interaction with faith. For the purpose of this study, the Igwebuike theoretical framework , which emphasizes beginning from and valuing what is kno wn, and using what is already known as a stepping stone to get to the unknown , was adopted

Right from traditional African philosophy, down to its modern and contemporary era, there has been a strong link between African philos ophy and language, underlined by the principle of complementarity. This is not disconnec ted with Placid Tempels’ employment of force to explain being, and Alexis Kagame’s NTU, as the underlying principle of reality. Pantaleon Iroegbu explained being as belon gingness. In the thoughts of Innocent Asouzu, Ibuanyidanda, was used to explain the compl ementary nature of reality. In the face of ever growing complexities, African philosop hers have continued to employ African categories for the search for solutions to African problems. At a time like ours when many African governments have failed in national develop ment, especially in their ability to improve the social welfare of her people through th e provision of social amenities like quality education, portable water, transportation, good roads, good medical amenities, security of lives and property, basic infrastructur e, etc., this work employs Igwebuike philosophy, another African category, as a framewor k for Africa’s development. It develops a model of development which is inclusive and wholistic, and traces Africa’s problem of underdevelopment to the employment of no n-inclusive political and economic institutions. For the purpose of this research, the hermeneutic and Wholistic indigenous method of inquiry was employed.