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ODINALA SUCCESS STORY

The Center for Igbo Arts and Culture (CIAC), in its effort towards the strengthening and growth of the Igbo language and culture, in December, 2010, commenced bi-annual publication of ODINALA, the first bi-lingual English/Igbo Resource Magazine assembled to advance the fight for resuscitating our dying Igbo language. The magazine is dedicated solely to the arts, culture and essence of NdiIgbo, striving to ensure their place in our national cultural heritage.

ODINALA is not only packaged to awaken interest in Igbo, but also serves as a handy tool for the learning of the language and understanding the people, while sustaining same among our children and people in the Diaspora, who are eager to rediscover themselves and stay in touch with their heritage.

The Spectator in a front page article on May 31st 1968 lamented: “ For the first time in our history, Britain has become an active accomplice in the deliberate slaughter of hundreds of Thousands of men, women, and children whose only crime is that of belonging to a proscribed nation: in short an accomplice in genocide. And the British people together with a supine opposition have averted their eyes and let the Government pursue its shameful way without hindrance.”

Onye na-ele otu ihe si aga n’iru ibe akwụkwọ Oederede mkpụrụ abali iri atọ na otu nke Mee,1968 kwara arịrị:

“nke mbụ n’ime akụkọgara aga gbasara anyị, Briten a bụrụla ndi nsonye ha pụtara ihe n’ogbugbu akpacha anya gbu puku kwuru puku ụmụ nwoke, nwaanyi, na umuaka ndi nani ihe ha mere bụ i sonye n’obodo a machiri a machi: n’eziokwu ha bụ ndi nsonye n’ogbugbu mkpochapu agbụrụ.

The different ethnic groups in ANigeria, the Igbo are without a doubt,one of the most remarkable. So remarkable, indeed, that some have even traced their ancestry to biblical Israel, as the far-flung descendants of Jacob, the Jewish patriarch. Gad, Jacob’s seventh son, is said to have had three sons who settled in South-eastern Nigeria. These sons; Eri, Arodi and Areli, are believed to have fathered clans in Igbo-land and to have founded such Igbo towns as Aguleri, rochukwu, Owerri and Umuleri.

Abia n’etiti agbụrụ dị iche iche na ANaijiria, ndi Igbo na-arụghi ụka, so na ndi kara pụta ihe. Ha pụtara ihe nke ọma, nke n’ụfọdụ chọpụtara na ha bụ agbụrụ sitere n’Izrel di n’akwụkwọ nsọ, ụmụ nne Jacob,
onye ndu ndi Jew. Gad, nwa nwoke Jacob nke asaa, k’ekwuru mụtara ụmụ nwoke atọ, ndi ekwuru gara biri n’ọwụwa anyanwụ Naijiria.
Ụmụ nwoke atọ a; Eri, Arodi na Areli,k’ekwenyere mụtara ọtụtụ ezinaụlọ n’ala Igbo ma wubekwa obodo Igbo dika Aguleri,
Arochukwu, Owerri na Umuleri.

ICON PROF OKEKE

Early Life

Christopher Uchefuna Okeke was born on 30 April 1933 in Nimo, Njikoka Local Government Area of Anambra State, Nigeria, to Isaac Okonkwo Okeke and Monica Mgboye Okeke (née Okoye).Between 1940 and 1953, he attended St. Peter Claver’s (Primary) School, Kafanchan,

ONYE PỤRỤ ICHE

Uche Okeke
Mmalite Ndụ

A mụrụ Christopher Uchefuna Okeke na mkpụrụ abali iri atọ nke ọnwa Eprel, afọ 1933 na Nimo, okpuru ọchịchị Njikoka, Steeti Anambra, Naijiria, nye Okonkwo Okeke na Monica Mgboye Okeke (Okoye tupu ọ lụa di).

Steve Oko asks why South-East governors and po­litical leaders have maintained stoic silence in the face of the perceived persecution of their people and on issues affecting the general well-being and welfare of NdiIgbo, contrary to reactions in other geo-political zones.

The disposition of gover­nors of South Eastern States, vis-à-vis issues con­cerning their States or the entire zone, leaves much to be desired. More often than not, these first citizens of their respective States choose to be reticent on critical issues affecting their people and indeed NdiIgbo in general.

The reason for their taciturni­ty, though best known to them, has become worrisome and a source of concern to the people of the zone, who keep wonder­ing why their leaders are ‘cutting liver’.

