To ward off the pernicious influence of globalization, the Igbo are beginning to emulate other countries like China, Japan, Korea and India in the revival of their traditional values. To underline the continued value for their original heritage, the Igbo express, expose and export their religion and culture through festivals, ceremonies, movies, conferences and seminars and books.
5.2.1 The Establishment of the Igbo Village and Centre for African Civilization
In response to the fear of the eclipse of Igbo language and culture, Ahaneku (cited by Odogwu, 2018) explained that Nnamdi Azikiwe University, Awka decided to set up the Igbo Village and Centre for African Civilization to research on, revive and revitalize Igbo language and culture in the context of contemporary times and to promote and propagate same in tandem with African civilization. The United Nations Educational and Scientific Organization UNESCO in 2012 said that the Igbo language will be extinct by 2050. Therefore, any sustained plan to reinvigorate the Igbo tradition, language and culture is what is needed. This is a mission the Igbo Village and Centre for African Civilization (IVACAC), a Directorate in Nnamdi Azikiwe University, Awka established in 2016/2017 academic session has set out to achieve before the deadline of 2050. The Igbo Village and Centre for African Civilization has marshalled out plans to ensure that Igbo language, culture and tradition reign supreme first in Nigeria, Africa and the world.
According to Umeogu (cited by Odogwu, 2018), the Directorate was set up to preserve and foster “Igboness” (Ejirimara Ndigbo) in relation to the people who regard Igboland as their ancestral homeland and who think in and speak Igbo language and have their life and existence in Igbo tradition and culture. The idea is to expose Igbo civilization to the Igbo, Africa and the world at large. This is why the motto of the Directorate is: Enlightening the world through Igbo-African
heritage. Since this is about “Igboness” that is what concerns the Igbo people, the term,
“Igwebuike” which connotes the spirit of oneness, collectivism and communalism represents the ideology on which Igbo Village and Centre for African Civilization can be developed from a university as an ivory tower. Umeogu further stated that the absence of Obi in an Igbo community is like the absence of a soul in a body, for Obi Igbo is the quintessence of Igbo civilization.
The absence of Obi Igbo (the heart of Igbo) anywhere in Igbo community is always a tragedy, because it is indicative of the fact that such a community has no origin, no history, no authority, no people and no life. The presence of Obi in Igbo community is always a clear indication of the being and existence of Igbo spirit. So, Obi Igbo is the place from where the spirit of igboness emerges to connect with and possess the Igbo people from authorization and generation of enlightenment and civilization. Consequently, Igbo Village and Centre for African Civilization is founded on Ohazurume Igbo. Whether in Igbo or Africa or the world, Oha is greater than anyone (Ohaka) that is, the community as instituted by Obi Igbo and personified by the eldest males or the most important individuals is supreme. In Ohazurume, Oha represents the spirit of igboness or Igbo spirit or the spirit of Igbo people (both living and the dead). the objectives of Igbo Village and Centre for African Civilization according to Umeogu (cited by Odogwu, 2018) is excavating the contributions of Igbo heroes of the past such as Nnamdi Azikiwe, Mike Okpala (Power Mike), Chukwuemeka Odumegwu Ojukwu, Chinua Achebe, etc, as the foundation of today‟s Igbo civilization. From their works and achievements, a background will be established so as to form a foreground in expanding the frontiers of igbo civilization through research, science, medicine and indeed every aspect of human endeavor. It is important to note that ignoring the works and achievements of such elders and heroes of the past has created a huge gap between them and the present generation.
The Directorate also plans to indigenize researches by instituting Igbo studies in areas of Igbo Science, Igbo Medicine, Igbo Architecture and Igbo Engineering, Igbo Physics etc. The idea
is that before the colonial times, the Igbo society was functional in every sense, but with the coming of the colonial masters, all aspects of these functional structures were abandoned. The Centre will explore these areas with a view to remodel it for the civilization of mankind. The Centre hopes to achieve all these by drawing and executing programmes to highlight and showcase the culture and tradition of Igbo extraction to the world; By holding annual Ohazurume Igbo Festival to promote Igbo language and thought through building and remodeling of thought process in a way that will unify the entire Igbo people; promotion of programmes geared towards engraving the Igbo ideology in the mind of the new generation which is fast loosing grip of what the Igbo culture and tradition really are; Enlightening the world through Igbo-African heritage, by the use of Radio, Television and Social Media vehicles and programmes among others.
Igbo Village and Centre for African Civilization has come to ensure that all Igbo traits and natural inclinations are inconsonance with the Igbo spirit. It has come to connect Igbo civilization to its source so as to give the world worthwhile enlightenment and civilization. It is not only concerned with fostering and preserving Igbo civilization in the world, but also, with using igbo spirit to organically measure and maintain order and homogeneity of Igbo civilization amidst the changing times in Igbo society.
5.2.2 Popularization of Igbo Traditional Festivals
In his study on Traditional African festivals, Ogunba (1978) noted that festivals are great artistic institutions in traditional African society because their purpose is for renewal and growth of the community. This assumption was also reflected in the thinking of Okpoku (1970) when he asserted that African festivals are occasions for a community or kin to come together to join in song or dance or in ritual, to give expression to the sense of dependence on the ancestors or other supernatural powers. In the words of Nwanya (1997),
Igbo people are rich in culture. Festivals are one of the great artistic institutions inherited from their ancestors. Festivals in Igbo culture originated from time
immemorial and are means by which their ancestors expressed their belief in transcendental beings other than themselves. In Igbo cosmology, festival involves
“worship” of some sort and not just mere celebration. This is true of Iri-Ji (New Yam) Festival which is a thanksgiving feast in honour of the god “Ahajioku” the god of yams. (p. 29).
Festivals are also occasions for strengthening community consciousness or community spirit or sense of community. It is also an occasion when the interaction or link between the three spheres or compartments of beings in heaven, the earth and the underworld is renewed for the preservation of the well-being of the community. Therefore, Nwanya (2010) sees festivity in Igbo as a period that is marked with a great cultural display such as singing and dancing, fashion exhibitions, masquerade displays etc. New Yam Festival according to her begins in most communities in Igbo culture from July and continues till early November. The celebration marks the end of planting season and the beginning of the harvesting season. Iri-ji is a festival of harvest and renewal. Its celebration attracts many visitors to Igbo land. Explaining further on the New Yam Festival, Nwanya (2010) observed that in some cultures like Awgbu, a community in Orumba North Local Government Area of Anambra State, it is mandatory for every son and daughter of the community living abroad to attend the festival. The festival is celebrated in stages depending on the community arrangement. For instance, the Nnewi people begin with “Afia-oru”. The period is characterized by rascal display of masquerades by mostly youths who take over all the streets, markets and other available spaces. There is always wide excitement in the air. Sometimes, the male youths engage in inter flogging session with their peer groups. According to her, at the Palace, the Igwe of the community performs the religious ritual of cutting the New Yam.