THE AHịAJỌKỤ LECTURE MEDALLION

Part of the historical gap in our tradition is the loss of a substantial chunk of our mythology which would have given a universal reference to our modem concepts. This loss in mythology is characterized by inarticulate or even complete absence of experiential forms to our cosmic thoughts. For instance, some Igbo people associate thunder god Amadiọha with white ram; in what form do they see or describe Ala (the Earth goddess), Agwu (the rascal god that causes misfortune), or Ahịajọkụ which relates to cultivation, fertility and harvesting? Whatever form exists is hardly universal or equally vivid in the minds of most Igbo people.

This is part of the problem of symbolizing Ahịajọkụ. What has been expedient in the task is to choose a symbol with an embracing reference and certainly wider universal conceptualization in the Igbo speaking areas. Ikenga amply answers the need and hence its figure on the Ahịajọkụ Lecture medallion. The relationship between the two concepts is of success. Ahịajọkụ relates to success of harvest especially of yam while Ikenga in. all references, points to determined, purposeful, honest drive towards over-all success in life. The Imo State aIU1Ual lecture series is about a total intellectual harvest of an over-all cultural success. Ikenga, therefore, becomes an apt symbol for the medallion.

In the symbolization of Ikenga, three forms are predominant: they are the twin trust into space, the humanity and the fundamental base known as ebe. The base is ancestral offshoot; the humanity shown by mortal face is the transitory but necessary channel of action; and the twin up- thrusting forms show the self will, the push and the ego involvement in quest of honest success. Two palms facing the sky is an Igbo paralinguistic declaration of honesty. If the palms are indeterminate as usually they are, a useful ambiguity of palm and horns emerges. In fact, it is a deliberate dual symbolization prevalent in African motifs.

The dual or even multiple symbolization holds true of the Ahịajọkụ Lecture Series. As an intellectual harvest it is a show of drive towards full cultural excellence and utilization, it is also an agape,: Like the Ikenga motif the past runs through the present to the future- traditionally based present yielding a successful future. The Ahịajọkụ Lecture series as embodied in the Ikenga motif, of the medallion, articulates the past in terms of the present in order to plan for the future.

The medallion this year is wrought in pure ivory and ivory is for, nwa afo, nwa

amuru n'ute, nwa amuru n’obi ogaranya. Ivory is extremely significant in Igbo culture and so the first medallion deserved to be in ivory. It would be rewarding if the medallion is cherished and eventually willed to one's heir as an epistle of appreciation from the Imo State Government and all who would benefit from the lecture.



PLANNING COMMITTEE

1. G.M.K. Anoka - Chairman

2. Hon. Justice M. O. Eziri

3. Professor Agu U. Ogan

4. I.D. Nwoga

5. Chris Duru

6. Rev. Canon (Dr) A.O. Iwuagwu

7. Dr. E.N. Emenyeonu

8. Dr. G.C. Ukaga

9. Uchegbulam Okorie

10. G.I. Odua - Secretaty



FOREWORD

On Nkwo, Friday, 30th November, 1979 the first of the State annual lecture series was delivered at the Multipurpose Hall, Owerri. At the lecture was numerous Igbo sons and daughters as well as scholars in Igbo who gathered from many parts of the federation. Everybody who came wanted to partake of the intellectual feast named AHịAJỌKỤ LECTURE 1979. And the feast was sumptuous. Professor Michael Joseph Chukwudalu Echeruo delivered a most scholarly and moving lecture without any hints to abstruse academics. He touched on the quick cord of the audience and drew laughter, sighs, tears and applause as he pleased.

Professor Echeruo's starting of the Ahịajọkụ series has reassured the Imo State Government and all others concerned that the venture is well worth our while. We are grateful to Professor Echeruo and shall bring such lectures that will keep the high standard of erudition and delivery which he has set.

Mazi Dr. Ray Ofoegbu

Honourable Commissioner for Information,

Culture, Youth & Sports, Owerri

CITATION ON THE AHịAJỌKỤ LECTURES

A civilization is an evolution from tributary cultures. It is marked by distinct attributes of the people in that culture and results in what is generally regarded as progress and well being which ought to be identified.

One of the primary hypotheses underlying the Imo State Annual Lecture series is that several identifiable cultures in Nigeria are simultaneously making contributions to civilization and to humanity. However, a somewhat comprehensive perception is needed to more fully articulate the various strands that make up the Nigerian civilization. The individual perceptions crystalize as thought contributions which tend to survive the physical structures of any generation.

Examples of this assertion abound in history. For instance scholars and a few other people know how indebted humanity is to the Arabs for their numerals, to the Egyptians for geometry and irrigation, to the Greeks for athletics and politics and to the Romans for their law, only to mention but a few from the European classical times. Even today, each country and each culture tries consciously or unconsciously to articulate some worthy strands of its culture. The thought and material contribution of Nigeria to world civilization have ha:-have hardly been articulated. A nebulous and back handed compliment of African contribution to world art and music is not enough.

It is the primary duty of each people to articulate their thoughts and illustrate their material contribution to humanity. In this vein, therefore, the Imo State Government happily takes up the organization of this annual series which will make a deliberate effort to articulate and project Igbo culture.

Simply put, the objectives of the series are:



(a) to define aspects of Igbo culture and relate them to the main corpus of Nigerian cultures as well as to African and World civilization;

(b) to create a challenging situation for scholars to undertake relevant research on Igbo culture, especially the more basic and fundamental ones;

(c) to relate the research findings to Igbo world view and total human development;

(d) to establish a diachronic relationship in each discipline as regards Igbo human development.

The series of annual lectures, however, is asking for a broad view of the subject of culture a holistic approach, a statement distilled from learning and experience. It is the synthesis of researches and not analysis or prescriptions, that would bring the series nearer its set goal.

In other words, the annual lecture series is instituted as an intellectual harvest, hence its title, AHịAJỌKỤ LECTURES. This title is an Igbo conceptual reference to cultivation, fertility and harvest. Yam being the prestige and culturally important crop of the Igbo people that it is, its cultivation and harvesting are traditionally linked with Ahịajọkụ which is also variously called in Igbo land, Ufiejoku, Ifejiọkụ, Njọkụji, Ihinjọkụ, Ahịajọkụ, Ahajọkụ, Fejiọkụ, Ajọkụ, Aja Njọkụ, or Ajaamaja.

The Ahịajọkụ Lecture series is essentially an annual harvest of thought. All Igbo people and indeed al1 Nigerians and the black world at large are invited to join in the cultivation, harvest and feast. Spirited work is called for; Scholars, men and women in all fields of endeavour should come forth and show Igbo contribution to the Nigerian, nay, world civilization.

Each lecturer is to choose his or her language of delivery bearing in mind that the audience understands both Igbo and English.

Finally, the Government and people of Imo State expect bountiful harvest from the AHịAJỌKỤ LECTURES and pray that the series grow in yield from year to year.


KEMJIKA ANOKA

Director of Culture