 

It still remains a puzzle and indeed an embarrassment that far-away Ekiti State governor, Ayodele Fayose, was the first to openly condemn the recent arrest, in a manner akin to ab­duction, of 76 hapless farmers from Ugwuleshi community in Awgu Local Government Area of Enugu State by “fake solders,” following a clash with marauding Fulani herdsmen, when South-East Chief Execu­tives were still chicken-hearted to speak out.

AKA NA-ACHỊ STEETI NDỊ DỊ NA ỌWỤWA ANYANWỤ NA NDỊ NDU HA A BỤ NDỊ ỤJỌ?

Nke Steve Oko

Steve Oko jụrụ ihe mere ndị gọvanọ nọ n’ọwụwa anyanwụ nakwa ndi ndu okwe ndọrọ-ndọrọ ji gba nkịtị n’iru oke mkpagbu a na-akpagbu ndi ha nakwa ihe ndi ọzọ metụtara ọdịmma NdiIgbo, bu nke a dighi otu a n’agbụrụ ndi ọzọ.

 Akparamagwa ndi govano na-achi steeti ndi di n’owuwa anyanwu, dika o si metuta ihe gbasara steeti ha, bu nke jọgburu onwe ya. Ọtụtụ mgbe, umu ama-ala izizi ndi a nke steeti ha na-ahọrọ igba nkiti n’ihe nsogbu ndi na-adakwasi ndi ha nakwa NdIgbo gburu-gburu. Agba mụ nkiti ha, bu nke ọ bụ nani ha ma ihe kpatara ya, e butela mgbakasi aru n’oke echiche nye ndi ha na-achi, nke na ha na-eche ihe kpatara ndi dike ha ji ‘eme egwu-egwu’.

Ọ ka bu ihe mgbagwoju anya nakwa ihe ihere na govano steeti Ekiti nọ ebe di anya, Ayodele Fayose, bụ ya bu onye mbụ katọrọ mnwụchi e mere na nso-nso a, bu nke e mere dika ntọrọ ndi ọrụ ugbo mmadu iri asaa na isii e nweghi isi ọma, na mpaghara Ugwuleshi n’okpuru ọchịchị Awgu nke steeti Enugu site n’aka ndi ‘agha adigboroja’, mgbe ha na ndi Fulani ọchị ehi mesiri mkpọtụ, ebe aka na-achị gasị steeti dị n’ala Igbo ka tachiri ọnụ ha dika mmiri doro edo.

OSU CASTE SYSTEM: A DEAD MYTH OR A REALITY?

By Emeka Mamah, Vincent Ujumadu, Anayo Okoli, Chidi Nkwopara & Peter Okutu

Sixty eight years after the United Nations General Assembly adopted the Universal Declaration of Human Rights and banned slavery in 1948, some communities in Igbo land are still discriminating against those they still regard as slaves. Investigations revealed that in some of these communities where people discriminate against the so-called slaves, those who celebrate themselves as free-born do not allow the slaves marry their daughters just as their sons do not marry those they regard as sub-humans.

To drive home the point, some parents give their children, pejorative names like Ohuabunwa meaning slaves are sub-humans. Although the situation is slightly different in Anambra and Abia States, the issue of slavery is still causing problems in many communities of Enugu and Imo States.

USORO OSU N’IME OBODO: NKWENYE ASỊ NWỤRỤ ANWỤ K’ỌBỤ NKE MERE EME?

Nke Emeka Mamah, Vincent Ujumadu, Anayo Okoli, Chidi Nkwopara na Peter Okutu

 Afo iri isii na asato otu mba uwa United Nation kwekoritasiri ma weputa nkwuputa ihe nketa mnweta mmadu nke ozurumba onu ma mechie igba ohu n’afo 1948, otutu ime-ime obodo n’ala Igbo ka na-akpa oke n’ebe ndi ha na-ahuta ka ohu nọ. Ihe nchoputa n’egosi n’otutu ime-ime obodo ebe ndi mmadu na-akpa oke nye ndi ahu a kporo ohu, ndi kporo onwe ha nwa-afo a dighi ekwe ka ndi ohu ahu luau mu ha nwaanyi dika umu ha nwoke a dighikwa alu ndi ahu ha were ka mmadu ezughi oke.

Iji kapia okwu onu, ufodu nne na nna na-agu umu ha aha isu imi dika Ohuabunwa. N’agbanyeghi n’onodu a di iche na Steeti Anambra na Abia, okwu gbasara osu ka na-ebute okwu, o kachasi n’otutu ime-ime obodo na Steeti Enugu na Imo.

