This book explores in depth Ikpu-ala as a social justice value in the Igbo social justice system. The traditional social justice concept of ikpu-ala provides an important conceptual framework through which adult Igbo Christians can engage in a critical and conscious theological reflections upon how they can make the Igbo Christian community fully authentic and faithful to the Gospel of Jesus Christ. This is a process that will highlight the total transformation of the Igbo society, which began with the arrival of the missionaries in 1885. This reflection is based on the Igbo experience and understanding of Omenala, the Igbo moral code, in which the world of the material and the spiritual, while occupying distinct domains, nonetheless remain deeply intertwined. In this book, the author explores that for the Igbo community, the reality of theology has evolved as a distinct from of experience that is deeply connected with tradition for the sake of praxis (Don Browning, 1995). Consequently, the author not only sees Ikpu-ala as authentic Igbo social justice value but also considers it as something that can be integrated into the Christian social values without either destroying Igbos longstanding cultures or traditions. The author highlights two key lessons from the Igbo integration of ikpu-ala into Christian social justice: (1) that the Igbo Catholic Church should engage the Igbo culture and traditions in a theological interactive reflections for the incarnation of the Word among the Igbo Catholics, and (2) that Ikpu-ala, with its theological values, can assist the Igbo Catholic Church in the sacrament of reconciliation and so transform the twenty- first century Igbo Catholic into an integrated and authentic Christian.

This book explores in depth Ikpu-ala as a social justice value in the Igbo social justice system. The traditional social justice concept of ikpu-ala provides an important conceptual framework through which adult Igbo Christians can engage in a critical and conscious theological reflections upon how they can make the Igbo Christian community fully authentic and faithful to the Gospel of Jesus Christ. This is a process that will highlight the total transformation of the Igbo society, which began with the arrival of the missionaries in 1885. This reflection is based on the Igbo experience and understanding of Omenala, the Igbo moral code, in which the world of the material and the spiritual, while occupying distinct domains, nonetheless remain deeply intertwined. In this book, the author explores that for the Igbo community, the reality of theology has evolved as a distinct from of experience that is deeply connected with tradition for the sake of praxis (Don Browning, 1995). Consequently, the author not only sees Ikpu-ala as authentic Igbo social justice value but also considers it as something that can be integrated into the Christian social values without either destroying Igbo's longstanding cultures or traditions. The author highlights two key lessons from the Igbo integration of ikpu-ala into Christian social justice: (1) that the Igbo Catholic Church should engage the Igbo culture and traditions in a theological interactive reflections for the incarnation of the Word among the Igbo Catholics, and (2) that Ikpu-ala, with its theological values, can assist the Igbo Catholic Church in the sacrament of reconciliation and so transform the twenty- first century Igbo Catholic into an integrated and authentic Christian.

Igbo Idioms are the ornaments and the jewelry that beautify the Igbo language and make the listeners pay great attention to any talker that uses them. Such a person is held to a high esteem. They are words of wisdom part of which intelligence is measured in Igbo land. Wat butter is to bread, Igbo Idiom is to language and a speech in Igbo that has no idiom is like soup without salt. The Igbos are known to be smart go ahead people, figuring out the meaning of idioms from infancy plays definitely a role in that.

In twenty-five chapters this book covers phonology, morphology, syntax and semantics. The chapters are organized in four discrete parts: phonology, morphology, syntax and semantics. They are uneven in terms of scope covered, length, the density of their contents and their degrees of difficulty. Each chapter ends with ‘Some References’ relevant to both the topic(s) treated in the chapter, in Igbo linguistics, and in general linguistics.

This book challenges us to take a cursory glance at our contemporary world, where modern mans scientific and technological ingenuity has led him to soar thorough the galaxy and made the heavens part of his domain; and contrast that with his level of morality today. Open any newspaper or listen to the radio and television news and you cant help but lament on the appalling moral depravity and obscene behavior of our contemporary man. With this intractable moral depravity on the ascendancy, the author nostalgically reminiscences the upright morality of yesteryears, and admonishes us to heed Platos philosophical advice: now since men are by nature acquisitive, jealous, combative, and erotic, how shall we persuade them to behave themselves? By the policemans omnipresent club? {now, AK 47}. It is a brutal method, costly and irritating. There is a better way, and this is by lending to the moral requirements of the community. Throughout this book the author emphasizes the significance of proper moral education in shaping the character of children, youngsters and even adults, and reminds us: morals are the rules by which society exhorts its members and associations to behavior consistent with its 'order, security and growth {Will & Ariel Durant}. The author noted that in traditional African societies, the wise elders, like the ancient Greek philosophers, strongly emphasized the teachability of moral values and deliberately inculcated them into their youngsters. The stories in this book are folktales filled with moral lessons that have been handed down from many generations to the present in many African countries from Ghana, Nigeria, Cameroons, Liberia, the Gambia, Kenya, Ethiopia, Tanzania to Zimbabwe. The traditional African elders successfully utilized these folktales to socialize their youngsters to the moral requirements of their society to insure stability, harmonious relations, order, security and growth.