The study examines the phenomenon of masquerading in Igbo culture. It philosophically explores the cosmology and cultural anthropology of Igbo masquerading, drawing some important implications for which the authors believe they bear on the truth of human existence. It investigates the distortions in and around this Igbo cultural practice against the background of its immanent significance and, thus, attempts to reconstruct it. The paper demonstrates that the huge potential for development inherent in Igbo masquerading outweigh its pitfalls. Igbo masquerading today (...) tends to divide the present generation from the older generation of Igbo. The latter lament that the way masquerading is done nowadays no longer reflects the critical cultural ideals of the people. But, this situation has not been given deserved attention among scholars. The significance of this study, then, lies exactly on its attempt at a theoretical and normative reconstruction of masquerading among the Igbo. The aim of the paper is to critically engage Igbo masquerading with the goal of rescuing it from associated negativities. In the light of the critical Igbo ideals of truth and social justice, the paper proffers the way forward and makes some recommendations. As a philosophical inquiry, the study employs the methods of analysis, prescription and speculation. (shrink)

In a 2020 article published in volume 9, number 1 of [Filosofia Theoretica]_, _Martin F. Asiegbu and Anthony Chinaemerem Ajah questioned the continued relevance of Afro-communalism. They argued that nothing about communalism makes it African. They also demonstrated how the brand of communalism presented as ‘African’, is too reductive, emphasizes conformism and therefore is against the individual and counter-productive for entire societies in Africa. For the above reasons, they summed that communalism with ‘Afro-’ is irrelevant and needs to end. In (...) a 2021 article published in the same journal in response to the initial submission by Asiegbu and Ajah, Enweh held that their take on Afro-communalism was too harsh. He marshalled out five “issues and difficulties” regarding their critique of the concept. Although Enweh’s critique is a worthwhile invitation to a conversation, which clarifies and complements, his proposal for an interpretative rehabilitation of Afro-communalism in the 21 st century is surely wrongheaded. To respond to Enweh, a review of his critique of Asiegbu and Ajah will foreground the attempt to clarify some parts of Asiegbu and Ajah’s initial position. We will assess Enweh’s arguments in terms of the relevance of the rehabilitation he suggested and question the meaning of what Enweh termed the “amity of ethnic nationalities.” We will argue that Enweh was unable to provide sufficient grounds to show that Asiegbu and Ajah’s critique of Afro-communalism was “uninformed… [and] harsh.” We will also demonstrate that his critique of their views was indefensible just as he was unable to explain what he meant by the alternative model he claimed to introduce in the discussion. (shrink)