NDỊIGBO: WHAT IS YOUR FATE?
By Acho Orabuchi (a_orabuchi@yahoo.com)

I heard the inherent consterna­tion in the voices and tone of NdiIgbo in the Diaspora during every discussion concerning their fate in Nigeria. On the one hand, they often reminisce about the pre-civil war status of the Igbo, in­cluding all the cultural variables that formed who we were. It was a scintillating feeling in­deed. On the other hand, some became nau­seated with not only the ailing condition and well-being of NdiIgbo in Nigeria today, but also the vivid image of the portentous nature of the survival of the next generation of the Igbo.

I reflected on my 2004 New Year message to NdiIgbo in the Diaspora, which is aptly relevant today, in the light of all the recent ethnic tensions in Nigeria. Here are the excerpts:

NDỊIGBO: GỊNỊ BỤ ÈKÈ CHI ỤNỤ?

Nke Acho Orabuchi

 

A nụrụ m ihe oke egwu n’olu na ụda olu NdiIgbo bi mba ndi ọzọ mgbe ọ bụla ha na-akpa maka ọnọdụ ha n’ime Naijiria. N’aka nke ọzọ, mgbe ụfọdụ ha e cheta ọnọdụ NdiIgbo tupu a lụa agha, tinyere mgbanwe ọdịnala niile mere anyi ihe anyi bụ. Ọ bụ echiche na-enwu ka ọkụ n’eziokwu. N’aka nke ọzọ, ọ bụghị nanị ọnọdụ ọjọọ na ọdị mma NdiIgbo n’ime Naijiria na-enu ụfọdụ agbọọ, kama inyoga pụtara ihe gbasara ajọ ọnọdụ nkulite agbụrụ ndị Igbo n’ọdịniru.

 

A tụgharịrị m uche n’ozi afọ ọhụrụ nke afọ 2004 nke m degaara ndi Igbo nọ n’uzo ije, bu nke ka bara uru taa banyere tigbue zọgbue nke agbụrụ juputara na Naijiria ugbu a. Otu a k’esi depụta ya:

 

OSI ITE

IGBO FOODS/ERIMERI NDỊIGBO

Ofe Nsala (white soup)

Written by Chinenye Eseke

 

Nsala Soup is popular in the South-eastern part of Nigeria. Some people prefer to call it “white soup” because the soup requires little or no palm oil. Most times, it is the desired meal for Igbo pregnant women or mothers who had just delivered babies. The reason is not far-fetched, as ingredients used to prepare the soup aids digestion and prevents irritation that may occur during prenatal and postnatal periods.

ERIMERI NDỊIGBO

Ofe Nsala

Nke Chinenye Eseke dere

 

Ofe nsala bụ nke a maara nke ọma na mpaghara ọwụwa anyanwụ Naijiria. Ụfọdụ ndị mmadụ họọrọ ịkpọ ya “white soup” (ofe ọcha) n’ihi na ya bụ ofe chọrọ nani ntakiri maọbụ etinyeghi mmanụ ma ncha. Mgbe ụfọdụ, ọ bụ ofe mmasi nye ụmụ nwaanyi Igbo dị ime maọbụ ndi nne mụrụ ụmụ ọhụrụ. Ihe kpatara nke a adighi anya, nri ngwa eji esi nsala na-enyere mgbarị nri aka ma na-egbochikwa ọkọ arụ nwere ike ịdaputa mgbe adi ime nakwa mgbe a mụsịrị nwa.

 

Erimeri ọma a di mma maka ụbọchị jụrụ oyi mmiri zoro maka ihi ụfụ ose ya. K’osila di, e were ya dika ofe adighi egbu oge nke oge ọ na-ewe iji si ya nakwa ngwa ofe ya di ntakiri. O nwere ike ị bụ ya mere mmadu dum ma nwoke ma nwaanyi jiri nabata ya. Ya bu ofe yiri Afia Efere, bu ụdịrị ofe ọcha ndi Efik nani ndiiche ya bu ngwa ofe isi ọma ndị ọzọ a na-etinye n’Afia Efere.

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In Igbo culture, the masquerade embodies the spirit and human worlds. The mystique Isurrounding the masquerade is one key component of Igbo culture that survived Western inuences. It is generally believed in Igboland that the masquerade is a spirit which springsfrom the soil. Depending on your point of view, this may be true or a myth.Masquerades are classied into categories based on specialization. There are dreadful ones that

perform only during such serious occasions as burial of kings or at rituals. There are others which enforce order, entertain and expose evil in the society. They are classied as visible and invisible spirits. Visible spirits participate in traditional festivals, while the invisibles keep order and stalk the village at night. They possess particular attributes including warrior-like prowess, mystical